Third Canto

Chapter One
||3.1.1||
śrī-śuka uvāca
evam etat purā pṛṣṭo maitreyo bhagavān kila
kṣattrā vanaṃ praviṣṭena tyaktvā sva-gṛham ṛddhimat
Śukadeva said: Previously Vidura, after giving up his prosperous house for
entering the forest, asked this question to the powerful Maitreya.

He who has ordered me to gather the commentaries from the Sandarbhas for the
Third Canto is my shelter, for I have no other shelter.

||3.1.2||
yad vā ayaṃ mantra-kṛd vo bhagavān akhileśvaraḥ
pauravendra-gṛhaṃ hitvā praviveśātmasāt kṛtam

The Supreme Lord who acted as your advisor gave up the house of Duryodhana
and entered the house of Vidura, accepting it as his own.
Instead of yad vā ayam Citsukha’s version has yad āśrayam.

||3.1.3||
rājovāca
kutra kṣattur bhagavatā maitreyeṇāsa sangamaḥ
kadā vā saha-saṃvāda etad varṇaya naḥ prabho

The King said: O master! Where did Vidura meet the powerful Maitreya?
When did they speak with each other? Please describe this to me.
Like Śaunaka, Parīkṣit asks particularly where Vidura met Maitreya, with
eagerness for the story. Where and when did the meeting take place and where
did the conversation take place. Or what (kutra) was the subject of the
conversation? Describe these three to me.
||3.1.9||
yadā ca pārtha-prahitaḥ sabhāyāṃ
jagad-gurur yāni jagāda kṛṣṇaḥ
na tāni puṃsām amṛtāyanāni
rājoru mene kṣata-puṇya-leśaḥ
Duryodhana, whose piety had been destroyed, did not give respect to the sweet
words that Kṛṣṇa, guru of the universe, sent by Yudhiṣṭhira, spoke to the men in
the Kuru assembly.

Citsukha has amṛtāvahāni instead of amrṭāyanāni and hṛta instead of kṣata.

||3.1.16||
sa ittham atyulbaṇa-karṇa-bāṇair
bhrātuḥ puro marmasu tāḍito ’pi
svayaṃ dhanur dvāri nidhāya māyām
gata-vyatho ’yād uru mānayānaḥ

Struck to his nerves by the sharp words of Duryodhana, directly spoken in front
of him, considering that this was simply the action of māyā, without pain,
Vidura, placing his bow at the door, left the palace.

Citsukha has smayad instead of svayam.

||3.1.17||
sa nirgataḥ kaurava-puṇya-labdho
gajāhvayāt tīrtha-padaḥ padāni
anvākramat puṇya-cikīrṣayorvyām
adhiṣṭhito yāni sahasra-mūrtiḥ

Leaving Hastināpura, Vidura, who was piety for the Kurus, desiring to perform
beneficial acts, wandered here and there on the earth, to all the holy places of the
Lord, whose two feet are sacred, where many deities of the Lord were installed.
He went to holy places one after the other (anvākramat), with a desire to atone
for his bad association (puṇya-cikīrṣayā). Thinking himself at fault, he did not
immediately go to Kṛṣṇa.

||3.1.18||
pureṣu puṇyopavanādri-kunjeṣv
apanka-toyeṣu sarit-saraḥsu
ananta-lingaiḥ samalankṛteṣu
cacāra tīrthāyataneṣv ananyaḥ
Thinking of only Kṛṣṇa, he travelled to sacred places where there were forms of
the Lord, in cities, in places with purifying rivers and lakes, mountain groves,
and pleasing gardens.

Seeing Kṛṣṇa everywhere (ananyaḥ) he travelled to famous cities, to water which

destroyed sin (apanka-toyeṣu).
||3.1.19||
gāṃ paryaṭan medhya-vivikta-vṛttiḥ
sadāpluto ’dhaḥ śayano ’vadhūtaḥ
alakṣitaḥ svair avadhūta-veṣo
vratāni cere hari-toṣaṇāni

Wandering over the earth, maintaining himself solely according to his pure vow,
bathing constantly for purity, sleeping on the earth, not caring for his body,
wearing clothing of a renunciate, and remaining unrecognized by his relatives,
he performed austerities for the satisfaction of the Lord.

Vivikta means not mixing his occupation with another’s occupation.

||3.1.20||
itthaṃ vrajan bhāratam eva varṣaṃ
kālena yāvad gatavān prabhāsam
tāvac chaśāsa kṣitim eka cakrām
ekātapatrām ajitena pārthaḥ

Wandering in this way over the land of Bhārata, when in time Vidura arrived at
Prabhāsa, Yudhiṣṭhira had gained control of the earth, under one army and one
king, with the help of Kṛṣṇa.
He wandered throughout Bhārata-varṣa. The place Prabhāsa is also known as
Kṣetra Kumārikā-khaṇḍa (kṣetra). The description follows that of Viṣṇu Purāṇa.
||3.1.21||
tatrātha śuśrāva suhṛd-vinaṣṭiṃ
vanaṃ yathā veṇuja-vahni-saṃśrayam
saṃspardhayā dagdham athānuśocan
sarasvatīṃ pratyag iyāya tūṣṇīm

In Prabhāsa he heard about the destruction of his friends by rivalry, just as a

forest is burned up by fire generated by friction of bamboos. In grief he
proceeded silently to the Sarasvatī River flowing west.
He heard about the destruction of the Yadus (suhṛd-vinaṣṭim), since he met
Uddhava soon after that.

||3.1.25||
sa vāsudevānucaraṃ praśāntaṃ
bṛhaspateḥ prāk tanayaṃ pratītam
ālingya gāḍhaṃ praṇayena bhadraṃ
svānām apṛcchad bhagavat-prajānām
With great affection, Vidura tightly embraced the famous, peaceful Uddhava, the
associate of Kṛṣṇa, the previous student of Bṛhaspati, and inquired from him
about the welfare of his relatives under the protection of Kṛṣṇa.

Though he heard of the destruction of the Yadus, he asked about their welfare
from Uddhava. By his nature, he was overcome with grief. They were dear
relatives (svānām).

||3.1.26||
kaccit purāṇau puruṣau sva-nābhya-
pādmānuvṛttyeha kilāvatīrṇau
āsāta urvyāḥ kuśalaṃ vidhāya
kṛta-kṣaṇau kuśalaṃ śūra-gehe

Do eternal Kṛṣṇa and Balarāma, who appeared through the prayers of Brahmā on
this earth, producing auspiciousness on the earth, reside happily in the house of
Vasudeva?

Svanābhya-pādma means Brahmā, born from the navel of Garbhodakaśāyī. The

usage is found in the saying “He who is born from one’s navel is to be
disciplined by oneself.” Do they reside in Vasudeva’s house, giving
auspiciousness to the worlds (kuśalam)?

||3.1.27||
kaccit kurūṇāṃ paramaḥ suhṛn no
bhāmaḥ sa āste sukham anga śauriḥ
yo vai svasčṇāṃ pitṛvad dadāti
varān vadānyo vara-tarpaṇena
How is our friend Vasudeva, the greatest of the Kurus, and the husband of our
sister, who, generous like a father to Kuntī and her sisters, gave gifts for the
pleasure of their husbands?
Bhāmaḥ means the husband of the sister. Vasudeva was married to Rohiṇī,
(who was the daughter of Bāhlīka, brother of Sāntanu. She was thus the sister of
Sāntanu’s son Vicitryavīya, whose “son” was Vidura. Father and son are taken
as identical.) Vasudeva was especially affection to Kuntī, among the sisters.
||3.1.28||
kaccid varūthādhipatir yadūnāṃ
pradyumna āste sukham anga vīraḥ
yaṃ rukmiṇī bhagavato ’bhilebhe
ārādhya viprān smaram ādi-sarge

O Uddhava! How is the brave Pradyumna, commander of the Yadus whom

Rukmiṇī obtained from the Lord after worshiping the brāhmaṇas, and who was
Cupid in his previous birth.

Pradyumna was also Cupid, an expansion of Bhagavān (not the material Cupid).
This is explained in Kṛṣṇa Sandarbha 87.

||3.1.29||
kaccit sukhaṃ sātvata-vṛṣṇi-bhoja-
dāśārhakāṇām adhipaḥ sa āste
yam abhyaṣincac chata-patra-netro
nṛpāsanāśāṃ parihṛtya dūrāt

How is Ugrasena, the king of the Sātvatas, Vṛṣṇis, Bhojas, Dāśārhas, who had
lived in exile and whom Kṛṣṇa established on the throne.
Ugrasena had given up the desire to be king (nṛpāsana āśām) and also had given
up the kingdom. The statement can also mean Kṛṣṇa, giving up the desire to
rule, installed Ugrasena.

||3.1.30||
kaccid dhareḥ saumya sutaḥ sadṛkṣa
āste ’graṇī rathināṃ sādhu sāmbaḥ
asūta yaṃ jāmbavatī vratāḍhyā
devaṃ guhaṃ yo ’mbikayā dhṛto ’gre
O Uddhava! How is Sāmba, leader of all the great warriors, the son of Kṛṣṇa
with similar form, whom previously was born to Durgā as Kārtikeya and now
was born to Jāmbavatī after she performed austerities?
Sāmba is considered Kārtikeya in the same way that Cupid is Pradyumna.

||3.1.31||
kṣemaṃ sa kaccid yuyudhāna āste
yaḥ phālgunāl labdha-dhanū-rahasyaḥ
lebhe ’njasādhokṣaja-sevayaiva
gatiṃ tadīyāṃ yatibhir durāpām
Is Sātyaki, who learned the art of archery from Arjuna with its secrets and who,
serving the Supreme Lord, gained the goal hardly attained by yogīs, in good
health?

Sātyaki gained the highest spiritual goal (gatim tadīyām).

||3.1.32||
kaccid budhaḥ svasty anamīva āste
śvaphalka-putro bhagavat-prapannaḥ
yaḥ kṛṣṇa-pādānkita-mārga-pāṃsuṣv
aceṣṭata prema-vibhinna-dhairyaḥ

How is wise, sinless Akrūra, surrendered to the Lord, who, losing control out of
strong prema, rolled in the dusty path marked by the footprints of Kṛṣṇa?

Though Akrūra was at all times filled with the highest devotion, it was
astonishing according to time and place so that he rolled in the dust.

||3.1.33||
kaccic chivaṃ devaka-bhoja-putryā
viṣṇu-prajāyā iva deva-mātuḥ
yā vai sva-garbheṇa dadhāra devaṃ
trayī yathā yajna-vitānam artham
How is Devakī, who, like Aditi, who also gave birth to the Lord, held in her
womb the Lord, and who was just like the three Vedas containing the meaning of
sacrifice?

She was like Aditi only in being a mother to the Lord. In other respects she was
different.

||3.1.34||
apisvid āste bhagavān sukhaṃ vo
yaḥ sātvatāṃ kāma-dugho ’niruddhaḥ
yam āmananti sma hi śabda-yoniṃ
mano-mayaṃ sattva-turīya-tattvam

How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call
the source of the Vedas, who is instigates action of the mind, is śuddha-sattva
and is the fourth member of the catur-vyūha?
Kṛṣṇa Sandarbha 89:

That Aniruddha is also a member of the catur-vyūha is explained with evidence.

He is the source of the Vedas, since the Vedas arise from the Lord’s breathing.
Śruti says evaṃ vā are asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ: the
Ṛg Veda arises from the breathing of the Lord. (Bṛhad-āraṇyaka Upaniṣad
2.4.10) Vāsudeva is in charge of citta and Aniruddha is in charge of the mind
(manomayam). He is the fourth form (turīya) of the Lord composed of śuddha-
sattva.

Thus his fight with Bāṇa in which he was tied up is a pastime according to his
will, similar to the pastimes of Rāma (having his wife stolen etc.) His names are
listed in the thousand names given in Padma Purāṇa.

aniruddho bṛhad-brahma prādyumnir viśva-mohanaḥ |

catur-ātmā catur-varṇaś catur-yuga-vidhāyakaḥ ||
catur-bhedaika-viśvātmā sarvotkṛṣṭāṃśa-koṭi-sūḥ |
āśrayātmā......
Aniruddha is the great Brahman, the son of Pradyumna, the enchanter of the
universe. He is four persons, has four colors, appears in four yugas, is one person
with four forms, is the cause of millions of attractive expansions and is the
shelter of all beings.
Since he is Mahāniruddha in Kṛṣṇa’s vyūha, the puruṣāvatāra who lives in the
ocean of destruction (in the story of Mārkandeya) is his special manifestation.
The three puruṣas, as described in SB 1.3.1, starting with Sankarṣaṇa (Mahā-
viṣṇu) are manifestations from the original Sankarṣaṇa, Pradyumna and
Aniruddha. The puruṣas’ non-difference from the members of Kṛṣṇa’s family is
explained in Viṣṇu-dharmottara also. Vajra (son of Aniruddha) asks:
kas tv asau bāla-rūpeṇa kalpānteṣu punaḥ punaḥ |
dṛṣṭo yo na tvayā jnātas tatra kautūhalaṃ mama ||

I am curious to know that person whom you saw again and again at the end of
every kalpa in a baby form and who is unknown to you. (Viṣṇu-dharmottara
1.79.1)
bhūyo bhūyas tv asau dṛṣṭo mayā devo jagat-patiḥ |
kalpa-kṣaye na vijnātaḥ sa mayā mohitena vai ||
kalpa-kṣaye vyatīte tu taṃ tu devaṃ pitāmahāt |
aniruddhaṃ vijānāmi pitaraṃ te jagat-patim ||

Mārkaṇḍeya answered: the lord of the universe seen by me again and again at
the end of the kalpa was unknown to me, since I was covered by illusion. When
the destruction at the end of the kalpa ended, I understood from Brahmā that the
lord of the universe is your father, Aniruddha. (Viṣṇu-dharmottara 1.79.2-3)

In Mahābhārata, when Bhīṣma speaks to Duryodhana, he describes Brahmā’s

words when the Lord appears in his mind after he arrives at Gandhamādana.

sṛṣṭvā saṃkarṣaṇaṃ devaṃ svayam ātmānam ātmanā |

kṛṣṇa tvam ātmanāsrākṣīḥ pradyumnaṃ cātma-saṃbhavam ||
pradyumnāc cāniruddhaṃ tvaṃ yaṃ vidur viṣṇum avyayam |
aniruddho ’sṛjan māṃ vai brahmāṇaṃ loka-dhāriṇam ||
vāsudeva-mayaḥ so ’haṃ tvayaivāsmi vinirmitaḥ ||

O Kṛṣṇa! Having manifested Sankarṣaṇa, who is yourself, from yourself, you

manifested Pradyumna you is yourself from yourself. From Pradyumna you
manifested Aniruddha whom the wise know as indestructible Viṣṇu. Aniruddha
has created me, Brahmā, maintainer of the worlds. I am composed of Vāsudeva
since I have been created by you. (Mahābhārata 6.61.65-67)
Here and in SB 1.3.1 it is not stated that Kṛṣṇa is an avatāra of Aniruddha.

||3.1.35||
apisvid anye ca nijātma-daivam
ananya-vṛttyā samanuvratā ye
hṛdīka-satyātmaja-cārudeṣṇa-
gadādayaḥ svasti caranti saumya
How are others such as Hṛdīka, the son of Satyabhāmā, Cārudeṣṇa and Gada,
completely dedicated to Kṛṣṇa with all their senses, whose very soul was Kṛṣṇa?
Kṛsṇa was the deity of their souls and their possession (nijātma-daivam).
||3.1.36||
api sva-dorbhyāṃ vijayācyutābhyāṃ
dharmeṇa dharmaḥ paripāti setum
duryodhano ’tapyata yat-sabhāyāṃ
sāmrājya-lakṣmyā vijayānuvṛttyā

Is Yudhiṣṭhira along with his two arms Kṛṣṇa and Arjuna maintaining the
boundaries of dharma by proper principles? In his assembly Duryodhana became
envious on seeing the wealth of governance conforming to the highest
excellence?

With the disappearance of Kṛṣṇa, none of them would maintain their

manifestations in this world.

||3.1.37||
kiṃ vā kṛtāgheṣv agham atyamarṣī
bhīmo ’hivad dīrghatamaṃ vyamuncat
yasyānghri-pātaṃ raṇa-bhūr na sehe
mārgaṃ gadāyāś carato vicitram

Has snake-like, intensely angry Bhīma, wandering over the battle field with his
club and other weapons, whose footsteps the battlefield could not tolerate, given
up his long standing anger towards those who offended him?
Has Bhīma given up his passion arising from anger (agham)? Amara-koṣa says
that agham means suffering, passion, and sin. This meaning can be inferred
from the description of his wandering in the battlefield.

||3.1.39||
yamāv utasvit tanayau pṛthāyāḥ
pārthair vṛtau pakṣmabhir akṣiṇīva
remāta uddāya mṛdhe sva-rikthaṃ
parāt suparṇāv iva vajri-vaktrāt

Are the twins Nakula and Sahadeva, sons of Kuntī, protected by the Pāṇḍavas
like eyelashes protect the two eyes, enjoying, after they snatched the kingdom
from Duryodhana in battle, just as two Garuḍas snatch nectar from the mouth of
Indra?
The subject of “snatching” can be the twins or the other Pāṇḍavas. The twins,
being protected (vṛtau) by the Pāṇḍavas, enjoyed nicely with play (remāte) like
two birds, snatching the kingdom from the enemy, like two Garuḍas snatching
nectar from the mouth of the holder of the thunderbolt. This is adbhutopamā.
Puṇyāraṇya’s version has uddhṛtya instead of uddhaya.
||3.1.40||
aho pṛthāpi dhriyate ’rbhakārthe
rājarṣi-varyeṇa vināpi tena
yas tv eka-vīro ’dhiratho vijigye
dhanur dvitīyaḥ kakubhaś catasraḥ

Oh! How is Kuntī, who maintained her life only for the sake of her young sons
in the absence of her husband Pāṇḍu, who without assistance of others,
conquered the four directions with the assistance of only his bow?

Inquiring about all of the Pāṇḍavas, he now laments for Kuntī. Aho indicates
lamentation. The children were endowed with the highest qualities. Please say
if she is well. If they are well, then she is also well.

||3.1.41||
saumyānuśoce tam adhaḥ-patantaṃ
bhrātre paretāya vidudruhe yaḥ
niryāpito yena suhṛt sva-puryā
ahaṃ sva-putrān samanuvratena

O Uddhava! I lament for Dhṛtarāṣṭra, who will fall to hell. He committed

violence against his dead brother by afflicting the Pāṇḍavas, and he drove me,
his friend, out of the palace, following the advice of his sons.
I do not lament for Pāṇḍu who is no longer living, since he attained the highest
destination. I lament for Dhṛtarāṣṭra, still living, whose destination is the
opposite.

||3.1.42||
so ’haṃ harer martya-viḍambanena
dṛśo nṛṇāṃ cālayato vidhātuḥ
nānyopalakṣyaḥ padavīṃ prasādāc
carāmi paśyan gata-vismayo ’tra
By the mercy of the Lord, being able to see the lotus feet of the Lord who is
hidden from the vision of ordinary men by cheating men like Dhṛtarāṣṭra, I
wander unseen to the holy places without doubts.

Though I associated with Dhṛtarāṣṭra, by the mercy of the Lord I was not
ignorant like him. Giving up his association, though hearing news about him, I
am detached. I wander about hiding from the people. I have lost all doubts
(gata-vismayaḥ). Vidura was the most surrendered soul, but from the material
perspective he spent his later part of his life travelling about with separation
from Kṛṣṇa. This however was Kṛṣṇa’s arrangement. This was to produce
remorse in him in order to give up attachment to dealing with Dhṛtarāṣṭra and
others and become completely absorbed in Kṛṣṇa. This he understood. The
intention of Vidura previously explained manifested by the Lord’s will.

||3.1.44||
ajasya janmotpatha-nāśanāya
karmāṇy akartur grahaṇāya puṃsām
nanv anyathā ko ’rhati deha-yogaṃ
paro guṇānām uta karma-tantram

Though the Lord is without birth, he appeared in this world to destroy the
wicked. Though without action, the Lord performed actions to attract his
devotees. Otherwise why would he manifest in various bodies for persons acting
as his parents? Which of his associates is dependent on actions of the guṇas?

The birth of the unborn Lord is only a manifestation (avirbhāva). He performs

actions though he is the non-doer. His actions are his independent pastimes.
This is for attracting the minds of all people to him. This is explained in the
Fifth Canto:

mūrtiṃ naḥ puru-kṛpayā babhāra sattvaṃ

saṃśuddhaṃ sad-asad idaṃ vibhāti tatra
yal-līlāṃ mṛga-patir ādade 'navadyām
ādātuṃ svajana-manāṃsy udāra-vīryaḥ

By his great mercy the Lord has shown his form of pure sattva, within which the
universe of cause and effect exists and by which, like a lion, performing
numerous heroic deeds, he enacted spotless pastimes to attract the minds of his
devotees. (SB 5.25.10)
Otherwise why would he manifest in various bodies (deha-yogam) for persons
acting as his parents? What associate of his (kaḥ paraḥ) is depedent on actions
of the guṇas?

||3.1.45||
tasya prapannākhila-lokapānām
avasthitānām anuśāsane sve
arthāya jātasya yaduṣv ajasya
vārtāṃ sakhe kīrtaya tīrtha-kīrteḥ
O friend! Though the Lord is without birth, he appears in the Yadu dynasty for
his pure devotees who follow his instructions and for surrendered kings. Please
describe the pastimes of Kṛṣṇa, famous as the best place of pilgrimage.

Ah! I have heard of the bad news at Prabhāsa but not got an answer from you.
The details I have heard cause lamentation. Therefore, I desire to hear the Lord’s
pastimes like his birth in order to remember him.

Chapter Two

||3.2.1||
iti bhāgavataḥ pṛṣṭaḥ
kṣattrā vārtāṃ priyāśrayām
prativaktuṃ na cotseha
autkaṇṭhyāt smāriteśvaraḥ

Śukadeva said: When Vidura asked Uddhava for news concerning Kṛṣṇa,
Uddhava could not reply out of pain due to separation from Kṛṣṇa, but he began
to remember the Lord.

He began to remember particulars.

|| 3.2.2-3 ||
yaḥ panca-hāyano mātrā
prātar-āśāya yācitaḥ
tan naicchad racayan yasya
saparyāṃ bāla-līlayā

sa kathaṃ sevayā tasya

kale na jarasaṃ gataḥ
pṛṣṭo vārtāṃ pratibrūyād
bhartuḥ pādāv anusmaran

Making an image of Kṛṣṇa, Uddhava used to offer items of worship to it, and
when his mother called him for breakfast, he did not want to eat while his
worship was incomplete.
How could Uddhava, who did not age because of his service to the Lord, when
asked by Vidura for news about Kṛṣṇa, reply, since he began immediately
thinking of the Lord’s lotus feet?

Two verses are taken together. He made a doll-like image. He did not age with
time. He served the Lord for a long time. It does not mean he got old in time
(kalena jarasam gataḥ) It would contradict the statement tatra pravayaso ’py āsan
yuvāno ’ti-balaujasaḥ: even the most elderly inhabitants of the city appeared
youthful, full of strength and vitality. (SB 10.45.19)

How could he reply since he was pacified by seeing in his mind his eternal
pastimes with the Lord?

||3.2.6||
śanakair bhagaval-lokān
nṛlokaṃ punar āgataḥ
vimṛjya netre viduraṃ
prītyāhoddhava utsmayan

Gradually returning to this world from the Lord’s abode and rubbing his eyes,
Uddhava, amazed at the Lord’s skill in pastimes, spoke to Vidura with affection
while smiling.

He returned to external consciousness from eternal pastimes with the Lord in

Dvārakā to the visible world occupied by men like Vidura. He smiled because he
was most joyful from his experience.
||3.2.8||
durbhago bata loko ’yaṃ
yadavo nitarām api
ye saṃvasanto na vidur
hariṃ mīnā ivoḍupam

The inhabitants of Dvārakā and the Yādavas more so, who live together with the
Lord, having a close relationship with the Lord since they do not know that
Kṛṣṇa is the Supreme Lord, are most unfortunate, just as fish in the Milk Ocean
do not recognize the greatness of the moon situated in the water, and think of it
as a bright object.

The people of Dvārakā appear in my heart. Though they live with the Lord
(samvasantaḥ) they do not know him (as the Lord). It is not surprising that, not
having the fortune to live with him, I do not know him. If they did not live with
him now, then he would have said “They did not know him.”
The Lord was known as most attractive but they did not know him as Svayam
Bhagavān.
Similarly the fish know that the moon, sunken in the water at Prabhāsa to
increase its digits, to be shining brightly and not as the best of devatās.

||3.2.9||
ingita-jnāḥ puru-prauḍhā
ekārāmāś ca sātvatāḥ
sātvatām ṛṣabhaṃ sarve
bhūtāvāsam amaṃsata

The Yādavas, knowing the inner heart of the Lord, being very intelligent,
enjoying individually with him, knew him as the best of among them and knew
him as Paramātmā.

They thought of the Lord as antaryāmī of all beings (bhūtāvāsam), though he is

Svayam Bhagavān, living at present as master of their dynasty and the best of
the Sātvatas. Sarva-bhūtādhivāsa: he resides in all beings. (Śvetāśvatara
Upaniṣad 6.18) Vṛṣṇīnāṃ para-devatā: for the Vṛṣṇis Kṛṣṇa was the supreme
Lord. (SB 10.43.17)
|| 3.2.10 ||
devasya māyayā spṛṣṭā
ye cānyad asad-āśritāḥ
bhrāmyate dhīr na tad-vākyair
ātmany uptātmano harau

The intelligence of the devotee who is absorbed in Paramātmā touched by the

Lord’s māyā is not bewildered by the words of those who take shelter of a
demonic mentality.
The Yadus were most intelligence and were not bewildered by the words of
persons who thought they were intelligent and had attractive material bodies
(asad-āśritāḥ)

|| 3.2.11 ||
pradarśyātapta-tapasām
avitṛpta-dṛśāṃ nṛṇām
ādāyāntaradhād yas tu
sva-bimbaṃ loka-locanam
The Lord, having shown his form, the center of attraction for all eyes, then took
that form and disappeared from persons who had not performed austerities but
had attained the Lord’s mercy, and were continually craving a vision of his form.

His most attractive form is described. Cakṣuṣaś’ cakṣuḥ: the Lord is the eye of
the eye. (Kena Upaniṣad) He took his form (bimbam) which was attractive to all
eyes. The event is described in the Mahābhārata, Mausala-parva:

kṛtvā bhārāvataraṇaṃ pṛthivyāḥ pṛthu-locanaḥ

mocayitvā tanuṃ kṛṣṇaḥ prāptaḥ svasthānam uttamam

To the eyes of people, after releasing his form from diminishing the burden of
the earth, Kṛṣṇa returned to his supreme abode.

He made his form give up relieving the earth of its burden (mocayitvā) and
attained his abode. He did not give up the form.
|| 3.2.12 ||
yan martya-līlaupayikaṃ sva-yoga-
māyā-balaṃ darśayatā gṛhītam
vismāpanaṃ svasya ca saubhagarddheḥ
paraṃ padaṃ bhūṣaṇa-bhūṣaṇāngam
Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity
of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the
pinnacle of auspicious qualities and enhances the beauty of his ornaments.

Prīti Sandarbha 77:

Sva-yoga-māyā-balam means the potency of his cit-śakti. He manifested his
human form to manifest (darśayatā) the power of cit-śakti in Bhagavān, in order
to astonish persons who knew about all his powers. Not only that, Kṛṣṇa himself
was astonished because he had never experienced such qualities in other forms.
He was astonished at every moment because of the unprecedented manifestation,
since this was the highest position of auspiciousness (paraṃ padam). “His
ornaments are a cause of auspiciousness.” His beauty enhances the beauty of the
ornaments. Why? That form is suitable for human pastimes. It is a human form.
Thus it is correctly said by Mahā-viṣṇu that he had brought Kṛṣṇa and Arjuna to
the causal ocean in order to see them. Kṛṣṇa also says Mahā-viṣṇu stole the boys
in order to see him. (Hari-vaṃśa 2.114.8) Uddhava speaks to Vidura.

|| 3.2.13 ||
yad dharma-sūnor bata rājasūye
nirīkṣya dṛk-svastyayanaṃ tri-lokaḥ
kārtsnyena cādyeha gataṃ vidhātur
arvāk-sṛtau kauśalam ity amanyata

At the rājasūya sacrifice of Yudhiṣṭhira, all the people of the universe, seeing the
form of the Lord which created auspiciousness in all directions, considered that
the skill of the creator in making the most beautiful objects in the recent universe
was nullified completely at that time.

Those who were touched by the Lord’s māyā are described.

|| 3.2.14 ||
yasyānurāga-pluta-hāsa-rāsa-
līlāvaloka-pratilabdha-mānāḥ
vraja-striyo dṛgbhir anupravṛtta-
dhiyo ’vatasthuḥ kila kṛtya-śeṣāḥ

The women of Vraja, after pastimes of laughter, rasas and exchanges of glances,
followed him with their eyes when he left, and thus they sat down with stunned
intelligence and could not finish their household duties.
The great excellence of the play of prema is described. Since the words in the
statements follow after the previous statement there is no need to connect the
later with the previous statements (in logical order).

|| 3.2.15 ||
sva-śānta-rūpeṣv itaraiḥ sva-rūpair
abhyardyamāneṣv anukampitātmā
parāvareśo mahad-aṃśa-yukto
hy ajo ’pi jāto bhagavān yathāgniḥ

Being compassionate in mind, when his devotees are afflicted by the demons,
Svayam Bhagavān Kṛṣṇa, though not having material birth, appears within this
world along with all his Viṣṇu expansions, since he is the lord of all forms of
God and devatās.
His mercy is described. When the peaceful natured devotees are afflicted by
persons of unpeaceful nature (itaraiḥ svarūpaiḥ), the Lord appears. He brings
aṃśas of mahat-tattva (mahad aṃśa-yuktaḥ).

Mahāntaṃ vibhum ātmānam matvā dhīras na śocati: knowing the Lord as the
producer of mahat-tattva, the wise person does not lament. (Kaṭha Upaniṣad
2.22)

Or he comes with the puruṣa avatāras, since according to Brahma-sūtra (1.4.7)

mahadvac ca: mahat does not refer to mahat-tattva but to the jīvas. In Viṣṇu-
sahasra-nāma he is called mahad-bhutam: the Lord gave rise to jīvas which are
called mahat. Or he comes endowed with great dynasties.

|| 3.2.16 ||
māṃ khedayaty etad ajasya janma-
viḍambanaṃ yad vasudeva-gehe
vraje ca vāso ’ri-bhayād iva svayaṃ
purād vyavātsīd yad-ananta-vīryaḥ
Kṛṣṇa’s appearance in the prison house of Kaṃsa in miserable circumstances, his
stay in Vraja out of fear of enemies, and his leaving Mathurā though he has
infinite power used to give me great suffering.

Though he was most powerful, see his pastimes in which he acted like a human
being, because of his friendly nature, which gave happiness of his devotees.
This relieves us of the pain of separation. This is expressed in two verses.
|| 3.2.18 ||
ko vā amuṣyānghri-saroja-reṇuṃ
vismartum īśīta pumān vijighran
yo visphurad-bhrū-viṭapena bhūmer
bhāraṃ kṛtāntena tiraścakāra
After having tasted the dust from his feet, who can forget this person, who
removed the burden of the earth by death in the form of his eyebrow?

Though he is most powerful his sweetness attracts everyone. Even the dust of
his feet is most sweet. He is then described. Viṭapeṇa means “by the sprout of
his quivering brow.”

|| 3.2.19 ||
dṛṣṭā bhavadbhir nanu rājasūye
caidyasya kṛṣṇaṃ dviṣato ’pi siddhiḥ
yāṃ yoginaḥ saṃspṛhayanti samyag
yogena kas tad-virahaṃ saheta

At the rājasūya sacrifice you saw how Kṛṣṇa gave liberation to Śiśupāla, even
though he held such hatred for the Lord. Yogīs desire to achieve that liberation
by practicing yoga. Who can tolerate separation from him?

His unlimited mercy is described.

|| 3.2.20 ||
tathaiva cānye nara-loka-vīrā
ya āhave kṛṣṇa-mukhāravindam
netraiḥ pibanto nayanābhirāmaṃ
pārthāstra-pūtaḥ padam āpur asya
Others, the best among warriors, who on the battlefield drank with their eyes the
lotus face of Kṛṣṇa, delight to the eyes, and who were purified by the arrows of
Arjuna, attained the abode of Kṛṣṇa.
Arjuna’s arrows purified the people, so that they could see Kṛṣṇa’s lotus face
properly.
yayāharad bhuvo bhāraṃ tāṃ tanuṃ vijahāv ajaḥ |
kaṇṭakaṃ kaṇṭakeneva dvayaṃ cāpīśituḥ samam ||
Regarding both burdens equally, the Lord separated himself from the desire to
protect the Yadus and devatās, by which he removed the burden of the earth, like
removing a thorn with another thorn. (SB 1.15.34)

|| 3.2.21 ||
svayaṃ tv asāmyātiśayas tryadhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṃ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ

No one is equal to him or superior to him. He is master of the three energies and
three Viṣṇus. All his desires are fulfilled by Lakṣmī and his rulership over his
devotees, pastimes and qualities. His feet are praised by the sound by ten million
crowns of the devatās offering respects while presenting gifts.
Again his humble qualities in non-worldly pastimes is described in two verses.
He is the lord of the three creators of the universe, who are to be worshipped in
all sacrifices. For it is said viṣṇos tu trīṇi rūpāni: there are three forms of Viṣṇu.
(Nārada-tantra) The loka-palas are spiritual. manu-rūpaiś ca daśabhir dik-pālaiḥ
parito vṛtam: the dhāma is surrounded by the ten protectors of the directions.
(Brahma-saṃhitā)

|| 3.2.23 ||
aho bakī yaṃ stana-kāla-kūṭaṃ
jighāṃsayāpāyayad apy asādhvī
lebhe gatiṃ dhātry-ucitāṃ tato ’nyaṃ
kaṃ vā dayāluṃ śaraṇaṃ vrajema

Oh! Evil Pūtanā, who offered her poisonous breast to Kṛṣṇa to drink with the
intention of killing him, attained the position of a nurse in the spiritual world.
Who else is so merciful? I surrender to him!

His extreme mercy in a human pastime is described. His mercy went beyond
limits, since it is not seen in another avatāras.
yātudhāny api sā svargam avāpa jananī-gatim
kṛṣṇa-bhukta-stana-kṣīrāḥ kim u gāvo ’nu mātaraḥ
That witch attained his abode as a nurse. What can be said then of the cows and
elder gopīs whose breast milk was drunk by Kṛṣṇa? (SB 10.6.38)
Since anyone who offered milk to the Lord gets the highest destination, she
attained it also.
|| 3.2.24 ||
manye ’surān bhāgavatāṃs tryadhīśe
saṃrambha-mārgābhiniviṣṭa-cittān
ye saṃyuge ’cakṣata tārkṣya-putram
aṃse sunābhāyudham āpatantam

I consider that the demons who had anger towards the Lord of three energies to
be devotees, because during the battle they saw Garuḍa approaching with Kṛṣṇa,
carrying his cakra, on his shoulder.
Though they are not actually devotees, they are regarded as such (manye). He
criticizes himself as inferior thinking, “Being a materialist, I will not see the
Lord when I die.”

|| 3.2.26 ||
tato nanda-vrajam itaḥ
pitrā kaṃsād vibibhyatā
ekādaśa samās tatra
gūḍhārciḥ sa-balo ’vasat

His father, afraid of Kaṃsa, brought him to Vraja and for eleven years he lived
there with Balarāma, like a covered flame.

Kṛṣṇa Sandabha 174

He achieved full kaiśora at eleven years.

kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule

aghṛṣṭa-jānubhiḥ padbhir vicakramatur anjasā

O sage among kings! Within a very short time both Balarāma and Kṛṣṇa began
to walk very easily in Gokula on their legs, without the need to crawl. (SB
10.8.26)

kva vajra-sāra-sarvāngau mallau śailendra-sannibhau

kva cāti-sukumārāngau kiśorau nāpta-yauvanau
What comparison can there be between these two professional wrestlers, with
limbs as strong as lightning bolts and bodies resembling mighty mountains, and
these two young, immature boys with exceedingly tender limbs? (SB 10.44.8)

nāsmatto yuvayos tāta nityotkaṇṭhitayor api

bālya-paugaṇḍa-kaiśorāḥ putrābhyām abhavan kvacit
Dear Father, because of us, your two sons, you and mother Devakī always
remained in anxiety and could never enjoy our childhood, boyhood or youth.
(SB 10.45.3)
Just as fire burns wood when it contacts it so Kṛṣṇa’s powers were hidden but
destroyed demons when he contacted them. For eleven years he remained with
his powers hidden. Thus it is not proper to say that when he was fifteen his
powers were displayed (normal kaiśora), since his powers manifested when he
was eleven.

|| 3.2.28 ||
kaumārīṃ darśayaṃś ceṣṭāṃ
prekṣaṇīyāṃ vrajaukasām
rudann iva hasan mugdha-
bāla-siṃhāvalokanaḥ

Showing his attractive infant pastimes to the people of Vraja, he would pretend
to weep to get what he wanted and laugh when he got those things. When
demons attacked, he appeared like a young lion, showing his bravery in spite of
his fear.

An old pastimes of herding calves as an infant is suitable for recitation by a

person overcome with grief. This verse is connected with the previous verse.
Seeming to cry and laugh are natural to small children.
|| 3.3.1 ||
uddhava uvāca
tataḥ sa āgatya puraṃ sva-pitroś
cikīrṣayā śaṃ baladeva-saṃyutaḥ
nipātya tungād ripu-yūtha-nāthaṃ
hataṃ vyakarṣad vyasum ojasorvyām
Uddhava said: To give happiness to his parents, Kṛṣṇa along with Baladeva
went to Mathurā, and pulling Kaṃsa from the platform, he dragged the body on
the earth to reassure his parents after beating and killing him.
In beginning to describe the rāsa dance, Uddhava became inundated with prema
and finished the chapter. Then he recovered. He pulled Kaṃsa’s body to give
pleasure to the devatās and because Kaṃsa had tormented his dear devotees.
Chapter Three
|| 3.3.2 ||
sāndīpaneḥ sakṛt proktaṃ
brahmādhītya sa-vistaram
tasmai prādād varaṃ putraṃ
mṛtaṃ panca-janodarāt

After learning the Vedas and their six angas uttered only once by Sāndīpani,
Kṛṣṇa pierced the stomach of Pancajana, retrieved Sāndīpani’s son and presented
him to his father.

After piercing Pancajana’s stomach, he went to Yamaloka (mṛtam) and from

there retrieved his guru’s son and gave him to his father.

|| 3.3.3 ||
samāhutā bhīṣmaka-kanyayā ye
śriyaḥ savarṇena bubhūṣayaiṣām
gāndharva-vṛttyā miṣatāṃ sva-bhāgaṃ
jahre padaṃ mūrdhni dadhat suparṇaḥ

The kings had assembled, attracted by the beauty of Rukmiṇī, equal to Lakṣmī,
with a desire to take her as their bride. Stepping on their heads while they
glanced here and there thinking that Kṛṣṇa may come, Kṛṣṇa seized her just as
Garuḍa seized the pot of nectar.
They desired to take way the daughter of Bhīṣmaka by force. Kṛṣna took her
away as his share.
|| 3.3.4 ||
kakudmino ’viddha-naso damitvā
svayaṃvare nāgnajitīm uvāha
tad-bhagnamānān api gṛdhyato ’jnān
jaghne ’kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ

Kṛṣṇa, after taming the bulls which were without pierced noses, married
Nāgnajitī at the svayaṃvara ceremony. Covered with the blows of a multitude
of weapons, he remained uninjured, and with their own weapons killed the
ignorant kings who desired Nāgnajitī, after they had been defeated in trying to
tame the bulls.
He used the weapons of his devotee Arjuna since he had empowered them with
his śakti (sva-śastraiḥ). He personally killed the ignorant kings.

tān asyataḥ śara-vrātān bandhu-priya-kṛd arjunaḥ

gāṇḍīvī kālayām āsa siṃhaḥ kṣudra-mṛgān iva

Arjuna, wielder of the Gāṇḍīva bow, was always eager to please his friend
Kṛṣṇa, and thus he drove back those opponents, who were shooting torrents of
arrows at the Lord. He did this just as a lion drives away insignificant animals.
(SB 10.58.54)

|| 3.3.5 ||
priyaṃ prabhur grāmya iva priyāyā
vidhitsur ārcchad dyutaruṃ yad-arthe
vajry ādravat taṃ sa-gaṇo ruṣāndhaḥ
krīḍā-mṛgo nūnam ayaṃ vadhūnām

Desiring to give his wife what she wanted like an ordinary husband, Kṛṣṇa stole
the pārijāta tree. Indra along his assistants in anger pursued him thinking Kṛṣṇa
to be a plaything of his wives.

Kṛṣṇa appeared like an ordinary husband controlled by his wife (grāmyaḥ). He

desired to give her, full of prema (priyāyāḥ) what she desired out of prema
(priyam). Because of that, he stole the heavenly tree. Indra pursued him,
thinking Kṛṣṇa to be like himself. He thought, “This Kṛṣṇa is a plaything,
controlled by lust for his wives, accepting them because of his great attraction to
their beauty.”
|| 3.3.8 ||
āsāṃ muhūrta ekasmin
nānāgāreṣu yoṣitām
sa-vidhaṃ jagṛhe pāṇīn
anurūpaḥ sva-māyayā

According to proper method, in each of the palaces, with suitable form, he

accepted each bride in marriage at the same time by his power of yoga-māyā.

He accepted each bride by his acintya-śakti (sva-māyayā). Puṇyāraṇya has

savidhim instead of savidham.
|| 3.3.9 ||
tāsv apatyāny ajanayad
ātma-tulyāni sarvataḥ
ekaikasyāṃ daśa daśa
prakṛter vibubhūṣayā
With a desire to show his nature in many forms, in each of the queens he
produced ten sons exactly equal to himself.

With a desire to show the power of his svarūpa (prakṛteḥ), he produced ten sons
in each queen. Prakṛti means svarūpa and svabhāva according to Amara-koṣa.
Śrīdhara Svāmī explained in the Fifth Canto that prakṛtim bhajasva (SB 5.1.19)
means worship of his svarūpa.

|| 3.3.10 ||
kāla-māgadha-śālvādīn
anīkai rundhataḥ puram
ajīghanat svayaṃ divyaṃ
sva-puṃsāṃ teja ādiśat

He alone killed Kālayanava, Jarāsandha and Śalva who had surrounded his city
with armies, (through Mucukunda, Bhīma and others). He gave special powers
and consequent fame to his devotees.

Sometimes he killed them through devotees whom he empowered (svayam).

|| 3.3.11 ||
śambaraṃ dvividaṃ bāṇaṃ
muraṃ balvalam eva ca
anyāṃś ca dantavakrādīn
avadhīt kāṃś ca ghātayat

He killed or had others kill Śambara,Dvivida, Bāna, Mura, Balvala, Dantavakra

and others.

He had others killed Śambara and others. Some he killed (Bāṇa etc.).

|| 3.3.12 ||
atha te bhrātṛ-putrāṇāṃ
pakṣayoḥ patitān nṛpān
cacāla bhūḥ kurukṣetraṃ
yeṣām āpatatāṃ balaiḥ

He killed the kings siding with the sons of your brothers. When they assembled
at Kurukṣetra, their armies made the whole earth tremble.
Some kings had fallen (patitān) because they took the wrong side, and were a
burden to the earth. Others had lost being protected.

|| 3.3.14 ||
kiyān bhuvo ’yaṃ kṣapitoru-bhāro
yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ
aṣṭādaśākṣauhiṇiko mad-aṃśair
āste balaṃ durviṣahaṃ yadūnām

The burden of the earth caused by the eighteen akṣauhinis formed by Droṇa,
Bhīṣma, Arjuna and Bhīma has only been slightly reduced. The intolerable
strength of the Yadus remains because of my portions such as Pradyumna.

The strength of the Yadus remains (āste balam). The meaning is this. The burden
of the earth is not because of many mountains and oceans but because of the
prominence of adharma. (That has reduced only a little.) Let that be. Still the
Yadus, my aṃśas like Pradyumna, are great followers of dharma.

brahmaṇyānāṃ vadānyānāṃ nityaṃ vṛddhopasevinām

vipra-śāpaḥ katham abhūd vṛṣṇīnāṃ kṛṣṇa-cetasām
How could the brāhmaṇas curse the Vṛṣṇis, who were always respectful to the
brāhmaṇas, who were charitable, who were inclined to serve seniors and whose
minds were always absorbed in Kṛṣṇa? (SB 11.1.8)

śayyāsanāṭanālāpa- krīḍā-snānādi-karmasu
na viduḥ santam ātmānaṃ vṛṣṇayaḥ kṛṣṇa-cetasaḥ

The Vṛṣṇis were so absorbed in Kṛṣṇa that they forgot their own bodies while
sleeping, sitting, walking, conversing, playing, bathing and so on. (SB 10.90.46)

When I leave them they will suffer to the highest degree in separation. The earth
will suffer from associating with them. That is the unbearable burden.
|| 3.3.16 ||
evaṃ sancintya bhagavān
sva-rājye sthāpya dharmajam
nandayām āsa suhṛdaḥ
sādhūnāṃ vartma darśayan

The Lord, thinking in this way, enthroned Yudhiṣṭhira in his kingdom. Showing
the devotional path, he made his friends happy.
Here dhṛtaḥ means established. In the next verse it means protected.

|| 3.3.17 ||
uttarāyāṃ dhṛtaḥ pūror
vaṃśaḥ sādhv-abhimanyunā
sa vai drauṇy-astra-sampluṣṭaḥ
punar bhagavatā dhṛtaḥ

The heir to the Puru dynasty, Parīkṣit, placed in the womb of Uttarā by gentle
Abhimanyu, when almost destroyed by the weapon of Aśvatthāmā, was saved by
the Lord.

|| 3.3.19 ||
bhagavān api viśvātmā
loka-veda-pathānugaḥ
kāmān siṣeve dvārvatyām
asaktaḥ sānkhyam āsthitaḥ

Bhagavān, acting like the soul of the universe, following the path of Vedic and
popular rules, fixed in discrimination, and unattached to all material objects,
enjoyed in Dvārakā.
Though he was the Lord (bhagavān api), after performing his duties, he revealed
his pastimes of detachment.
|| 3.3.20-21 ||
snigdha-smitāvalokena
vācā pīyūṣa-kalpayā
caritreṇānavadyena
śrī-niketena cātmanā

imaṃ lokam amuṃ caiva

ramayan sutarāṃ yadūn
reme kṣaṇadayā datta-
kṣaṇa-strī-kṣaṇa-sauhṛdaḥ

By affectionate, smiling glances, sweet words, impeccable actions and beautiful

form, Kṛṣṇa gave pleasure to the devotees on earth and the devatās, and
particularly to the Yādavas. And showing greatest affection for the queens by his
conjugal acts at suitable times in the evening, he derived the greatest pleasure.
Three verses show his method of detachment. He enjoyed with a great festival
of affection for his wives during opportunities at night (kṣaṇadayā datta-kṣaṇa-
strī-kṣaṇa-sauhṛdaḥ).

|| 3.3.22 ||
tasyaivaṃ ramamāṇasya
saṃvatsara-gaṇān bahūn
gṛhamedheṣu yogeṣu
virāgaḥ samajāyata

Enjoying in this way with his queens, he showed complete detachment from the
activities of the householder, though following the rules of karma-yoga
continuously for many years.

He showed indifference to the performance of household duties.

|| 3.3.23 ||
daivādhīneṣu kāmeṣu
daivādhīnaḥ svayaṃ pumān
ko viśrambheta yogena
yogeśvaram anuvrataḥ

What man (what to speak of the Lord), knowing himself to be a jīva subject to
the control of karma, surrendering to the Lord in bhakti-yoga, will have faith in
material objects and desires which produce karma?
Household life is an obstacle to the pastime of detachment.

|| 3.3.24 ||
puryāṃ kadācit krīḍadbhir
yadu-bhoja-kumārakaiḥ
kopitā munayaḥ śepur
bhagavan-mata-kovidāḥ

One time, a group of sages, angered by the joking young boys of the Yadu and
Bhoja dynasties, and knowing the intention of the Lord, uttered a curse.
The sages knew the intention of the Lord (bhagavan-mata-kovidaḥ). It was
previously mentioned in SB 3.3.15:

mitho yadaiṣāṃ bhavitā vivādo

madhv-āmadātāmra-vilocanānām
naiṣāṃ vadhopāya iyān ato ’nyo
mayy udyate ’ntardadhate svayaṃ sma

When they will quarrel among themselves, with eyes red because of complete
intoxication from liquor, they actually will not die, though they will appear to die
like others. Only when I decide that they disappear, they will disappear
spontaneously.

|| 3.3.25 ||
tataḥ katipayair māsair
vṛṣṇi-bhojāndhakādayaḥ
yayuḥ prabhāsaṃ saṃhṛṣṭā
rathair deva-vimohitāḥ

After several months the Vṛṣṇis, Bhojas and Andakas, in forms created by the
Lord’s illusory energy, joyfully went to Prabhāsa on their chariots.
They were bewildered by Kṛṣṇa’s energy (deva-vimohitāḥ).

|| 3.3.28 ||
annaṃ coru-rasaṃ tebhyo
dattvā bhagavad-arpaṇam
go-viprārthāsavaḥ śūrāḥ
praṇemur bhuvi mūrdhabhiḥ

The warriors, whose lives were dedicated to cows and brāhmaṇas, after offering
the brāhmaṇas tasty food offered to the Lord, offered respects on the earth with
their heads.
Their dedication to cows and brāhmaṇas confirms their high sense of dharma.
Thus their intelligence manifested at this time is foreign, completely dependent
on the Lord alone.
The punishment given by the brāhmaṇas was also only to instill fear in the
common man.

Chapter Four

|| 3.4.1 ||
uddhava uvāca
atha te tad-anujnātā
bhuktvā pītvā ca vāruṇīm
tayā vibhraṃśita-jnānā
duruktair marma paspṛśuḥ

Uddhava said: Then taking the permission of Kṛṣṇa, they ate and drank wine.
Losing their intelligence by the wine, they touched each other’s vulnerable spots
with harsh words.

They lost their intelligence by drinking wine. But also it was by the Lord’s will
that this happened.

|| 3.4.3 ||
bhagavān svātma-māyāyā
gatiṃ tām avalokya saḥ
sarasvatīm upaspṛśya
vṛkṣa-mūlam upāviśat

Seeing this action of his māyā, Kṛṣṇa, sipping the water of the Sarasvatī River,
sat down under a tree.

Seeing what happened-- the mausala-līlā, by his māyā, like a magical show--he
sat beneath a tree.

|| 3.4.4 ||
ahaṃ cokto bhagavatā
prapannārti-hareṇa ha
badarīṃ tvaṃ prayāhīti
sva-kulaṃ sanjihīrṣuṇā
The Lord, who dispels sorrow in his devotees, desiring to withdraw his family
from the vision of the world, said to me, “Go to Badarikāśrama.”

Later he says:

asmāl lokād uparate mayi jnānaṃ mad-āśrayam

arhaty uddhava evāddhā sampraty ātmavatāṃ varaḥ

Now I shall leave the vision of this world, and I see that Uddhava, the foremost
of my devotees, is the only one who can be directly entrusted with knowledge
about me. (SB 3.4.30)

|| 3.4.6 ||
adrākṣam ekam āsīnaṃ
vicinvan dayitaṃ patim
śrī-niketaṃ sarasvatyāṃ
kṛta-ketam aketanam

Searching for my dear Lord, who has no abode, and who is the abode of Lakṣmī,
I saw him alone, taking shelter of the bank of the Sarasvatī River.

Three verses are taken together to describe the Lord.

|| 3.4.9 ||
tasmin mahā-bhāgavato
dvaipāyana-suhṛt-sakhā
lokān anucaran siddha
āsasāda yadṛcchayā

The great devotee Maitreya, friend of Vyāsadeva, while walking the earth,
suddenly appeared at that famous place.
Maitreya came there by some good fortune (yadṛcchayā). Sakhā instead of sakha
is poetic license.
|| 3.4.10 ||
tasyānuraktasya muner mukundaḥ
pramoda-bhāvānata-kandharasya
āśṛṇvato mām anurāga-hāsa-
samīkṣayā viśramayann uvāca
Kṛṣṇa spoke to the sage Maitreya, who was attached to the Lord, and attentive to
listening, whose head was bowed out of love and joy, while glancing at me with
affection and smiling. This relieved me of fatigue.

Though Maitreya was listening, he actually spoke to me. It was the Lord’s
mercy to him. This is also indicated in the following:
asmāl lokād uparate
mayi jnānaṃ mad-āśrayam
arhaty uddhava evāddhā
sampraty ātmavatāṃ varaḥ

When I leave this planet, Uddhava, the best among those who take me as their
master, will be qualified to impart knowledge about me. (SB 3.4.30)

noddhavo ’ṇv api man-nyūno

yad guṇair nārditaḥ prabhuḥ
ato mad-vayunaṃ lokaṃ
grāhayann iha tiṣṭhatu

Uddhava is not less than me, because he is master of māyā and not at all lacking
in any spiritual quality. He should remain on this earth, giving knowledge of me
to the world. (SB 3.4.31)

Thus the phrase in which he describes Maitreya is in the genitive secretly

indicates that Maitreya is a secondary person.

|| 3.4.11 ||
śrī-bhagavān uvāca
vedāham antar manasīpsitaṃ te
dadāmi yat tad duravāpam anyaiḥ
satre purā viśva-sṛjāṃ vasūnāṃ
mat-siddhi-kāmena vaso tvayeṣṭaḥ

The Lord said: I know the desire in your heart. I will give you what is rarely
attained by others. At a sacrifice performed by Brahmā and the Vasus, you
worshipped me with a desire to attain me.
Though Uddhava was an eternal associate, his aṃśa was born as a Vasu.

|| 3.4.12 ||
sa eṣa sādho caramo bhavānām
āsāditas te mad-anugraho yat
yan māṃ nṛlokān raha utsṛjantaṃ
diṣṭyā dadṛśvān viśadānuvṛttyā

O Uddhava! This will be your last birth since in this birth you have attained my
mercy. And with great devotion, in this private place, you have seen me, who
am now giving up this world to go to Vaikuṇṭha. This also produces good
fortune.
This is your last among many births as Vasu and others to teach the common
people. With difficulty you have attained your original form. You have seen me
by following pure bhāva (viśadānuvṛttyā). This produces good fortune (distyā).

|| 3.4.13 ||
purā mayā proktam ajāya nābhye
padme niṣaṇṇāya mamādi-sarge
jnānaṃ paraṃ man-mahimāvabhāsaṃ
yat sūrayo bhāgavataṃ vadanti

Previously at the beginning of creation, I spoke to Brahmā sitting on his lotus in

lake of my navel the highest knowledge--which reveals my pastimes, and which
the devotees call the four essential verses of Bhāgavatam.

This refers to the brahma-kalpa described in the Second Canto. The devotees call
this supreme knowledge in the form of four verses (jnānam param) the
Bhāgavatam, which described the Lord’s glories without distinction (man-
mahimābhāsam).

|| 3.4.14 ||
ity ādṛtoktaḥ paramasya puṃsaḥ
pratikṣaṇānugraha-bhājano ’ham
snehottha-romā skhalitākṣaras taṃ
muncan chucaḥ prānjalir ābabhāṣe

When the Lord respected and spoke to me in this way, I became the recipient of
the Supreme Lord’s mercy at every moment. My hairs stood on end in prema
and my voice choked up. Tears flowing from my eyes, I spoke with folded
hands.

Uddhava then spoke.

|| 3.4.15 ||
ko nv īśa te pāda-saroja-bhājāṃ
sudurlabho ’rtheṣu caturṣv apīha
tathāpi nāhaṃ pravṛṇomi bhūman
bhavat-padāmbhoja-niṣevaṇotsukaḥ

What among the four goals of artha, dharma, kāma and mokṣa is difficult to
achieve for one who worships your lotus feet? O Lord! I therefore do not accept
these things, since I am enthusiastically engaged in serving your lotus feet.
He introduces himself.

|| 3.4.16 ||
karmāṇy anīhasya bhavo ’bhavasya te
durgāśrayo ’thāri-bhayāt palāyanam
kālātmano yat pramadā-yutāśramaḥ
svātman-rateḥ khidyati dhīr vidām iha

You are without action but you perform action. You are without birth, but you
take birth. You are the form of time, but you flee in fear of enemies and take
shelter in a fort. You are self-enjoying but accept household life with thousands
of wives. The intelligence of the wise men is bewildered by this.

If that is so, then why and what do you desire to know? I have said:

vedāham antar manasīpsitaṃ te

dadāmi yat tad duravāpam anyaiḥ
satre purā viśva-sṛjāṃ vasūnāṃ
mat-siddhi-kāmena vaso tvayeṣṭaḥ

The Lord said: I know the desire in your heart. I will give you what is rarely
attained by others. At a sacrifice performed by Brahmā and the Vasus, you
worshipped me with a desire to attain me. (SB 3.4.11)
That is true but that was not meaning in asking about your pastimes. Since
understanding your pastimes is caused by your great mercy to your devotee, my
desire is have others attain this knowledge by your words, witnessed by
Maitreya. Even the intelligence of people who know everything (vidām) is
bewildered.

|| 3.4.17 ||
mantreṣu māṃ vā upahūya yat tvam
akuṇṭhitākhaṇḍa-sadātma-bodhaḥ
pṛccheḥ prabho mugdha ivāpramattas
tan no mano mohayatīva deva

O master! O Lord! You who are always full of knowledge, unaffected by time
and complete, would call me for consultation and ask me, just as ignorant people
would do, attentive to my advice. When you, though full of knowledge, act in
this way, it bewilders my mind.
Actually Uddhava cannot be bewildered.

|| 3.4.18 ||
jnānaṃ paraṃ svātma-rahaḥ-prakāśaṃ
provāca kasmai bhagavān samagram
api kṣamaṃ no grahaṇāya bhartar
vadānjasā yad vṛjinaṃ tarema

O Lord! You spoke this highest, complete knowledge which reveals what is
difficult to understand about yourself to Brahmā. If I am qualified, please tell me
now, for by that knowledge I will cross the ocean of sorrow arising from your
disappearance.

I will cross the ocean of suffering caused by intelligent people having doubt
about you since all suffering disappears when we eagerly serve your lotus feet.

ko nv īśa te pāda-saroja-bhājāṃ
sudurlabho ’rtheṣu caturṣv apīha
tathāpi nāhaṃ pravṛṇomi bhūman
bhavat-padāmbhoja-niṣevaṇotsukaḥ
What among the four goals of artha, dharma, kāma and mokṣa is difficult to
achieve for one who worships your lotus feet? O Lord! I therefore do not accept
these things, since I am enthusiastically engaged in serving your lotus feet. (SB
3.4.15)
|| 3.4.19 ||
ity āvedita-hārdāya
mahyaṃ sa bhagavān paraḥ
ādideśāravindākṣa
ātmanaḥ paramāṃ sthitim
When I asked the lotus-eyed Lord what I desired in my heart, he explained to me
his supreme position.

The Lord explained his position as the Lord, filled with pastimes and controlled
by prema, the secret explained in the catuḥ-ślokī.

|| 3.4.20 ||
sa evam ārādhita-pāda-tīrthād
adhīta-tattvātma-vibodha-mārgaḥ
praṇamya pādau parivṛtya devam
ihāgato ’haṃ virahāturātmā

Having attained knowledge by learning the truth from the guru in the form of the
worshipable Lord, I offered respects to his feet, circumambulated him and
arrived here, my heart pained by separation from him.

I had understood (adhīta) in truth the catuḥ-ślokī (mārga) for realizing what I
desired. Overcome with grief in separation I came here, demonstrating how I
was controlled by the Lord’s love Thus he indicated that dry jnāna was rejected
as the conclusion of the Bhāgavatam.

|| 3.4.21 ||
so ’haṃ tad-darśanāhlāda-
viyogārti-yutaḥ prabho
gamiṣye dayitaṃ tasya
badaryāśrama-maṇḍalam

O Vidura! Joyous because of seeing Kṛṣṇa, and pained by separation from him, I
will now go to Badarikāśrama, which will make me dear to him.

If he was pained by separation, who could he go or speak? He was filled with

bliss and was pained as well, coming back to this world:

śanakair bhagaval-lokān
nṛlokaṃ punar āgataḥ
vimṛjya netre viduraṃ
prītyāhoddhava utsmayan

Gradually returning to this world from the Lord’s abode and rubbing his eyes,
Uddhava, amazed at the Lord’s skill in pastimes, spoke to Vidura with affection.
(SB 3.2.6)

But able to meet the Lord directly, he would go to Badarikāśrama, manifested to

establish himself as dear to him (dayitam).
|| 3.4.24 ||
sa taṃ mahā-bhāgavataṃ
vrajantaṃ kauravarṣabhaḥ
viśrambhād abhyadhattedaṃ
mukhyaṃ kṛṣṇa-parigrahe

The best of the Kurus, Vidura, then spoke out of great trust the following words
to the great devotee Uddhava, principle recipient of Kṛṣṇa’s mercy, as Uddhava
was about to leave.

He spoke with great affection (viśrambhāt). This is the meaning according to

Amara-koṣa.

|| 3.4.25 ||
vidura uvāca
jnānaṃ paraṃ svātma-rahaḥ-prakāśaṃ
yad āha yogeśvara īśvaras te
vaktuṃ bhavān no ’rhati yad dhi viṣṇor
bhṛtyāḥ sva-bhṛtyārtha-kṛtaś caranti

Vidura said: you should tell to us that supreme knowledge revealing the secrets
about himself, which the master of yoga, the Supreme Lord, spoke to you,
because the Vaiṣṇavas wander the earth giving teachings about bhakti.
The servants of Viṣṇu undertake performing extraordinary service to your lotus
feet. Thus the knowledge should thus be filled with bhakti. This indicates the
same meaning as the rahasya mentioned in the catuḥ-ślokī and in Uddhava’s
words. This is also the meaning the Lord’s words man-mahimāvabhāsam. (SB
3.4.13) That is also the meaning of paramam sthitim (SB 3.4.19) “I am
controlled by prema and absorbed in my excellent pastimes.”
|| 3.4.27 ||
śrī-śuka uvāca
iti saha vidureṇa viśva-mūrter
guṇa-kathayā sudhayā plāvitorutāpaḥ
kṣaṇam iva puline yamasvasus tāṃ
samuṣita aupagavir niśāṃ tato ’gāt

Śukadeva said: Removing his great pain by conversing about the sweet qualities
of the Lord with Vidura, Uddhava spent the night, which passed like a moment,
on the bank of the Yamunā and then departed in the morning.
The Lord manifested himself everything as if directly present (viśva-mūrteḥ).
Thus he could speak about the Lord’s qualities, though he felt separation.

|| 3.4.28 ||
rājovāca
nidhanam upagateṣu vṛṣṇi-bhojeṣv
adhiratha-yūthapa-yūthapeṣu mukhyaḥ
sa tu katham avaśiṣṭa uddhavo yad
dharir api tatyaja ākṛtiṃ tryadhīśaḥ

Parīkṣit said: How could Uddhava, the chief among the heads of groups of
leaders of charioteer groups among the Vṛṣṇis and Bhojas, who had attained
nearness to the Lord, remain alone in the world since the Lord of the three
creators had given up this world.

The Yadus had attained the treasure, Kṛṣṇa’s eternal abode (nidhanam) with
closeness (upagateṣu). Why did he remain alone in the world since (yat) the lord
of the three creators of the universes had given up his universal form (ākṛtim)?
He had given up the material world. asmāl lokād uparate: I will leave this planet
(SB 3.4.30)

|| 3.4.29 ||
śrī-śuka uvāca
brahma-śāpāpadeśena
kālenāmogha-vānchitaḥ
saṃhṛtya sva-kulaṃ sphītaṃ
tyakṣyan deham acintayat

Śukadeva said: Using the excuse of the brāhmaṇa’s curse, the Lord, whose
desire cannot be thwarted by time, thought of withdrawing his flourishing
dynasty and separating himself from his Nārāyaṇa’s form, which had merged
into him when he appeared on earth.

Kṛṣṇa Sandarbha 93:

Having established that Kṛṣṇa is Svayam Bhagavān, it naturally follows that he
eternally exists in his form. However, in order to destroy misconceptions of the
unintelligent, this is now discussed. By statements promoting his worship his
eternal nature is proved. If there were no supreme object of worship which is
eternal, promoting such worship would be cheating. That is not possible in a
perfect scripture. If the scriptures cheated by promoting a non-existent goal, then
they would be meaningless, since they would not direct human beings to a
concrete goal.

Superimposition (āropa) produces a Lord with limited qualities and form rather
than with unlimited form and qualities. The real eternal form of the Lord is
supported by Śrīdhara Svāmī’s commentary on following verse.

lokābhirāmāṃ sva-tanuṃ dhāraṇā-dhyāna-mangalam

yoga-dhāraṇayāgneyyā- dagdhvā dhāmāviśat svakam

Without performing meditation to burn up his body, which was all-attractive to

world and the object of all contemplation and meditation, Kṛṣṇa entered into his
abode. (SB 11.31.6)
His body was the object of beauty for meditation and concentration (dhāraṇā-
dhyāna-mangalam). If his body were not real, the meditation and concentration
would have no object. Even today it is seen that worshippers see the Lord and
attain the result of that.

It is said in the Fifth Canto that the avatāras are worshipped in the nine varṣas.

navasv api varṣeṣu bhagavān nārāyaṇo mahā-puruṣaḥ puruṣāṇāṃ

tad-anugrahāyātma-tattva-vyūhenātmanādyāpi sannidhīyate.

To show mercy to his devotees in each of these nine tracts of land, the great Lord
known as Nārāyaṇa remains near his devotees in various forms. (SB 5.17.14)

Sannidhānam means the direct presence of the Lord since there are descriptions
of the playful actions of Pradyumna and others in their direct forms. Ātmanā
means personally. And also the different forms like Narasiṃha in Śālagrāma
śilas and deities are eternal. Because of the presence of those avatāras, the
different forms are perceived.
Direct appearance is glorified in regards to Kṛṣṇa in Viṣṇu-dharmottara:

tasya hṛṣṭāśayaḥ stutyā viṣṇur gopānganāvṛtaḥ |

tāpincha-śyāmalaṃ rūpaṃ pinchottaṃsam adarśayat ||
mām avehi mahābhāga kṛṣṇaṃ kṛtya-vidāṃ vara |
puraskṛto’smi tvad-bhaktyā pūrṇāḥ santu manorathāḥ ||

Pleased by his prayers the Lord revealed his form dark like a tamāla tree,
decorated with a peacock feather, surrounded by cowherds. “O fortunate one! O
best of the fortunate! Know me to be Kṛṣṇa. I have appeared before you because
of your bhakti. May all your desires be fulfilled.”
In Padma Purāṇa, after the Lord says “Look! I will show my form hidden in the
Vedas” Brahma speaks:

tato’paśyam ahaṃ bhūpa bālaṃ kālāmbuda-prabham |

gopa-kanyāvṛtaṃ gopaṃ hasantaṃ gopa-bālakaiḥ ||
kadamba-mūla āsīnaṃ pīta-vāsasam adbhutam |
vanaṃ vṛndāvanaṃ nāma nava-pallava-maṇḍitam ||

O king! I then saw the young cowherd boy, with the complexion of a dark cloud
surrounded by gopīs, laughing with cowherd boys. Wearing astonishing yellow
cloth, he was sitting beneath a kadamba tree. I saw the forest of Vṛndāvana
decorated with new shoots.

Concerning chanting the eighteen syllable mantra, Trailokya-sammohana-tantra

says:

ahar-niśaṃ japed yas tu mantrī niyata-mānasaḥ |

sa paśyati na sandeho gopa-veśa-dharaṃ harim ||

The person who chants the mantra day and night with controlled mind sees the
Lord wearing cowherd dress without doubt.

Gautamīya-tantra says the same:

ahar-niśaṃ japen mantraṃ mantrī niyata-mānasaḥ |
sa paśyati na sandeho gopa-veśa-dharaṃ harim ||
If one chants day and night the mantra with controlled mind, the person sees
without doubt Kṛṣṇa wearing the dress of a cowherd.
Gopāla-tāpanī says:
tad u hovāca | brahma-savanaṃ carato me dhyātaḥ stutaḥ
paramaḥ parārdhānte so’budhyata |
gopa-veśo me puruṣaḥ purastād āvirbabhūva ||

Brahmā then explained. When I passed the first half of my day in meditating and
praising, after the end of the parārdha, the Supreme Lord awoke to my presence.
He appeared before me wearing the dress of a cowherd. (Gopāla-tāpanī
Upaniṣad 1.26)
His eternal form is indicated by the prayers offered:

vande vṛndāvanāsīnam indirānanda-mandiram

I offer respects to Kṛṣna, seated in Vṛndāvana, full of splendid bliss. (Nāradīya

Purāṇa)

Prahlāda speaks to Bali:

gṛhaṃ santiṣṭhate yasya māhātmyaṃ daitya-nāyaka |

dvārakāyāḥ samudbhūtaṃ sānnidhyaṃ keśavasya ca |
rukmiṇī-sahitaḥ kṛṣṇo nityaṃ nivasate gṛhe ||

O best of demons! In his house which manifests in Dvārakā near the Lord
resides glory. Kṛṣṇa stays eternally in his house with Rukmiṇī. (Skanda Purāṇa)
vratinaḥ kārttike māsi snātasya vidhivan mama |
gṛhāṇārghyaṃ mayā dattaṃ danujendra-niṣūdana ||

I have undergone vows in Kārtika month and bathed according to the rules.
Please accept this arghya given by me, O destroyer of the king of demons!
(Padma Purāṇa 6.93.24)

The eighteen syllable Kṛṣna mantra indicates his eternal existence by showing
him as the object of worship with his associates. The mantras for worshipping
the āvaraṇa deities also indicate this. This is also seen profusely in the scriptures
describing atonements for sinful acts.
After explaining that sacrifice should be performed for the pleasure of Govinda,
Bodhāyana says:
govinda gopījana-vallabheśa
kaṃsāsuraghna tridaśendra-vandya |
godāna-tṛptaḥ kuru me dayālo
arśa-vināśaṃ kṣapitāri-varga ||

O Govinda! O lord of the gopīs! O killer of Kaṃsa! O Kṛṣṇa, worshipped by

heavenly Indra! Being merciful and satisfied with by donation of cows, cure my
piles. O destroyer of demons!
govinda gopījana-vallabheśa
vidhvasta-kaṃsa tridaśendra-vandya |
govardhanādi-pravaraika-hasta
saṃrakṣitāśeṣa-gava-pravīṇa ||
go-netra veṇu-kṣapaṇa prabhūtam
āndhyaṃ tathograṃ timiraṃ kṣipāṃśu || iti |

O Govinda! O lord of the gopīs! O killer of Kaṃsa! O Kṛṣna, worshipped by

heavenly Indra! Kṛṣṇa , who lifted Govardhana with one hand and is skilful at
protecting unlimited cows! O leader of the cows who passes time playing the
flute! Quickly destroy the terrifying darkness.

The eternal nature is clear in the following:

tam ekaṃ govindaṃ sac-cid-ānanda-vigrahaṃ

panca-padaṃ vṛndāvana-sura-bhūruha-talāsīnaṃ
satataṃ samarud-gaṇo’haṃ paramayā stutyā toṣayāmi ||

Along with the Maruts, I eternally satisfy Govinda, a form of eternity,

knowledge and bliss, nondifferent from his mantra, seated under a desire tree in
Vṛndāvana, by offering praise. (Gopāla-tāpanī Upaniṣad 1.33)

It was said “I appear before you because of your bhakti.” This is a sufficient
collection of this type of proof since it was already shown in Bhagavat
Sandarbha that the Lord’s appearance and disappearance were explained along
with the eternal nature of his paraphernalia arising from his cit-śakti. The Lord is
never created or destroyed. If that is so for his avatāras, what should one say
about Svayam Bhagavān? This is explained in SB 1.3.1 by the knowledgeable
teachers. The jagṛhe means “to manifest” rather than “to accept.”
aheyam anupādeyaṃ yad rūpaṃ nityam avyayam |
sa evāpekṣya-rūpāṇāṃ vyaktim eva janārdanaḥ ||
agṛhṇād vyasṛjac ceti rāma-kṛṣṇādikāṃ tanum |
paṭhyate bhagavān īśo mūḍha-buddhi-vyapekṣayā ||
tamasā hy upagūḍhasya yat tamaḥ-pānam īśituḥ |
etat puruṣa-rūpasya grahaṇaṃ samudīryate ||
kṛṣṇa-rāmādi-rūpāṇāṃ loke vyakti-vyapekṣayā ||

The foolish person covered by ignorance says that the Lord whose forms like
Rāma and Kṛṣṇa are eternal and unchanging, incomparable, and without any
faults, accepts and gives up bodies. On seeing the appearance of Kṛṣṇa or Rāma
in the world he declares that they accept material human forms. (Tantra-
bhāgavata)
vidhūya tad ameyātmā bhagavān dharma-gub vibhuḥ |
miṣato daśamāsasya tatraivāntardadhe hariḥ ||

The Lord, maintaining his reputation of being affectionate to his devotees,

inconceivable in form, and also a thief, having destroyed the brahmāstra,
disappeared at that spot from the sight of the child ten months in the womb. (SB
1.12.11)

Śrīdhara Svāmī explains, “In the place that the Lord was seen, he disappeared, at
the same place. He did not go somewhere else, since he is all-pervading
(vibhuḥ).”

Madhva says in his commentary, quoting śruti:

vāsudevaḥ sankarṣaṇaḥ pradyumno’niruddho’haṃ

matsyaḥ kūrmo varāho narasiṃho vāmano rāmo rāmo rāmaḥ
kṛṣṇo buddhaḥ kalkir ahaṃ śatadhāhaṃ sahasradhāham
ito’ham ananto’haṃ naivaite jāyante naite mriyante |
naiṣām ajnāna-bandho na muktiḥ sarva eva hy ete
pūrṇā ajarā amṛtāḥ paramā paramānandā

I am unlimited, immeasureable by a hundred, by a thousand times, in the forms

of Vāsudeva, Sankarṣaṇa, Pradyumna, Aniruddha, Matsya, Kūrma, Varāha,
Narasiṃha, Vāmana, Rāma, Paraśurāma, Balarāma, Kṛṣṇa, Buddha and Kalki.
These forms are not born and do not die. They do not become bound by
ignorance or become liberated. They are all perfect, ageless, deathless, full of
supreme bliss. (Catur-veda-śikhā)

Nṛsiṃha Purāṇa says yuge yuge viṣṇur anādi-mūrtim āsthāya viśvaṃ paripāti
duṣṭahā: yuga after yuga Viṣṇu, situated in eternal forms, protects the universe
and destroys the wicked. In Nṛsiṃha-tāpanī Upaniṣad it is explained by the
commentator etan nṛsiṃha-vigrahaṃ nityam: the form of Nṛsiṃha is eternal.
Śruti says seyaṃ ṛtaṃ satyaṃ paraṃ brahma puruṣaṃ nṛ-keśari-vigraham: that
form is real, eternal, the supreme Brahman, the Lord, in the form of a lion and
man. As well, the abodes of the various forms are described in Brahma Purāṇa
and Padma Purāṇa. This is in agreement with jaleṣu māṃ rakṣatu matsya-mūrtiḥ:
may the form of Matsya protect me in the water (his eternal abode). (SB 6.8.13)

Therefore the cause of destroying beginningless sin, which is otherwise

impossible to destroy, is Svayam Bhagavān Kṛṣṇa. With this in mind, his
worship is emphasized in order to enlighten the ignorant in the following.
śriyaḥ patir yajna-patiḥ prajā-patir
dhiyāṃ patir loka-patir dharā-patiḥ |
patir gatiś cāndhaka-vṛṣṇi-sātvatāṃ
prasīdatāṃ me bhagavān satāṃ patiḥ ||

He is the protector of prosperity, sacrifice, the citizens, the intelligent, the

planets, and the earth. He is the protector and goal to be attained for the
Andhakas, Vṛṣṇis and Yadus. May the Lord, master of the devotees, be pleased
with me! (SB 2.4.20)

|| 3.4.30 ||
asmāl lokād uparate
mayi jnānaṃ mad-āśrayam
arhaty uddhava evāddhā
sampraty ātmavatāṃ varaḥ

When I leave this planet, Uddhava, the best among those who take me as their
master, will be qualified to impart knowledge about me.

The excellence of knowledge that one is dependent on the Lord is shown.

Ātmavatām means “of those who accept me as the supreme goal.”

|| 3.4.31 ||
noddhavo ’ṇv api man-nyūno
yad guṇair nārditaḥ prabhuḥ
ato mad-vayunaṃ lokaṃ
grāhayann iha tiṣṭhatu
Uddhava is not less than me, because he is master of māyā and not at all lacking
in any spiritual quality. He should remain on this earth, giving knowledge of me
to the world.
Uddhava is not afflicted by guṇas like sattva (nārditaḥ), because he is not less
than me at all, since he is fully capable (prabhuḥ). Let him remain here, giving
knowledge concerning me (mad vayunam), to the great sages at Badarikāśrama.
This imparting of knowledge would be spoken clearly. The will of the Lord
cannot be thwarted:
brahma-śāpāpadeśena
kālenāmogha-vānchitaḥ
saṃhṛtya sva-kulaṃ sphītaṃ
tyakṣyan deham acintayat

Using the excuse of the brāhmaṇa’s curse, the Lord, whose desire cannot be
thwarted by time, thought of withdrawing his flourishing dynasty and separating
himself from his Nārāyaṇa’s form, which had merged into him when he appeared
on earth. (SB 3.4.29)

|| 3.4.32 ||
evaṃ tri-loka-guruṇā
sandiṣṭaḥ śabda-yoninā
badaryāśramam āsādya
harim īje samādhinā

Instructed in this way by the Lord, guru of the three words and source of the
Vedas, Uddhava went to Badarikāśrama and worshipped the Lord with intense
concentration.

He had the order to go to Badarikāśṛama. Thus he could not remain at this place
of the Lord’s pastimes. With intense concentration (samādhinā) he served the
Lord as if directly. It is understood that this took place after he had given the
knowledge in summary with Maitreya’s assistance. This was the cause of his
steadiness in concentration.
|| 3.4.33-35 ||
viduro ’py uddhavāc chrutvā
kṛṣṇasya paramātmanaḥ
krīḍayopātta-dehasya
karmāṇi ślāghitāni ca

deha-nyāsaṃ ca tasyaivaṃ
dhīrāṇāṃ dhairya-vardhanam
anyeṣāṃ duṣkarataraṃ
paśūnāṃ viklavātmanām

ātmānaṃ ca kuru-śreṣṭha
kṛṣṇena manasekṣitam
dhyāyan gate bhāgavate
ruroda prema-vihvalaḥ
O Parīkṣit! Hearing from Uddhava the glorious activities of Kṛṣṇa, Paramātmā,
who has a body for pastimes, and hearing of disappearance of the Yadus which
increases the faith of the intelligent and is incomprehensible to unintelligent
person who are like animals, Vidura, overcome with love for the Lord, thinking
that he was remembered by the Kṛṣṇa, began to weep when Uddhava had
departed.

Deha-nyāsam (giving up a body) means having his form enter into his abode of
aprakaṭa pastimes so that he could bring his devotees from the material world
close to himself. The giving up of the body was a material arrangement. For
those who were absorbed in the Lord, there was an increase in determination,
since they discerned the real situation of his form. For others who had opposite
intelligence, there was no understanding (durvibhāvam) because of ignorance of
the truth.

Chapter Five

|| 3.5.1 ||
śrī-śuka uvāca
dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṃ
maitreyam āsīnam agādha-bodham
kṣattopasṛtyācyuta-bhāva-siddhaḥ
papraccha sauśīlya-guṇābhitṛptaḥ
Śukadeva said: Vidura, best of the Kurus, completely absorbed in Kṛṣṇa and
satisfied with the gentle qualities of Maitreya, who had deep knowledge,
approached Maitreya as he sat on the bank of the Gangā at Haridvāra and asked
him questions.
Vidura was satisfied with Maitreya’s gentle nature, not having desire for respect.
In another version, Vidura inquired from Maitreya who was satisfied with
Vidura’s good qualities.

|| 3.5.2 ||
vidura uvāca
sukhāya karmāṇi karoti loko
na taiḥ sukhaṃ vānyad upāramaṃ vā
vindeta bhūyas tata eva duḥkhaṃ
yad atra yuktaṃ bhagavān vaden naḥ
Vidura said: O sage! Men in this world engage in action for material happiness,
but do not attain happiness and do not destroy distress. Nor do they become
detached. Rather by this, they increase their suffering. You know everything.
Therefore please tell me about this.

Though Vidura wanted to hear about the Lord, and he asked Uddhava
previously, he was instructed to ask Maitreya by Uddhava, by the order of the
Lord. He asks Maitreya with humility. He did not consider himself qualified
since he had not been taught by Uddhava, the representative of Kṛṣṇa.
Understanding that there were many things to be asked and some unclear
subjects if Uddhava taught him the catuḥ-ślokī, Uddhava did not teach him,
since he became indifferent to speaking. He advised him to learn from Maitreya
who was qualified. Thus Maitreya is addressed as Bhagavān in the present verse.

Therefore Vidura requests a method for gaining qualification for knowledge for
himself in three verses. He indicates the general condition of himself and all
people. First he describes the unfortunately position of people in general.
Secondly he shows that they are without shelter. In the third verse he makes his
request.
|| 3.5.3 ||
janasya kṛṣṇād vimukhasya daivād
adharma-śīlasya suduḥkhitasya
anugrahāyeha caranti nūnaṃ
bhūtāni bhavyāni janārdanasya

In order to give mercy to the suffering people engaged in sin, who are under the
control of karma and ignorant of Kṛṣṇa, the auspicious devotees of the Lord
move in this world.
The devotees move about to give mercy to people who are without bhagavad-
dharma (adharma-śīlasya) since they are under control of previous karmas
(daivāt).

|| 3.5.4 ||
tat sādhu-varyādiśa vartma śaṃ naḥ
saṃrādhito bhagavān yena puṃsām
hṛdi sthito yacchati bhakti-pūte
jnānaṃ sa-tattvādhigamaṃ purāṇam
O best of devotees! Please speak about the auspicious path by which the
Supreme Lord, worshipped by men, situated in the heart purified by bhakti,
gives the original knowledge from which one can understand Brahman,
Paramātmā and Bhagavān.

The Lord, situated in the heart spotless because of prema (bhakti-pūte), gives
knowledge manifested as Brahman, Paramātmā and Bhagavān (sa-tattvam).

|| 3.5.5 ||
karoti karmāṇi kṛtāvatāro
yāny ātma-tantro bhagavāṃs tryadhīśaḥ
yathā sasarjāgra idaṃ nirīhaḥ
saṃsthāpya vṛttiṃ jagato vidhatte

Please describe how Kṛṣṇa, the lord of three puruṣas, without desire, performs
pastimes in this world and how, as Mahā-viṣṇu, lord of three guṇas, after
destroying the universe, again creates and maintains it.

Though there are many methods, Vidura describes his own interest. The word
yathā (please describe how) should be understood for both statements.

|| 3.5.6 ||
yathā punaḥ sve kha idaṃ niveśya
śete guhāyāṃ sa nivṛtta-vṛttiḥ
yogeśvarādhīśvara eka etad
anupraviṣṭo bahudhā yathāsīt
Please describe how the Lord, fixed in himself, free of the effects of māyā,
sleeps in the Virajā River, and how, though alone, the lord of all lords enters into
the universe and becomes many forms.
The Lord merges (niveśya) into himself (sve khe). ākāśas tal lingād: the word
ākāśa refers to Brahman because Brahman's qualities are mentioned in the verse.
(Brahma-sūtra 1.1.22)
He remains in some place invisible to all (guhāyām), becoming one with it. This
refers to the puruṣa who creates mahat-tattva.

|| 3.5.12 ||
munir vivakṣur bhagavad-guṇānāṃ
sakhāpi te bhāratam āha kṛṣṇaḥ
yasmin nṛṇāṃ grāmya-sukhānuvādair
matir gṛhītā nu hareḥ kathāyām
O sage! Your friend Vedavyāsa, desiring to describe the qualities of the Lord,
wrote Mahābhārata. In that work he attracted men’s attention to topics of the
Lord through topics about material happiness.

In Mahābhārata Vyāsa generally describes topics of material happiness.

Through that he attracts the mind to talks of the Kurus and ultimately Kṛṣṇa.
Vidura heard the Mahābhārata from Vyāsa while he was on pilgrimage.

|| 3.5.13 ||
sā śraddadhānasya vivardhamānā
viraktim anyatra karoti puṃsaḥ
hareḥ padānusmṛti-nirvṛtasya
samasta-duḥkhāpyayam āśu dhatte

Topics of the Lord, increasing in the mind of the devotee, create disgust with
everything else. They quickly destroy all suffering for the person blissfully
engaged in constant remembrance of the feet of the Lord.
Sā refers to topics of the Lord in the previous verse. The topics destroy all
suffering by the Lord’s direct appearance.

|| 3.5.14 ||
tān chocya-śocyān avido ’nuśoce
hareḥ kathāyāṃ vimukhān aghena
kṣiṇoti devo ’nimiṣas tu yeṣām
āyur vṛthā-vāda-gati-smṛtīnām
I lament for the most lamentable, ignorant people who are opposed to the topics
of the Lord because of offenses. Time destroys the life of those who are
absorbed in useless words, actions and mind.

Three types of people are shown. Some are absorbed in topics of the Lord. Some
are not absorbed, and some are opposed. The persons not absorbed are
lamentable. Those who are opposed are also not absorbed in the Lord but they
are more lamentable. These are described in this verse.
|| 3.5.16 ||
sa viśva-janma-sthiti-saṃyamārthe
kṛtāvatāraḥ pragṛhīta-śaktiḥ
cakāra karmāṇy atipūruṣāṇi
yānīśvaraḥ kīrtaya tāni mahyam

Showing kindness to me, please describe how the Supreme Lord, endowed with
power, having already appeared as the puruṣas for creating, maintaining and
destroying the universe, performs superhuman actions.

Though attracted particularly to talks of Kṛṣṇa, fearing increase of sorrow from

separation, he asks general questions. Maitreya had not prepared for these topics
as well. Tell describe those astonishing activities which Kṛṣṇa, who has appeared
as avatāra now, accepting three śakti for his birth etc. performs.

|| 3.5.17 ||
śrī-śuka uvāca
sa evaṃ bhagavān pṛṣṭaḥ
kṣattrā kauṣāravo muniḥ
puṃsāṃ niḥśreyasārthena
tam āha bahu-mānayan
Śukadeva said: Being asked in this way by Vidura, whose purpose was to
deliver the people of Kali-yuga, Maitreya, giving him great respect, began to
speak to him.

He began to speak for the benefit of all people-- auspiciousness in the form of
bhakti (niḥśreyasārthena).

|| 3.5.21 ||
bhavān bhagavato nityaṃ
sammataḥ sānugasya ha
yasya jnānopadeśāya
mādiśad bhagavān vrajan

You are recognized by the Lord eternally. When the Lord departed to Vaikuṇṭha,
he instructed me to teach knowledge to you, his devotee.
yaj jnānopadeśāya ca maṃ ādiśad bhagavān ajaḥ is the version in Sambandhokti.

||3.5.23||
bhagavān eka āsedam
agra ātmātmanāṃ vibhuḥ
ātmecchānugatāv ātmā
nānā-maty-upalakṣaṇaḥ

Bhagavān, who exists in the form of Paramātmā and Brahman according to the
viewpoint, alone existed before the creation of the universe, when the desire to
create bodies of the jīvas was absent.

Speaking topics of the requested pastimes, Maitreya describes the knowledge of

the catuḥ-ślokī taught by the Lord. He speaks topics ending with the following:

aśeṣa-sankleśa-śamaṃ vidhatte
guṇānuvāda-śravaṇaṃ murāreḥ
kiṃ vā punas tac-caraṇāravinda-
parāga-sevā-ratir ātma-labdhā
Hearing and speaking about the qualities of the Lord in sādhana-bhakti produces
destruction of unlimited suffering. How much more can be attained by great
attraction for serving the pollen of the lotus feet of the Lord, appearing by its
self-revealing nature, during the state of bhāva-bhakti! (SB 3.7.14)

The meaning of the four verses should be explained in order the course of the
discussion. Two verses explain aham evāsam evāgre nānyadyat sad asat param,
through the pastime of creation. This universe (idam) was one with the Lord,
who was situated by himself alone at that time until the puruṣas and finally the
elements manifested. He was the supreme form (ātmā), like the sun, in relation
to the jīvas (ātmanām), like the rays. Nothing existed other than the Lord since,
as ātmā, he was self-perfected svayam siddha. He is the aṃśī in relation to the
aṃśas. They are also non-different from him.

There was a disappearance (anugatau) of his (ātma) desire (icchā) to create. How
is there only the Lord, since there should be Vaikuṇṭha? nānā-maty-
upalakṣaṇaḥ: the one Lord was characterized by various inclinations such as
Vaikuṇṭha (which are eternally fulfilled). This is like saying “The king departs.”
Without mentioning his troops, it is still understood that he went with his troops.

|| 3.5.24 ||
sa vā eṣa tadā draṣṭā
nāpaśyad dṛśyam ekarāṭ
mene ’santam ivātmānaṃ
supta-śaktir asupta-dṛk
The one Lord, who glances over prakṛti, at the beginning of creation could not
see the universe. He, the possessor of māyā, who was sleeping, and the
possessor of spiritual śaktis, who were awake, considered himself non-different
from the puruṣa.

He did not see the universe (dṛśyam). Since he did not see it, it was merged in
him. He considered his aṃśa, the puruṣa, to be non-existent: he saw it as non-
different from himself.

His māyā śakti was inactive (supta-śaktiḥ). He was active with his antaranga-
śakti, or svarūpa-śakti (asupta-dṛk). He was the controller of everything(ekarāṭ).

|| 3.5.25 ||
sā vā etasya saṃdraṣṭuḥ
śaktiḥ sad-asad-ātmikā
māyā nāma mahā-bhāga
yayedaṃ nirmame vibhuḥ

O great soul! That energy, composed of cause and effect, which belongs to the
glancing Lord, is called māyā. By this energy the Lord creates the universe.

This verse explains the meaning of paścādahaṃ yad etac ca. The bahiranga-
śakti is suitable for creation. As śakti, it is the nimitta or efficient cause. As sad-
asad-ātmaka (composed of cause and effect), it is the material cause or upādāna.

|| 3.5.26 ||
kāla-vṛttyā tu māyāyāṃ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān

Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṃśa expansion as the puruṣa, full

of potency, at a certain moment of time, placed the jīvas into māyā which
became agitated by the guṇas.
This verse described the creation. Previously it was said that only the Lord
existed. Here that Bhagavān is called adhokṣaja. The Lord placed the jīva
(vīryam) in māyā made of the guṇas (guṇa-maynām māyāyām) by his aṃśa
(ātmā-bhūtena), the puruṣa who glanced at prakṛti.

seyam devataikṣata hantāham imās tisro devatā anena jīvenātmanānupraviśya

nāma-rūpe vyākaravāṇ

Let me enter these three devatās (fire, water and earth) with the jīva and divide
name and form. (Chāndogya Upaniṣad 6.3.2)

|| 3.5.27 ||
tato ’bhavan mahat-tattvam
avyaktāt kāla-coditāt
vijnānātmātma-deha-sthaṃ
viśvaṃ vyanjaṃs tamo-nudaḥ

Impelled by time, from the invisible prakṛti arose mahat-tattva, composed of

knowledge, in sattva-guṇa. This manifests the universe situated within itself, and
destroys ignorance.
The object made of vijnāna, called mahat-tattva, appeared. This destroyed the
ignorance prevailing at pralaya (tamo-nudaḥ).
|| 3.5.28 ||
so ’py aṃśa-guṇa-kālātmā
bhagavad-dṛṣṭi-gocaraḥ
ātmānaṃ vyakarod ātmā
viśvasyāsya sisṛkṣayā

Mahat-tattva, the shelter of the universe which was being created, whose form
arises by jīva-śakti, guṇas of prakṛti and time, and is glanced upon by the Lord,
transformed itself into another form, by the Lord’s desire to create ahankāra.
Mahat-tattva, made of vijnāna (ātmā), glanced at by Bhagavān, in the form of
his aṃśa, the puruṣa (bhagavan-dṛṣṭi-gocaraḥ), transformed itself with a desire to
create the universe.
This is figurative (since matter cannot desire), as one says “The river desired to
come to the bank.”

|| 3.5.29 ||
mahat-tattvād vikurvāṇād
ahaṃ-tattvaṃ vyajāyata
kārya-kāraṇa-kartrātmā
bhūtendriya-mano-mayaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṃ tridhā

From transformation of mahat-tattva arose ahankāra, which is the shelter of

adhibhūta, adhyātma and adhidaiva, which transforms into gross elements,
senses, mind and senses devatās. It is divided into sattva, rajas and tamas.

A verse and a half explain further transformations.

|| 3.5.32 ||
tāmaso bhūta-sūkṣmādir
yataḥ khaṃ lingam ātmanaḥ

From ahankāra in tamas arose the sense objects starting with sound, pervaded by
the Lord, from which ether arose.

Ether is a form of the Lord (lingam ātmanaḥ). tasmād vā etasmād ātmanaḥ

ākāśaḥ sambhutaḥ: the ether arose from the Lord, who pervades sound
(ātmanaḥ). (Taittirīya Upaniṣad 2.1) This refutes the idea that the elements are
under the control of māyā.
|| 3.5.33 ||
kāla-māyāṃśa-yogena
bhagavad-vīkṣitaṃ nabhaḥ
nabhaso ’nusṛtaṃ sparśaṃ
vikurvan nirmame ’nilam

The Lord glanced upon ether with a mixture of time and a portion of māyā. From
ether arose touch, which, transforming itself, produced air.

From ether arouse touch, the sense object for air (vāyum).
|| 3.5.38 ||
ete devāḥ kalā viṣṇoḥ
kāla-māyāṃśa-linginaḥ
nānātvāt sva-kriyānīśāḥ
procuḥ prānjalayo vibhum
The devatās of the various elements, known as portions of Viṣṇu, and possessing
bodies with māyā and time to assist them, were unable to perform their functions
in creating the universe because they were not related with each other. With
folded hands they began praising the Lord.

The meaning of three lines of the first verse of catuḥ-ślokī have been shown. yo
’vaśiṣyeta so ’smy aham is shown in verse 23. Jnāna was shown in the first
verse. The meaning of the second verse, vijnāna is omitted. The meaning of the
third and fourth verses which indicate confidential sādhana (the Lord is
controlled by bhakti) are shown from verse 38 to the end of the chapter.

The devatās are kalās or vibhūtis of the Lord. They had various bodies to assist
them (linga). They folded their hands and spoke.

|| 3.5.41 ||
mārganti yat te mukha-padma-nīḍaiś
chandaḥ-suparṇair ṛṣayo vivikte
yasyāgha-marṣoda-sarid-varāyāḥ
padaṃ padaṃ tīrtha-padaḥ prapannāḥ

We have taken shelter of your lotus feet, a place of pilgrimage, which gives rise
to the Gangā, best of rivers and the destroyer of sin, and which sages seek in
their minds by the following the bird of the Vedas situated in the nest of your
lotus mouth.

We surrender to your feet which the sages seek. They surrender to his lotus feet
which are like the base of tree, where the birds take shelter.

|| 3.5.42 ||
yac chraddhayā śrutavatyā ca bhaktyā
sammṛjyamāne hṛdaye ’vadhāya
jnānena vairāgya-balena dhīrā
vrajema tat te ’nghri-saroja-pīṭham
We should take shelter of your lotus feet. Realizing those feet in a pure heart by
bhakti heard with faith through the mouth of guru--by attaining realization of
that sweetness which gives strong disgust with the material world--people
become wise.

We realize those feet by faith in the process of hearing

|| 3.5.43 ||
viśvasya janma-sthiti-saṃyamārthe
kṛtāvatārasya padāmbujaṃ te
vrajema sarve śaraṇaṃ yad īśa
smṛtaṃ prayacchaty abhayaṃ sva-puṃsām

O Lord! We all take shelter of lotus feet of you who take forms as avatāras for
creating, maintaining and destroying the universe. We take shelter of those feet
which, remembered by devotees, give them fearlessness.

Those feet, dependent on your devotees (sva-puṃsām), give fearlessness on

being remembered by others

|| 3.5.44 ||
yat sānubandhe ’sati deha-gehe
mamāham ity ūḍha-durāgrahāṇām
puṃsāṃ sudūraṃ vasato ’pi puryāṃ
bhajema tat te bhagavan padābjam

We worship your lotus feet which are hard to attain for men with strong
attachment to body, house and accessories, thinking of me and mine, even
though you dwell in their bodies.
By their nature your feet are close, but very far for others.

|| 3.5.45 ||
tān vai hy asad-vṛttibhir akṣibhir ye
parāhṛtāntar-manasaḥ pareśa
atho na paśyanty urugāya nūnaṃ
ye te padanyāsa-vilāsa-lakṣmyāḥ
O Supreme Lord! O most praiseworthy! Those whose inner minds are stolen far
away by material senses do not see the devotees who have reached success by
the wealth of remembering and glorifying your pastimes.

If they obtain devotees’ mercy they can remember your feet. That mercy is not
available everywhere.
Bhakti Sandarbha 178:

Where there is no visible association and bhakti develops, it must be inferred

that devotee association has occurred in a previous life or indirectly in this life.
However there was no development of bhakti in Nalakūvara or the devatās
though they saw Nārada. The following should be considered. If someone has
committed offense, he will not respect the devotees and will instead see them as
persons with ordinary puṇya. To remove that fault, the devotees through
association must give mercy, thus causing the person to develop a favorable
attitude to the Lord. If a person has no offenses, by association he will see the
devotee as exalted. Though his mind is not attentive to the great devotees, by
association he can develop bhakti. The devatās, speak of offensive persons, in
this verse.

Those who are related to the wealth of beauty at your feet, the devotees, do not
see with eyes of mercy the materialistic people whose inner minds are averse to
the Lord (parahṛtāntar-manasaḥ) because of senses (akṣibhiḥ) and actions of
offense (asad-vṛttibhiḥ). In this verse normal material activities would not
produce aversion to the Lord. Previously they had the mercy of devotees. Other
types of persons, who have not done offensive actions, are given mercy, as
mentioned in SB 3.5.3. If one does not have offenses, but is not inclined to the
Lord, just by association one can develop bhakti.

When mercy of great devotees is freely given to persons who have committed
offenses, they also can concentrate on the Lord. Otherwise they cannot do so.
That is the case of Nalakūvara (who obtained Nārada’s mercy) and the ordinary
devatās.

|| 3.5.46 ||
pānena te deva kathā-sudhāyāḥ
pravṛddha-bhaktyā viśadāśayā ye
vairāgya-sāraṃ pratilabhya bodhaṃ
yathānjasānvīyur akuṇṭha-dhiṣṇyam
O Lord! Those materialists who attain strength and realization of the Lord’s
sweetness by pure bhakti, increased through drinking the nectar of your
pastimes, quickly attain Vaikuṇṭha.

If they hear about you, they eventually attain the highest result. Pure bhakti
means service to the Lord alone without cheating (projjita-kaitava). Akuṇṭah-
dhiṣṇyam means Vaikuṇṭha.
|| 3.5.47 ||
tathāpare cātma-samādhi-yoga-
balena jitvā prakṛtiṃ baliṣṭhām
tvām eva dhīrāḥ puruṣaṃ viśanti
teṣāṃ śramaḥ syān na tu sevayā te

Others, desiring only liberation, conquer strong material energy by mental

concentration and merge with the Lord. They become distressed in order to do
this, whereas by bhakti there is no pain.

The sādhana of those who associate with jnānīs is inferior in practice and result.
Others, who desire only liberation as the final goal, must make great endeavors.
Those who dedicate themselves to serving the Lord, do not make great endeavor
in serving. Always experiencing the bliss of service, they achieve liberation as a
secondary result.

|| 3.5.48 ||
tat te vayaṃ loka-sisṛkṣayādya
tvayānusṛṣṭās tribhir ātmabhiḥ sma
sarve viyuktāḥ sva-vihāra-tantraṃ
na śaknumas tat pratihartave te

O original person! You, desiring to carry out creation of the universe, have
created us with three natures. Because we are disunited we cannot offer to you
the universe, your plaything.
Since you are supreme by being the shelter of everything, we cannot offer you
the universe.
|| 3.5.49 ||
yāvad baliṃ te ’ja harāma kāle
yathā vayaṃ cānnam adāma yatra
yathobhayeṣāṃ ta ime hi lokā
baliṃ haranto ’nnam adanty anūhāḥ
O birthless Lord! We should profusely offer you objects at the appropriate time.
We should eat food. All the living beings should offer to you and us worthy
objects and should eat food without conjecture.
They indicate that the Lord is the necessary object of their service. Food eaten
by the Lord becomes sustenance for the living of the individual

|| 3.5.50 ||
tvaṃ naḥ surāṇām asi sānvayānāṃ
kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ
tvaṃ deva śaktyāṃ guṇa-karma-yonau
retas tv ajāyāṃ kavim ādadhe ’jaḥ

O Lord! For us devatās, who have some power of creation, you are without
change, the original cause, the controller, without beginning. You alone bestow
the mass of jīvas, full of consciousness, to unborn māyā, who is the womb of
guṇas and karma

You place the totality of jīvas (kavim) in prakṛti.

|| 3.5.51 ||
tato vayaṃ mat-pramukhā yad-arthe
babhūvimātman karavāma kiṃ te
tvaṃ naḥ sva-cakṣuḥ paridehi śaktyā
deva kriyārthe yad-anugrahāṇām

O supreme soul! Give us, headed by mahat-tattva, who have arisen for action the
order of what to do. O Lord! Give to us, who need your mercy to act, your
knowledge and power for carrying out your desired action!
Because these devatās of the elements are devotees, previously bodies were
made for them by the Lord. Bodies of others will be created by their prayers.

Chapter Six

|| 3.6.1-2 ||
ṛṣir uvāca
iti tāsāṃ sva-śaktīnāṃ
satīnām asametya saḥ
prasupta-loka-tantrāṇāṃ
niśāmya gatim īśvaraḥ

kāla-sanjnāṃ tadā devīṃ

bibhrac chaktim urukramaḥ
trayoviṃśati tattvānāṃ
gaṇaṃ yugapad āviśat
Maitreya said: Seeing the sleeping state in creating the universe because the
elements were unmixed, the Lord, first by his energy of cohesion, appearing
through time, and then as antaryāmī, entered the twenty-three elements
simultaneously.

Kāla or time means that which mixed everything. It is a special function. Taking
support of the energy defined as time, he entered the twenty-three elements.
Combination of the elements starting with mahat-tattva is numbered twenty-
three. They all follow prakṛti.

|| 3.6.3 ||
so ’nupraviṣṭo bhagavāṃś
ceṣṭārūpeṇa taṃ gaṇam
bhinnaṃ saṃyojayām āsa
suptaṃ karma prabodhayan

The Lord, entering by his time energy and awakening the dormant karmas of the
jīvas, combined the elements together.

The Lord entered with kāla, the subtle cause (cestā-rūpena).

yo ’yaṃ kālas tasya te ’vyakta-bandho
ceṣṭām āhuś ceṣṭate yena viśvam
nimeṣādir vatsarānto mahīyāṃs
taṃ tveśānaṃ kṣema-dhāma prapadye
O inaugurator of the material energy! Time which starts with seconds and ends
with years, which rotate to make the lifetime of Brahmā, and by which the
universe moves, is said to be your movement. I surrender to the Supreme Lord,
the abode of fearlessness and happiness. (SB 1.3.26)
|| 3.6.4 ||
prabuddha-karmā daivena
trayoviṃśatiko gaṇaḥ
prerito ’janayat svābhir
mātrābhir adhipūruṣam

The twenty-three elements, awakening to action by karma, being stimulated by

the Lord, produced the universal form by their portions.
Adhipuruṣam is the material universe.

kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhū-
saṃveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ
kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryā-
vātādhva-roma-vivarasya ca te mahitvam

What am I, a small creature measuring seven spans of my own hand, enclosed in

a potlike universe composed of material nature, the total material energy, false
ego, ether, air, fire, water and earth? And what is your glory, when unlimited
universes pass through the pores of your body just as particles of dust pass
through the openings of a screened window when you create and destroy? (SB
10.14.11)

|| 3.6.6 ||
hiraṇmayaḥ sa puruṣaḥ
sahasra-parivatsarān
āṇḍa-kośa uvāsāpsu
sarva-sattvopabṛṃhitaḥ

This golden universal form, containing all the resting jīvas, remained in the
waters within the universe for a thousand years.

Hiraṇyagarbha is situated within the universe with a golden form. The universe
was previously filled with water.

|| 3.6.7 ||
sa vai viśva-sṛjāṃ garbho
deva-karmātma-śaktimān
vibabhājātmanātmānam
ekadhā daśadhā tridhā
This foetus composed of the elements, endowed with jīva-śakti, prāṇa-śakti and
ātmā-śakti, divided itself up into one, ten and three parts by its own powers.

This form was endowed with śakti of daiva (jīva), śakti of karma (prāṇa) and the
śakti of ātmā.

|| 3.6.9 ||
sādhyātmaḥ sādhidaivaś ca
sādhibhūta iti tridhā
virāṭ prāṇo daśa-vidha
ekadhā hṛdayena ca

The three ātmā-śaktis are the senses, sense devatās and gross organs along with
sense objects. The universal form has ten prāṇa-śaktis and one jīva-śakti with
unbroken consciousness.

The one śakti means the cit-śakti in the form of the jīva belonging to the Lord. It
is one, situated in the heart.

|| 3.6.10 ||
smaran viśva-sṛjām īśo
vijnāpitam adhokṣajaḥ
virājam atapat svena
tejasaiṣāṃ vivṛttaye

The Supreme Lord, Bhagavān, remembering the prayers of the personified

elements, decided to create this universal form by his power so that the elements
could perform their functions.
If the universal form has such powers, why does the Lord have to enter? The
puruṣa, aṃśa of the Lord (adhokṣajaḥ), remembered the prayers of the elements.
By the mercy of the cause, kārya-śakti (effect) manifested. After that the Lord
remembered the prayers, he desired to manifest (atapat) by his power the
universal form.

|| 3.6.16 ||
nirbhinnāny asya carmāṇi
loka-pālo ’nilo ’viśat
prāṇenāṃśena saṃsparśaṃ
yenāsau pratipadyate

When the gross skin (adhibhūta) of the universal form became differentiated, the
presiding deity Vāyu (adhidaiva) along with his portion the subtle sense organ
called skin (adhyātma) entered. By this sense organ of skin, the sense object of
touch (adhibhūta) arose.
Carmāni refers to the gross skin. This is explained in the Second Canto. Prāṇeṇa
refers to the subtle sense organ of skin.

|| 3.6.18 ||
tvacam asya vinirbhinnāṃ
viviśur dhiṣṇyam oṣadhīḥ
aṃśena romabhiḥ kaṇḍūṃ
yair asau pratipadyate

When the gross skin (adhibhūta) of the universal form appeared, the presiding
deities the plants (adhidaiva), along with their portion subtle organ called body
hair (adhyātma) entered. By these body hairs, relief from itching (adhibhūta,
function) appears.

For touch sensation there are two organs. The external organ is the skin, the
subtle sense organ is body hair and the devatā is plants. The external and internal
organ is skin. The subtle sense organ is skin. The devatā is air.

|| 3.6.25 ||
ātmānaṃ cāsya nirbhinnam
abhimāno ’viśat padam
karmaṇāṃśena yenāsau
kartavyaṃ pratipadyate
When the abode of ahankāra in the heart of the universal form became
differentiated, the presiding deity Rudra along with his sense organ of ahankāra
entered. By this ahankāra, identifying oneself became manifest.

The abode of ahankāra, identity of I (ātmānam), became differentiated. Śiva

entered along with the sense organ of material identity (karmanā).

|| 3.6.26 ||
sattvaṃ cāsya vinirbhinnaṃ
mahān dhiṣṇyam upāviśat
cittenāṃśena yenāsau
vijnānaṃ pratipadyate

When the location in the heart of citta became differentiated, the presiding deity
Viṣṇu along with his portion citta entered that place. By citta, consciousness
appeared.
The gross abode of the citta (sattvam) became manifested. By the sense organ of
citta one attains vijnāna generally. This also includes buddhi. Sometimes
however buddhi is mentioned separately as in verse 23.

|| 3.6.27 ||
śīrṣṇo ’sya dyaur dharā padbhyāṃ
khaṃ nābher udapadyata
guṇānāṃ vṛttayo yeṣu
pratīyante surādayaḥ

From the head of the universal form appeared Svarga, from his feet appeared the
earth and from his navel area appeared the Bhuvar region. In these places one
sees devatās and other beings who are transformations of the guṇas.

From the head of the universal form Svarga manifested. The head is its subtle
cause (kāraṇam). Other places are understood in the same way.

|| 3.6.33 ||
padbhyāṃ bhagavato jajne
śuśrūṣā dharma-siddhaye
tasyāṃ jātaḥ purā śūdro
yad-vṛttyā tuṣyate hariḥ
From the feet of the universal form appeared the nature of service for
accomplishing perfection of varṇāśrama and the śūdras. By this service attitude,
the Lord is pleased.

The Lord is satisfied with activities dedicated to himself by all people including
brāhmaṇas (yad vṛttyā). This shows the greatness of that service. By
mentioning sva-dharma, it is accepted that the Lord is satisfied with sva-dharma
only (service according to one’s varṇa).

|| 3.6.34 ||
ete varṇāḥ sva-dharmeṇa
yajanti sva-guruṃ harim
śraddhayātma-viśuddhy-arthaṃ
yaj-jātāḥ saha vṛttibhiḥ

All these varṇas, who appeared along with their occupations from the universal
form, faithfully worship the Lord as their guru by performing their duties for the
purpose of purification.
The sva-dharmas take the form of worshipping the Lord by all the people of the
varṇas who first appeared. That is also special quality of people at that time.
The varṇas manifested from the universal form (yaj jātāḥ), from the śakti of the
Lord. That śakti is non-different from worship of the Lord.

|| 3.6.35 ||
etat kṣattar bhagavato
daiva-karmātma-rūpiṇaḥ
kaḥ śraddadhyād upākartuṃ
yogamāyā-balodayam

O Vidura! Who can hope to describe fully this form which arose from yoga-
māya and whose nature is time and karma?

Yoga-māyā means the śakti for creating the universe.

|| 3.6.36 ||
tathāpi kīrtayāmy anga
yathā-mati yathā-śrutam
kīrtiṃ hareḥ svāṃ sat-kartuṃ
giram anyābhidhāsatīm

O Vidura! I have thus described to you the glories of the Lord as I have heard
from guru and according to my intelligence in order to purify my voice which
speaks other subjects.
I have described the universal form and creation (kīrtim hareḥ) to purify my
voice (giram).
|| 3.6.37 ||
ekānta-lābhaṃ vacaso nu puṃsāṃ
suśloka-mauler guṇa-vādam āhuḥ
śruteś ca vidvadbhir upākṛtāyāṃ
kathā-sudhāyām upasamprayogam

O Vidura! It is said that describing the qualities of the Lord is the highest
attainment for men’s words. It is also said that the highest attainment of
mankind is hearing the sweet topics of the Lord which are described by the
learned.
Describing the qualities of the Lord surpasses the happiness of liberation
(ekānta-lābham).

|| 3.6.38 ||
ātmano ’vasito vatsa
mahimā kavinādinā
saṃvatsara-sahasrānte
dhiyā yoga-vipakkayā

O Vidura! Even Brahmā did not comprehend the powers of the Lord for a
thousand years by mature yoga.

Even Brahmā takes a thousand years, by mature yoga concentration, to

determine the powers (mahimā) of the Lord (ātmanaḥ) to be his acintya-śakti.
|| 3.6.39 ||
ato bhagavato māyā
māyinām api mohinī
yat svayaṃ cātma-vartmātmā
na veda kim utāpare

Thus, the Lord’s māyā bewilders all lower creatures, who are experts at enjoying
māyā. Because the Lord himself does not know his own glories, what can be
said of others?
Because even Brahmā finds the Lord’s power difficult to understand (ataḥ),
others who think the Lord is conceivable, who even bewilder others (māyinām),
become bewildered by the Lord’s māyā. Bhagavatī is sometimes seen instead of
bhagavataḥ. The Lord’s inconceivability is expressed in the rest of the verse.
Because the Lord himself does not know the powers of his svarūpa (ātmā
vartma), persons with great knowledge cannot understand since his powers are
unlimited. Thus all we can do is offer respects.

|| 3.6.40 ||
yato ’prāpya nyavartanta
vācaś ca manasā saha
ahaṃ cānya ime devās
tasmai bhagavate namaḥ

I offer respects to that Supreme Lord whom words, along with mind, the devatās
such as Bṛhaspati, Rudra, and others, could not understand and gave up.
This is explained. Nivartante is another reading of the first line.

Chapter Seven

|| 3.7.1 ||
śrī-śuka uvāca
evaṃ bruvāṇaṃ maitreyaṃ
dvaipāyana-suto budhaḥ
prīṇayann iva bhāratyā
viduraḥ pratyabhāṣata

Śukadeva said: Then intelligent Vidura, the son of Vyāsadeva, pleasing

Maitreya with sweet words after he had finished his explanation, addressed
Maitreya.
The word iva is just a literary ornament.

|| 3.7.2 ||
vidura uvāca
brahman kathaṃ bhagavataś
cin-mātrasyāvikāriṇaḥ
līlayā vāpi yujyeran
nirguṇasya guṇāḥ kriyāḥ

Vidura said: O brāhmaṇa! How is it possible that the Lord, who is spiritual,
without change, and beyond the guṇas, becomes connected with actions and
guṇas?
Paramātma Sandarbha 85:
Thus the supreme Lord creates the universe by his natural māyā-śakti and jīva is
bewildered by it. Eight verses destroy doubt through questions and answers.
O brāhmaṇa! The Lord (bhagavataḥ), endowed with powers in Vaikuṇṭha, has a
svarūpa of consciousness naturally through his svarūpa-śakti (cinmātrasya). He
is untouched by the guṇas (nirguṇasya). He does not undergo transformation
(avikāriṇaḥ) like a material agent, since he is eternally endowed with unlimited
forms having unlimited activities arising from his svarūpa-śakti and does not
attain another condition on performing various actions.

How can the guṇas and actions of creation and destruction touch the Lord?
Since they contradict his nature as a conscious substance, the guṇas and actions
should not contact him. They do not contaminate him since, as the Lord, he
plays by his independent will (līlayā vāpi). The question is asked while
accepting the fact that the Lord is consciousness alone, without guṇas and
without change. The Lord may have a form of consciousness alone. But how
does he accept the guṇas and material actions? That is the question.

|| 3.7.3 ||
krīḍāyām udyamo ’rbhasya
kāmaś cikrīḍiṣānyataḥ
svatas-tṛptasya ca kathaṃ
nivṛttasya sadānyataḥ

Kāma is the impetus for playing seen in children. The impetus for the Lord’s
pastimes should be different. How can the desire for play in the Lord arise from
kāma, since the Lord is self-satisfied? How can it arise otherwise, since nothing
exists except the Lord?

Paramātma Sandarbha 86:

For the Lord who is consciousness alone, lowly guṇas and actions are
impossible. A further doubt is raised: do they contact the Lord even if it is done
as play (līlayā)?
The impetus of children in playing is desire. The Lord’s desire for play should be
different (anyataḥ) in terms of objects and children inspiring the action. The
Lord is satisfied in himself, by the powers of his svarūpa. He is always
detached. How can he desire to play because of jīvas or the universe (anyataḥ)?

|| 3.7.4 ||
asrākṣīd bhagavān viśvaṃ
guṇa-mayyātma-māyayā
tayā saṃsthāpayaty etad
bhūyaḥ pratyapidhāsyati

The Lord creates this universe by māyā composed of the three guṇas, and
maintains it by māyā and destroys it by māyā.
Paramātma Sandarbh 87:

One should not say that the guṇas and its actions do not take place under the
Lord’s supervision. It is well known. The Lord creates the universe by māyā
which is under his shelter and endowed with the three guṇas. He maintains it
(saṃsthāyayati) and again destroys it by reversal (pratyapidhāsyati).

|| 3.7.5 ||
deśataḥ kālato yo ’sāv
avasthātaḥ svato ’nyataḥ
aviluptāvabodhātmā
sa yujyetājayā katham

How can the jīva who knowledge cannot be destroyed by place, time, condition,
nature or other cause become associated with ignorance?

Paramātma Sandarbha 88:

How does the jīva become bewildered by māyā? How does the jīva (asau) whose
knowledge cannot be overcome by place, time, condition or nature become
associated with ignorance (ajayā)? Knowledge cannot be reduced by distance
(place) or defects of a place as is the case of the eye’s ability to see. Knowledge
of the jīva is not destroyed by time, like lightning (which vanishes after a
moment). It is not destroyed by circumstance, like memory. It cannot be
destroyed by itself, like the illusion of silver in the shell. Knowledge cannot be
reduced by other objects such as the pot since ātmā is the shelter of unimpeded
knowledge inherent in its svarūpa.

|| 3.7.6 ||
bhagavān eka evaiṣa
sarva-kṣetreṣv avasthitaḥ
amuṣya durbhagatvaṃ vā
kleśo vā karmabhiḥ kutaḥ
The Lord is situated in all bodies. Why does the jīva then suffer from ignorance
and lose his sense of bliss?
Paramātma Sandarbha 89:
Another contradiction is pointed out. The one Lord, Paramātmā is also situated
in all bodies of all jīvas. Then why should the jīva (amuṣya) lose his inherent
knowledge (durbhagatvam) and suffer from karma? This should not be so. If two
objects are situated in water, why should one be affected by water and not the
other?

||3.7.9||
maitreya uvāca
seyaṃ bhagavato māyā
yan nayena virudhyate
īśvarasya vimuktasya
kārpaṇyam uta bandhanam

Maitreya said: This māyā which cannot be understood by logic, belonging to the
Supreme Lord but not his svarūpa, is the cause of deprivation and ignorance for
the jīva who has the possibility of realizing the form, knowledge and bliss of the
Lord.

Paramātma Sandarbha 90:

Even the jīva cannot be solely cinmātra. Accepting the nature of Bhagavān,
Maitreya explains this. That (sāḥ), by which creation takes place, is the śakti
called māyā, belonging to the Lord (bhagavataḥ) who possesses inconceivable
svarūpa-śakti. This māyā (yat) is contrary to logic (nayena virudhyate): it is
inconceivable. Though the two śaktis are both inconceivable, because the world
is manifested by his māyā-śakti (not himself) and because he is closely related
with his svarūpa-śakti (antaranga), the Lord is not touched by the guṇas of māyā
and its activities of making the universe.
The Lord is not just consciousness alone. There is another meaning by making
different words out of the same statement. It is true that the Lord does not
contact the guṇas or material actions but the bahiranga-śakti called māyā
contacts the guṇas, though he possesses the guṇas. By māyā which obtains
strength by taking shelter of the Lord, karma for actions performed is imposed
on the jīva. It is said ṛte ṛtham yat pratīyeta: by māyā, objects are perceived as
real. (SB 2.9.33)

That māyā is described in the verse. Because of māyā (yat) which takes shelter
of the Lord, the Lord is not made into an unworthy object (na yena). (Māyā does
the work of bewildering the jīva, not the Lord.) One cannot criticize the sun for
movement or various colors produced by its shadow. By this, attributing bad
qualities to the Lord is avoided. Thus the verse is like itthaṃ bhūta-guṇo hari
(SB 1.7.11), praising the nature of the Lord. A special meaning, favorable to the
main meaning, appears based on suggestion of words (śabda-dhvani): yat na
yena virudyate instead of nayena virudhyate. The meaning is “Because of māyā
and his actions in relation to her, the Lord is not made into an impersonal object,
without actions.”

In the Ninth Chapter of Sixth Canto it is said duravabodha iva tavāyam: it seems
difficult to understand your actions in relation to the material world. Then again
with tatra bhavān (SB 6.9.35) the question arises whether the Lord as antaryāmī
is an enjoyer like the jīva in accepting piety and sin. Then in SB 6.9.36 the
conclusion is reached by indicating that the Lord has inconceivable śakti.

Those two conditions seen in you are not a contradiction. What is impossible for
you, who are Bhagavān, full of six qualities, full of unlimited qualities, the
supreme controller, whose glories cannot be understood by the non-devotee, who
are beyond the arguments of stubborn philosophers whose hearts are disturbed
by deliberating on scriptures without touching the truth, through speculation,
conjecture, judgment and false proofs? You are beyond all material qualities,
you are pure spirit, but you screen yourself from view by your yoga-māyā.
Though you possess only one form, nothing is impossible for you. SB 6.9.36

That verse shows that the Lord’s svarūpa-śakti is inconceivable by using various
adjectives to describe his ātmā-māyā. Though he does not have two forms, by
his inconceivable śakti his production of the universe is included in him.

Then the passage says:

sama-viṣama-matīnāṃ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām.

You accept the opinion of those who say that Bhagavān is the Brahman with
material variety (viṣama) though they are actually two aspects of one form
(sama). However, this opinion is like thinking a rope is a snake. (SB 6.9.37)
The meaning is “You appear in this way to people of high and low
consciousness.”
In SB 6.9.34, aśarīra means “without bodily activities”. Aśaraṇa means “without
the shelter of earth etc.” Even in verse 35, though the Lord is inferred to be
neutral, it should be understood that he is an agent. The prominence of his
svarūpa-śakti is shown.

SB 2.9.34, by showing that māyā is like a shadow, indicates that the Lord is
untouched by māyā. This is also understood from the following:
tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ |
māyāṃ vyudasya cic-chaktyā kaivalye sthita ātmani ||

You are the original Lord, the controller, beyond material energy. You are
situated in your spiritual form, being one with your spiritual energy, and separate
from the material energy. (SB 1.7.23)

māyā paraity abhimukhe ca vilajjamānā ||

Māyā, being ashamed, cannot stand before the Lord. SB 2.7.47

Thus, the idea that the Lord acts against the jīva is rejected. Jīva’s relationship
with avidyā results from the Lord’s māyā, which has been shown to be
inconceivable.

By māyā, the jīva (vimuktasya) who has the ability to realize his svarūpa
(īśvarasya), has his knowledge of ātmā covered (kārpaṇyam) and enters the net
of guṇas previously shown (bandhanam). It is said tat-sanga-bhraṃśitaiśvaryam:
the jīva in association with māyā loses all his powers. (SB 6.5.15)

The śrutis also indicate this in their prayers.

sa yad ajayā ajām anuśayīta guṇāṃś ca juṣan

bhajati sarūpatāṃ tad anu mṛtyum apeta-bhagaḥ
tvam uta jahāsi tām ahir iva tvacam ātta-bhago
mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ
The jīva contacts matter by the influence of māyā, takes on similar form due to
upādhis, and enjoys material objects. He thus experiences saṃsāra. You,
however, avoid the material energy in the same way that a snake abandons its
old skin. Glorious in your possession of eight mystic powers, you display
unlimited greatness. (SB 10.87.36)
By saying that the Lord possesses māyā (bhagavataḥ māyā), it is understood that
the Lord is devoid of māyā. Similarly the phrase “māyā of Indra” means “Indra
is in control of illusion.” Previous statements can be understood in the same way.

|| 3.7.10 ||
yad arthena vināmuṣya
puṃsa ātma-viparyayaḥ
pratīyata upadraṣṭuḥ
sva-śiraś chedanādikaḥ
Because of māyā, the jīva’s loss of knowledge and bliss makes its appearance
without cause or purpose. The loss is illusory, just the seer of a dream
experiencing his head being cut off is illusory.

Paramātmā Sandarbha 31:

That the jīva does not actually have misery and bondage but only appears to
have this by the Lord’s māyā is illustrated with an example. Because of māyā
(yat), though it is without purpose in past, present and future (arthena vinā api),
the jīva forgets his identity and thinks he is something else (ātmā-viparyayaḥ).
This is the meaning. In a dream it is perceived by the jīva (upadraṣṭuḥ) that his
head is cut off, which is impossible. His head has not been cut off and no one has
seen this take place. But the Lord’s māyā, accomplishing this, imposes this
display on the jīva. Māyā-matraṃ tu kārtsnyenānabhivyakta-svarūpatvāt: the
cause of dreams is the Lord's māyā because the dreams by nature are not
revealed to everyone. (Brahma-sūtra 3.2.3)

|| 3.7.11 ||
yathā jale candramasaḥ
kampādis tat-kṛto guṇaḥ
dṛśyate ’sann api draṣṭur
ātmano ’nātmano guṇaḥ

The qualities belonging to the subtle body do not belong to the ātmā but appear
to be so, just as the trembling quality in the water imposed on the reflection of
the moon is not trembling of the moon, though it appears to be so.
Paramātmā Sandarbha 92:

Though the jīva is pure, he takes on the quality of upādhis because of the
upādhis. This is illustrated with an example. Just as qualities like quivering of
the reflection of the moon are seen, created by the medium (upādhi) of water,
though the moon in the sky does not quiver, similarly the qualities of the
material upādhis appear on the pure ātmā who becomes the seer--the ātmā in a
covered state (draṣṭuḥ) or the material ahankāra, represented by the reflection,
which identifies the self with the upādhis because of māyā, thinking, “I am that
material upādhi.” The ātmā is pure but he sees himself as a material body by
identification. It is said:

nṛtyato gāyataḥ paśyan yathaivānukaroti tān

evaṃ buddhi-guṇān paśyann anīho ‘py anukāryate
Just as one may imitate persons whom one sees dancing and singing, similarly
the soul, although never the doer of material activities, is thus forced to imitate
the qualities of the intelligence. (SB 11.22.53)

It is also said śuddho vicaṣṭe hy aviśuddha-kartuḥ: the pure jīva becomes

absorbed in the actions of the conditioned soul. (SB 5.11.12) The affix vi in
vicaṣṭe indicates absorption.

Thus the Lord, possessing power, the inconceivable antaranga-śakti in his

svarūpa, is not touched by māyā, even though it is also strong and inconceivable.
But the jīva is touched by māyā. That is the conclusion.
.

|| 3.7.12 ||
sa vai nivṛtti-dharmeṇa
vāsudevānukampayā
bhagavad-bhakti-yogena
tirodhatte śanair iha
This ignorance gradually disappears by bhakti-miśra-jnāna arising from
destruction of impressions in the subtle body, and by bhakti arising from the
mercy of the Lord, coming through devotees.

By bhakti-yoga, which is nature without desire (nivṛtti-dharmeṇa), which is the

Lord’s mercy, that ignorance disappears by degrees (śanaiḥ), according to the
amount of mercy.
|| 3.7.14 ||
aśeṣa-sankleśa-śamaṃ vidhatte
guṇānuvāda-śravaṇaṃ murāreḥ
kiṃ vā punas tac-caraṇāravinda-
parāga-sevā-ratir ātma-labdhā

Hearing and speaking about the qualities of the Lord in sādhana-bhakti produces
destruction of unlimited suffering. How much more can be attained by great
attraction for serving the pollen of the lotus feet of the Lord, appearing by its
self-revealing nature, during the state of bhāva-bhakti!
You have indicated by your first question in verses 2 and 3 the prayers of the
devatās in charge of the elements. The Lord involved in pastimes controlled by
bhakti, instigates creation of the material world. But this is contrary to his nature
and contrary to an incoherent object (inert matter). Verse 5 and 6 are another
question (concerning the jīva). Maitreya answered that question just now.

The meaning of catuḥ-ślokī concerning vijnāna (prema, third catuḥ-ślokī verse),

which remained to be taught is here explained, following the explanation of
second catuḥ-ślokī starting in verse 9, which involves the Lord’s acintya-śakti.
The power of the Lord’s śakti known as bhakti is also indicated since verse 12
teaches the secret including sādhana (sasādhana-rahasyam). The second half of
the present verse uses kaimutya to show the great result of absorption in service
to the Lord’s lotus feet. Not only is suffering destroyed but this bhakti brings the
Lord under control.

|| 3.7.15 ||
vidura uvāca
sanchinnaḥ saṃśayo mahyaṃ
tava sūktāsinā vibho
ubhayatrāpi bhagavan
mano me sampradhāvati

Vidura said: O Lord! All of my doubts have been cut by the sword of your
skillful speech. My mind completely understands both the independent Lord and
the dependent jīva.
Thus Vidura confirms he is satisfied. My mind completely enters into or
understands (sampradhāvati) the lord and the jīva (ubhayatra). Or my mind
understands prema and sādhana-bhakti.

|| 3.7.16 ||
sādhv etad vyāhṛtaṃ vidvann
ātma-māyāyanaṃ hareḥ
ābhāty apārthaṃ nirmūlaṃ
viśva-mūlaṃ na yad bahiḥ

O learned Maitreya! You have accurately explained how the external energy, is
under the shelter of the Supreme Lord. Except for that māyā, the root of the
universe is insubstantial and without roots.
Vidura explains the meaning he has understood, to show how his doubts have
been removed in five verses. You have skillfully explained the acintya actions of
the Lord’s māyā, dependent on the Lord. Except for this, the cause of the
universe is devoid of roots (nirmūlam) and without substance (apārtham). Except
for this, the ignorance of the jīva, the cause of the false identity, does not exist.

|| 3.7.17 ||
yaś ca mūḍhatamo loke
yaś ca buddheḥ paraṃ gataḥ
tāv ubhau sukham edhete
kliśyaty antarito janaḥ

He who is the most foolish in this world and he who has attained the Lord
beyond matter increases their happiness, whereas others just suffer from doubt.

The very foolish person who has no ability to distinguish the essential from the
unessential and the devotee attain happiness in the form of freedom of the
suffering from doubt. Others suffer from doubt.
|| 3.7.19 ||
yat-sevayā bhagavataḥ
kūṭa-sthasya madhu-dviṣaḥ
rati-rāso bhavet tīvraḥ
pādayor vyasanārdanaḥ

By service to the devotees, intense rasa of bhāva-bhakti to the Lord who is fixed
in one form and destroys obstacles for the devotee appears, and destruction of
material suffering then takes place.
How much removal of material perception is necessary? He develops rasa by
serving the devotees and destroys material suffering.
|| 3.7.21 ||
sṛṣṭvāgre mahad-ādīni
sa-vikārāṇy anukramāt
tebhyo virājam uddhṛtya
tam anu prāviśad vibhuḥ

Having first created mahat-tattva and other elements successively and

constructing the universal form from them, the Lord then entered that form.
Joyful by what was accomplished, he asks about the remaining pastimes
previously heard.

|| 3.7.22 ||
yam āhur ādyaṃ puruṣaṃ
sahasrānghry-ūru-bāhukam
yatra viśva ime lokāḥ
sa-vikāśaṃ ta āsate

That Lord is called the first puruṣa, with a thousand feet, thighs and arms, in
which all the planets exist with their extensions.

This refers to the Lord resting on the Kāraṇa or Garbhodaka water.

|| 3.7.23 ||
yasmin daśa-vidhaḥ prāṇaḥ
sendriyārthendriyas tri-vṛt
tvayerito yato varṇās
tad-vibhūtīr vadasva naḥ

In the universal form you described ten life airs, of three kinds, along with sense
objects and senses, and from that form the four varṇas arose. Please speak about
the vibhūtis of the Supreme Lord.
He repeats what Maitreya had explained about the universal form (yasmin).

|| 3.7.24||
yatra putraiś ca pautraiś ca
naptṛbhiḥ saha gotrajaiḥ
prajā vicitrākṛtaya
āsan yābhir idaṃ tatam
Amongst those vibhūtis were the offspring, taking various forms along with their
sons, grandsons, grandsons on the daughter’s side and families, by which the
whole universe became populated.

Naptṛbhiḥ means “by daughers’ sons.”

|| 3.7.28 ||
guṇāvatārair viśvasya
sarga-sthity-apyayāśrayam
sṛjataḥ śrīnivāsasya
vyācakṣvodāra-vikramam

Please describe the exploits of the lord of Lakṣmī, who has created the
authorities for creation, maintenance and destruction of the universe through the
guṇāvatāras.

Please describe the exploits of the Lord who created (sṛjataḥ) the Prajāpatis
(āśraya) who live during creation, maintenance and destruction.

|| 3.7.29 ||
varṇāśrama-vibhāgāṃś ca
rūpa-śīla-svabhāvataḥ
ṛṣīṇāṃ janma-karmāṇi
vedasya ca vikarṣaṇam

Please describe the divisions of varṇa and āśrama according to features,

behaviour, and nature, as well as the birth and activities of the sages and the
divisions of the Vedas.
Varṇāśrama is described in seven verses.

|| 3.7.30 ||
yajnasya ca vitānāni
yogasya ca pathaḥ prabho
naiṣkarmyasya ca sānkhyasya
tantraṃ vā bhagavat-smṛtam
O master! Please give a detailed description of sacrifice, and the path of yoga,
jnāna, and sānkhya as well as Nārada-pancarātra.
Tantra refers to Pancarātra scriptures.
|| 3.7.31 ||
pāṣaṇḍa-patha-vaiṣamyaṃ
pratiloma-niveśanam
jīvasya gatayo yāś ca
yāvatīr guṇa-karmajāḥ
Please describe the trouble caused by the path of the pāṣaṇḍas, the situation of
pratiloma progeny, and the destinations of the jīvas according to qualities and
actions.

Pratiloma-niveśanam means the establishment of mixed castes where the

mother’s caste is higher than the father’s, such as sūtas.

||3.7.37||
tattvānāṃ bhagavaṃs teṣāṃ
katidhā pratisankramaḥ
tatremaṃ ka upāsīran
ka u svid anuśerate

How many types of destruction are there for the various elements? Who remains
serving the Lord during destruction, and who gets merged in the Lord?

During destruction who remains serving? This hints that the associates of the
Lord are eternal. In Kāśī-khaṇḍa it is said:
na cyavante hi mad-bhaktā mahatyāṃ pralayāpadi |
ato’cyuto’khile loke sa ekaḥ sarvago’vyayaḥ ||

My devotees are not destroyed at the time of the final destruction of the
universe. Eternal Acyuta alone pervades the world.

Who remains merged in the Lord (anuśerate)?

|| 3.7.38 ||
puruṣasya ca saṃsthānaṃ
svarūpaṃ vā parasya ca
jnānaṃ ca naigamaṃ yat tad
guru-śiṣya-prayojanam
Please describe knowledge concerning the puruṣa’s form and the knowledge in
the Upaniṣads about the jīva which is necessary for the student to learn from the
guru.

Please describe the form with a thousand heads, belonging to the puruṣa who
glances at prakṛti, and describe knowledge of the devotees (parasya).
|| 3.7.41 ||
sarve vedāś ca yajnāś ca
tapo dānāni cānagha
jīvābhaya-pradānasya
na kurvīran kalām api

O sinless Maitreya! All the Vedas, sacrifices, charity and austerity cannot
compare with a small particle of helping the jīva attain a solution to material
existence.

One should give fearlessness to those fearing saṃsāra as well as those having
general fear.

||3.7.42||
śrī-śuka uvāca
sa ittham āpṛṣṭa-purāṇa-kalpaḥ
kuru-pradhānena muni-pradhānaḥ
pravṛddha-harṣo bhagavat-kathāyāṃ
sancoditas taṃ prahasann ivāha
Śukadeva said: When the best of the Kurus, Vidura, asked Maitreya in this way,
the chief among sages, capable of explaining the Purāṇas, inspired to speak
about the Lord, smiled at Vidura and spoke with great joy.
Maitreya, who was capable of explaining the Purāṇas and had been asked,
spoke.

Chapter Eight
|| 3.8.1 ||
maitreya uvāca
sat-sevanīyo bata pūru-vaṃśo
yal loka-pālo bhagavat-pradhānaḥ
babhūvithehājita-kīrti-mālāṃ
pade pade nūtanayasy abhīkṣṇam
Maitreya said: Oh! The dynasty of the Purus has become worthy of worship by
the devotees, since you, protector of planets, who have made Bhagavān the
object of your worship, have appeared in it. You make the garland of the Lord’s
glories newer at every moment, in every word, in every verse and every chapter.
At the end of the Second Canto it was said, “Hear about the Pādma-kalpa.” In
order to do that, the text then glorified the catuḥ-ślokī by explaining those
verses. Now the description of the Pādma-kalpa begins.

|| 3.8.2 ||
so ’haṃ nṛṇāṃ kṣulla-sukhāya duḥkhaṃ
mahad gatānāṃ viramāya tasya
pravartaye bhāgavataṃ purāṇaṃ
yad āha sākṣād bhagavān ṛṣibhyaḥ

I explain this Bhāgavata Purāṇa, spoke by the Lord to the sages, for removing
the suffering of persons who have fallen into great distress by seeking
insignificant happiness.

This was the Bhāgavatam spoken by Sankarṣaṇa, a special form of the

Bhāgavatam.

|| 3.8.3 ||
āsīnam urvyāṃ bhagavantam ādyaṃ
sankarṣaṇaṃ devam akuṇṭha-sattvam
vivitsavas tattvam ataḥ parasya
kumāra-mukhyā munayo ’nvapṛcchan
One time the sages headed by Sanat-kumāra, being philosophically inquisitive,
with a desire to know the nature of Vāsudeva, asked questions to Sankarṣaṇa
who has indestructible knowledge, who was situated below Pātālaloka.

Four verses describe the situation. Sankarṣaṇa is described in verse 6.

|| 3.8.10 ||
udāplutaṃ viśvam idaṃ tadāsīd
yan nidrayāmīlita-dṛn nyamīlayat
ahīndra-talpe ’dhiśayāna ekaḥ
kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ

The three worlds lay in the water of devastation when Garbhodakaśāyī Viṣṇu,
full of his cit-śakti, with Śeṣa as his bed, enjoying with his svarūpa-śakti and
having given up glancing at māyā, lay with his eyes closed.

He begins the Purāṇa in order to speak about the Lord’s vibhūtis. The three
worlds were filled with water (udāplutam viśvam).
|| 3.8.11 ||
so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ
kālātmikāṃ śaktim udīrayāṇaḥ
uvāsa tasmin salile pade sve
yathānalo dāruṇi ruddha-vīryaḥ

Garbhodakaśāyī Viṣṇu, containing within himself the jīvas with their subtle
bodies, after having discharged his energy of time to destroy the three worlds,
resides in his abode below Pātālaloka within the water, just as fire resides within
wood with its energy concealed.

At that time the jīvas of the three worlds had subtle bodies (bhūta-sūkṣmaḥ),
along with tanmātras, portions of earth, merged in the Lord. This could be called
the total subtle body of the jīvas (samaṣṭi). The Lord discharged his śakti of time
in order to place them within himself. He used his śakti to impede the water
since he slept in the water and he would be seen by the inhabitants of Mahar and
other higher planets. There was water etc. (and thus jīvas with bodies) beyond
the three worlds. The example of fire hidden in wood is appropriate since later it
is said:

tasmād yugānta-śvasanāvaghūrṇa-
jalormi-cakrāt salilād virūḍham
upāśritaḥ kanjam u loka-tattvaṃ
nātmānam addhāvidad ādi-devaḥ

Brahmā, taking shelter of the lotus which spouted from the water filled with
whirlpools churned by the wind of devastation, did not at all understand the
nature of the planets and the living beings. (SB 3.8.17)
|| 3.8.12 ||
catur-yugānāṃ ca sahasram apsu
svapan svayodīritayā sva-śaktyā
kālākhyayāsādita-karma-tantro
lokān apītān dadṛśe sva-dehe
After sleeping within that water for a thousand cycles of four yugas with his
māyā-śakti, while engaged with his awakened cit-śakti, he glanced upon the
entities with subtle bodies who dwelled within his body, having joined jīvas to a
mass of karma by his time energy.

After sleep, the Lord who had joined the jīvas with a mass of karma (asādita-
karma-tantraḥ) glanced at the jīvas.
|| 3.8.13 ||
tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer
antar-gato ’rtho rajasā tanīyān
guṇena kālānugatena viddhaḥ
sūṣyaṃs tadābhidyata nābhi-deśāt

After the Lord’s glance entered the subtle bodies of the jīvas within him, the
elements within him, in subtle state, agitated by the mode of passion, in
obedience to time, took birth and sprouted from his navel.

The elements manifested their actions (sūṣyan) and came out in expanded form
(abhidyata).

|| 3.8.14 ||
sa padma-kośaḥ sahasodatiṣṭhat
kālena karma-pratibodhanena
sva-rociṣā tat salilaṃ viśālaṃ
vidyotayann arka ivātma-yoniḥ

The material elements, in time became a lotus bud, and suddenly rose up above
the waters, impelled by the awakened karmas of the jīvas. Having Viṣṇu as its
source, the lotus lit up the broad expanse of water with effulgence like the sun.

The elements became a lotus. This is different from the lotus in Nārāyaṇa’s navel
since it is made of material elements.

|| 3.8.15 ||
tal loka-padmaṃ sa u eva viṣṇuḥ
prāvīviśat sarva-guṇāvabhāsam
tasmin svayaṃ vedamayo vidhātā
svayambhuvaṃ yaṃ sma vadanti so ’bhūt
O Vidura! Viṣṇu entered that lotus of all the planets, which reveals all the
enjoyable objects for the jīvas. Brahmā, known as self-born, composer of the
Vedas, appeared within that lotus.

This is Garbhodakaśāyī Viṣṇu.

|| 3.8.16 ||
tasyāṃ sa cāmbho-ruha-karṇikāyām
avasthito lokam apaśyamānaḥ
parikraman vyomni vivṛtta-netraś
catvāri lebhe ’nudiśaṃ mukhāni

Brahmā, situated in the center of the lotus, could not see the universe’s planets.
Turning his head around and glancing into space, he attained four heads to see in
the four directions.

Turning around, glancing, sighing, with the desire to see all four directions at
once, he obtained four heads.

|| 3.8.17 ||
tasmād yugānta-śvasanāvaghūrṇa-
jalormi-cakrāt salilād virūḍham
upāśritaḥ kanjam u loka-tattvaṃ
nātmānam addhāvidad ādi-devaḥ

Brahmā, taking shelter of the lotus which spouted from the water filled with
whirlpools churned by the wind of devastation, did not at all understand the
nature of the planets and the living beings.

He took shelter of the lotus which sprouted from the water. While Viṣṇu slept,
the lotus was not covered.

|| 3.8.18 ||
ka eṣa yo ’sāv aham abja-pṛṣṭha
etat kuto vābjam ananyad apsu
asti hy adhastād iha kincanaitad
adhiṣṭhitaṃ yatra satā nu bhāvyam

Who am I, sitting on the lotus? From where did this lotus arise? There is nothing
else except the lotus in the water, but there must be something else below, which
supports this lotus. Being intelligent, I can ascertain this much.

Two verses are taken together.

|| 3.8.21 ||
tato nivṛtto ’pratilabdha-kāmaḥ
sva-dhiṣṇyam āsādya punaḥ sa devaḥ
śanair jita-śvāsa-nivṛtta-citto
nyaṣīdad ārūḍha-samādhi-yogaḥ

Giving up his search, Brahmā, unfulfilled in his desire, then returned to the lotus.
Gradually controlling his breath and mind, he remained seated in complete
concentration by meditation on the Lord.
There must be a cause of all things. Let that be visible to me! With this desire he
concentrated in a general way (ārūḍha-samādhi-yogaḥ). He did not know the
particulars of intense meditation.

|| 3.8.22 ||
kālena so ’jaḥ puruṣāyuṣābhi-
pravṛtta-yogena virūḍha-bodhaḥ
svayaṃ tad antar-hṛdaye ’vabhātam
apaśyatāpaśyata yan na pūrvam

By his practice of meditation on the Lord for a hundred human years he attained
realization of the Lord. He saw the Lord, who manifested himself in his heart,
who could not be seen previously by searching.

He meditated for a hundred human years (puruṣāyuṣā). Maitreya spoke,

considering the present Kali-yuga. Actually, later in the tenth chapter after the
Lord instructs him, it is said that he meditated for a hundred years of the devatās.
(SB 3.10.4) However in the second Canto it mentions that Brahmā meditated for
a thousand devatā years. That was in the Brahma-kalpa or first day of Brahmā’s
life.

|| 3.8.29 ||
parārdhya-keyūra-maṇi-praveka-
paryasta-dordaṇḍa-sahasra-śākham
avyakta-mūlaṃ bhuvanānghripendram
ahīndra-bhogair adhivīta-valśam
As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s
body was decorated with valuable jewels and pearls. As the sandalwood tree
spreads its branches everywhere, the Lord spreads his arms over the universe. As
the tree’s root cannot be seen, the Lord origin cannot be understood. As the
sandalwood tree is the king of trees, the Lord protects the world by his great
power. As a sandalwood tree is covered with many snakes, so the Lord’s
shoulders were touched by the hoods of Ananta.

Avyakta-mūlam means that learned people cannot say where his root is. Since he
is the root of everything, he has no root. Or avyakta refers to Bhagavān, who is
the root. He is the lord of trees--the forms of worlds (bhuvanānghripendram).
|| 3.8.32 ||
tarhy eva tan-nābhi-saraḥ-sarojam
ātmānam ambhaḥ śvasanaṃ viyac ca
dadarśa devo jagato vidhātā
nātaḥ paraṃ loka-visarga-dṛṣṭiḥ

Desiring to create variety in the universe, Brahmā saw nothing except the lotus
coming from the water in Viṣṇu’s navel, himself, and the three elements water,
air and ether.

He did not see anything to assist in the creation (na ataḥ param).

|| 3.7.33 ||
sa karma-bījaṃ rajasoparaktaḥ
prajāḥ sisṛkṣann iyad eva dṛṣṭvā
astaud visargābhimukhas tam īḍyam
avyakta-vartmany abhiveśitātmā

Influenced by rajas and intent on creating, desiring to create the offspring,

Brahmā glanced at the lotus and the elements as the ingredients of creation.
Concentrating his mind on the Lord, he began to praise the Lord, worthy of
worship.

Endowed with rajas, desiring to create progeny, glancing at the lotus, himself,
the water, air and ether (iyat), as causs of creating the worlds, he concentrated on
visarga, became absorbed in the Lord (avyakta-vartmani) and praised the Lord.

Chapter Nine
|| 3.9.1 ||
brahmovāca
jnāto ’si me ’dya sucirān nanu deha-bhājāṃ
na jnāyate bhagavato gatir ity avadyam
nānyat tvad asti bhagavann api tan na śuddhaṃ
māyā-guṇa-vyatikarād yad urur vibhāsi

Brahmā said: Today I have understood you, after meditating for a long time.
Persons with material bodies are worthless, since they do not know the truth
about the Lord. There is nothing to compare with you, O Lord! Everything else
is impure, but appears great because it is a transformation of the guṇas of your
māyā-śakti.
Ignorance of the Lord is a disaster. Persons with bodies do not know the form of
the Lord with his śaktis (gatiḥ). “There appears to be some other goal.” There is
no tattva except you. Or if there is, it is not pure. But you are a pure tattva. The
cause of both is given. By your internal śakti of infinite powers you are pure
even as the form of the universe. What appears to be great is impure because of
the external energy called māyā or pradhāna. Matter manifests from a
transformation of the guṇas of your dravya-śakti. It is not pure.

|| 3.9.2 ||
rūpaṃ yad etad avabodha-rasodayena
śaśvan-nivṛtta-tamasaḥ sad-anugrahāya
ādau gṛhītam avatāra-śataika-bījaṃ
yan-nābhi-padma-bhavanād aham āvirāsam

By your mercy to the devotees, by your cit-śakti, you have shown at the
beginning this form which is eternally devoid of māyā, which is the seed of
countless avatāras, and from whose navel appeared the lotus from which I have
appeared.
Two verses describe the Lord’s form. This form was accepted (gṛhītam) shown
before the guṇa avatāras appeared (adau). It was manifested in front of the
devotees. Verse 3 describes the form as “beyond the universe” (aviśvam). At
creation the form only appears within the universe. It appears by the cit śakti
(avabodha-rasodayena), since it is completely beyond the material guṇas
eternally.
kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhū-
saṃveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ
kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryā-
vātādhva-roma-vivarasya ca te mahitvam

What am I, a small creature measuring seven spans of my own hand, enclosed in

a potlike universe composed of material nature, the total material energy, false
ego, ether, air, fire, water and earth? And what is your glory, when unlimited
universes pass through the pores of your body just as particles of dust pass
through the openings of a screened window when you create and destroy? (SB
10.14.11)
Tamas in the above verse refers to prakṛti. The cit śakti completely destroys any
tamas. Brahmā realizes the Lord to be the seed of hundreds of avatāras. I
appeared from the lotus arising from your navel. Brahmā speaks about the
beginning of creation.

|| 3.9.3 ||
nātaḥ paraṃ parama yad bhavataḥ svarūpam
ānanda-mātram avikalpam aviddha-varcaḥ
paśyāmi viśva-sṛjam ekam aviśvam ātman
bhūtendriyātmakam adas ta upāśrito ’smi

O Supreme Lord! I do not see that you are different from your form as the
Brahman which is without qualities and only bliss. O form of unrestricted light!
I, take shelter of your one form which is spiritual, but which creates this
universe, made of pradhāna, the cause of the elements and senses.

I do not see that full form of yours, Bhagavān but take shelter of an inferior
form. That form is described. It is bliss only (ānanda-mātram). It is said ānanda
brahma: Brahman is bliss. (Taittirīya Upaniṣad) Brahman is the form of
consciousness with no qualities. That is your aṃśa. In your form there are no
actions such as creation (avikalpam), since creation takes place by puruṣa, where
as you are situated indifferent to creation in Vaikuṇṭha as Bhagavān.
kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena vīryam ādhatta vīryavān
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṃśa expansion as the puruṣa, full
of potency, at a certain moment of time, placed the jīvas into māyā which
became agitated by the guṇas. (SB 3.5.36)
viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ

The wise know that the puruṣa consists of three forms of the original Viṣṇu. (
Nārardīya-tantra).
Your power is not contaminated by māyā (aviddha-varcaḥ). He describes the
inferior form. I take shelter of pradhāna (ātmakam) the cause of of the elements
and senses (bhūtendriya).

|| 3.9.4 ||
tad vā idaṃ bhuvana-mangala mangalāya
dhyāne sma no darśitaṃ ta upāsakānām
tasmai namo bhagavate ’nuvidhema tubhyaṃ
yo ’nādṛto naraka-bhāgbhir asat-prasangaiḥ

O lord of auspiciousness for the whole world! This personal form is for the
benefit of the world, and it was shown to me, your worshipper, by meditation.
Therefore I offer respects to that personal form. Let me only serve you, who are
not respected by those who will go to hell, proclaiming that your personal form
is false.

“This form must have material guṇas.” No. This form is only that (tad va idam).
Akrūra says:
anye ca saṃskṛtātmāno vidhinābhihitena te
yajanti tvan-mayās tvāṃ vai bahu-mūrty-eka-mūrtikam
And yet others—those whose intelligence is pure—follow the injunctions of
Vaiṣṇava scriptures promulgated by you. Absorbing their minds in thoughts of
you, they worship you as the one Supreme Lord manifesting in multiple forms.
(SB 10.40.7)
Though the Lord appears in different forms, they are non-different from each
other. And though the forms take shelter of the material realm, they are not
attached to it at all. dhāmnā svena sadā nirasta-kuhakam: the lord’s form is never
influenced by māyā. (SB 1.1.1) But then how can I be seen by you? I see you in
meditation. You show yourself by your will to me because of bhakti,
represented by meditation. What is the cause of showing this particular form? It
depends on the worshippers (upāsakānām). Among the worshippers, Brahmā
had the desire to create the universe. In searching for assistance, and unable to
express proper gratitude, he simply offers respects. Having shown the Lord’s
mercy in spite of his own desires, Brahmā criticizes materialistic people. You
are not respected by people who think by bad logic that your form is made of
ignorance (asat-prasangaiḥ).

|| 3.9.5 ||
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṃ
jighranti karṇa-vivaraiḥ śruti-vāta-nītam
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṃ
nāpaiṣi nātha hṛdayāmburuhāt sva-puṃsām
O master! You do not give up the lotus hearts of your devotees who smell
through their ears the fragrance of your lotus bud feet brought by the wind of the
Vedas, and take your lotus feet as the greatest treasure through prema-bhakti.

Accepting the form of the Lord, the devotees following pure bhakti take your
lotus feet as the highest goal, because you think of them as most valuable. The
word tu indicates that this fact must be highly accepted. You do not desire to
leave (apaiṣi) the lotus of their hearts. This is the highest sādhana. They smell
the fragrance of your lotus feet by the wind of the Vedas.

|| 3.9.6 ||
tāvad bhayaṃ draviṇa-deha-suhṛn-nimittaṃ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṃ
yāvan na te ’nghrim abhayaṃ pravṛṇīta lokaḥ

As much as people do not completely accept your lotus feet which give
fearlessness, they suffer material existence caused by attachment to wealth, body
and friends, lamentation, hankering, defeat, and overpowering greed; or they
have excessive attachment which is the cause of prolonged material existence.

“If they fear for their wealth, will people have attraction to my great sweetness?”
As long as they do not take shelter (pravṛnīta) of your fearless feet with
surrender, they will suffer.
|| 3.9.9 ||
yāvat pṛthaktvam idam ātmana indriyārtha-
māyā-balaṃ bhagavato jana īśa paśyet
tāvan na saṃsṛtir asau pratisankrameta
vyarthāpi duḥkha-nivahaṃ vahatī kriyārthā
As long as people see themselves, possessing the strength of the Lord’s māyā in
the form of sense objects, as independent of the Lord, the jīva’s material
existence, though insubstantial, will not be destroyed. It produces great suffering
and giving results for all actions.
They live their lives thinking they are independent of you. As long as people see
themselves (ātmanaḥ) as independent (pṛthaktvam) of the Lord (bhagavataḥ)
material existence will not be destroyed.

|| 3.9.10 ||
ahny āpṛtārta-karaṇā niśi niḥśayānā
nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ
daivāhatārtha-racanā ṛṣayo ’pi deva
yuṣmat-prasanga-vimukhā iha saṃsaranti

O Lord! The jnānīs, having disturbed senses, engage them during the day, and,
sleeping at night, have their sleep broken by various desires represented in
dreams. They thus obtain objects of enjoyment by karma. They continue to be
reborn in this material world, since they are averse to your association.

Bhakti Sandarbha 110:

Followers of different paths are disregarded. People of this nature, who are
averse to worshipping the Lord, end up in saṃsāra. What to speak of sages who
have perfected their method, if they are averse to things related to you. They also
enter saṃsāra. That is expressed in this verse.

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṃ padaṃ tataḥ
patanty adho ’nādṛta-yuṣmad-anghrayaḥ

O lotus-eyed Lord, although nondevotees who accept severe austerities and

penances to achieve the highest position may think themselves liberated, their
intelligence is impure. They fall down from their position of imagined
superiority because they have no regard for your lotus feet. (SB 10.2.32)

dharmaṃ tu sākṣād bhagavat-praṇītaṃ

na vai vidur ṛṣayo nāpi devāḥ
na siddha-mukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
The great sages, the devatās, the chief Siddhas, the demons and humans, what to
speak of Vidyādharas and Cāraṇas, cannot ascertain dharma established by the
Lord. (SB 6.1.19)
|| 3.9.13 ||
puṃsām ato vividha-karmabhir adhvarādyair
dānena cogra-tapasā paricaryayā ca
ārādhanaṃ bhagavatas tava sat-kriyārtho
dharmo ’rpitaḥ karhicid mriyate na yatra

When men please you, the Lord, by secular actions, by Vedic rites, by charity,
severe austerity, and by service, they obtain the best results of action, because
such acts offered to you never perish.

Worship without desire is supreme. Also karmas and other acts performed
without material desire, which worship you are the best. Pleasing you
(ārādhanam) by these acts makes them successful. Pleasing you always remains
(na mriyate).

|| 3.9.14 ||
śaśvat svarūpa-mahasaiva nipīta-bheda-
mohāya bodha-dhiṣaṇāya namaḥ parasmai
viśvodbhava-sthiti-layeṣu nimitta-līlā-
rāsāya te nama idaṃ cakṛmeśvarāya
I offer respects to the supreme Brahman who destroys ignorance concerning the
jīva in relation to the Lord, by your svarūpa-śakti and is the abode of
intelligence. I offer respects to the Supreme Lord, who enjoys with māyā by his
glance for creating, maintaining and destroying the universe.
You destroy the mistaken ideas the jīvas not being different from you by your
extraordinary nature with your svarūpa-śakti (mahasā). Your extraordinary
qualities distinguish you from the jīvas. You are the abode of intelligence
(bodya-dhiṣaṇāya), unlike the jīva subject to ignorance.

|| 3.9.15 ||
yasyāvatāra-guṇa-karma-viḍambanāni
nāmāni ye ’su-vigame vivaśā gṛṇanti
te ’naika-janma-śamalaṃ sahasaiva hitvā
saṃyānty apāvṛtām ṛtaṃ tam ajaṃ prapadye

I surrender to the Lord without birth, whose names, invested with the powers of
the Lord’s qualities and activities, chanted at the point of death even without
attention, immediately destroy lifetimes of sins and allow men to achieve the
uncovered, true form of the Lord.
“At the point of death” indicates chanting only at that time, by a person of
impure condition. Vivaśa means without intentionally desiring to do so, by some
other cause. Amara-koṣa says that vaśa means desire. The cause of the power is
given: the name has equal power whether it refers to the avatāra or the
description of the Lord’s activities (karma-viḍambanāni), such as Giridhari, lifter
of Govardhana.

The usage ṛtam to mean the Lord’s form of eternity, knowledge and bliss. This
usage is found in the following verse:

ātma-tattva-viśuddhy-arthaṃ yad āha bhagavān ṛtam

brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ

Worshipped by sincere devotion, revealing his true, spiritual form, the Lord
spoke to Brahmā the four essential verses of Bhāgavatam in order to give
knowledge about himself. (SB 2.9.4)

|| 3.9.17 ||
loko vikarma-nirataḥ kuśale pramattaḥ
karmaṇy ayaṃ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṃ
sadyaś chinatty animiṣāya namo ’stu tasmai
People engaged in material work do not heed the auspicious actions of your
worship, found in Pancarātra scriptures made by you, and authorized by you as
the correct form of worship. I offer my respects to the Lord who as powerful
time quickly destroys the aspiration to live for these non-devotees.
The people are absorbed in actions which create rejection of the Lord (vikarma-
nirataḥ). They ignore auspicious acts, worship according to Pancarātra.
pancarātrasya kṛtsnasya vaktā tu bhagavān svayam
The whole of the Pancarātra scriptures was spoken by the Lord himself.
(Mokṣa-dharma)

|| 3.9.19 ||
tiryan-manuṣya-vibudhādiṣu jīva-yoniṣv
ātmecchayātma-kṛta-setu-parīpsayā yaḥ
reme nirasta-viṣayo ’py avaruddha-dehas
tasmai namo bhagavate puruṣottamāya
I offer my respects to the Supreme Lord, who is superior to the puruṣāvatāras,
who, with no desire for material enjoyment, appears in this world in the forms of
animals, men and devatās with a pure spiritual body, and enjoys the offerings of
his devotees, with a desire to fulfill his promise to respond to the devotees.

The Lord has no attachment to material objects available to jīvas (nirasta-

viṣayaḥ). He manifests his form (avaruddha-dehaḥ) with a desire to protect his
devotee.

|| 3.9.20 ||
yo ’vidyayānupahato ’pi daśārdha-vṛttyā
nidrām uvāha jaṭharī-kṛta-loka-yātraḥ
antar-jale ’hi-kaśipu-sparśānukūlāṃ
bhīmormi-mālini janasya sukhaṃ vivṛṇvan

I offer respects to the Lord, uninfluenced by ignorance with its five functions,
who holds all the living beings in his stomach, and who goes to sleep happily
with the comfortable touch of the bed of Śeṣa in the water, amidst a multitude of
waves fearful to all people.

He recognizes the visible pastimes of the Lord when he comes as puruṣa avatāra.
The Lord performs the pastime of sleep, like the happiness of sleep of material
people. The place of sleep is not available to others: it is on the bed of Śeṣa. It
is full of comfort, since it is in the water.

|| 3.9.23 ||
eṣa prapanna-varado ramayātma-śaktyā
yad yat kariṣyati gṛhīta-guṇāvatāraḥ
tasmin sva-vikramam idaṃ sṛjato ’pi ceto
yunjīta karma-śamalaṃ ca yathā vijahyām
When I create this universe endowed with his power, may the Lord, who
benedicts the surrendered souls and manifests attractive qualities when he
appears in this world by his internal energy, engage my mind in his pastimes
which he performs, so that I can avoid the sins involved in creating.

May the Lord who appeared in this world as avatāra, by his svarūpa-śakti
(ramayā), accepting qualities like bhakta-vatsala, engage my mind in his
pastimes, when I create the universe, full of your power (sva-vikramam). I will
be able to create by your śakti alone. Thus my prayer is appropriate.

|| 3.9.24 ||
nābhi-hradād iha sato ’mbhasi yasya puṃso
vijnāna-śaktir aham āsam ananta-śakteḥ
rūpaṃ vicitram idam asya vivṛṇvato me
mā rīriṣīṣṭa nigamasya girāṃ visargaḥ

When, having appeared from the navel lake of Viṣṇu of unlimited power in the
water, I, the presiding deity of buddhi, extend this variegated universe, a form of
the Lord, may I not forget the manifestation of Vedic words!

May the power of the Lord in the form of Vedic sound not be lost to me, who
creates this universe, full of great sin. The power of words is like brahma-tejas,
which is lost by offending an ordinary brāhmaṇa. The verb riṣ means “to
injure.” It is expressed as the intensive form with an imperative meaning, in
reflexive form because of meter.

|| 3.9.30 ||
bhūyas tvaṃ tapa ātiṣṭha
vidyāṃ caiva mad-āśrayām
tābhyām antar-hṛdi brahman
lokān drakṣyasy apāvṛtān

O Brahmā! Concentrate your mind and worship using mantras to take shelter of
me. By these two, within your heart and externally as well, you will see the
planets devoid of water.
You should perform austerities using prāṇāyāma etc.

|| 3.9.33 ||
yadā rahitam ātmānaṃ
bhūtendriya-guṇāśayaiḥ
svarūpeṇa mayopetaṃ
paśyan svārājyam ṛcchati

When a person sees that he, the jīva, is completely free from the reservoir of the
guṇas in the form of the body and senses, and has attained his svarūpa by my
power, he attains the spiritual abode.
When the jīva sees that he is devoid of the body and senses (rahitam ātmānam)
and sees himself endowed with his svarūpa, by me, the shelter of his jīva’-śakti
(mayā), he attains spiritual powers, spiritual form etc. (svārājyam)

|| 3.9.35 ||
ṛṣim ādyaṃ na badhnāti
pāpīyāṃs tvāṃ rajo-guṇaḥ
yan mano mayi nirbaddhaṃ
prajāḥ saṃsṛjato ’pi te

Since your mind will be absorbed in me, though you will create the offspring,
you, a great sage, will not be bound by rajoguṇa.

This was said previously:

etan mataṃ samātiṣṭha parameṇa samādhinā |
bhavān kalpa-vikalpeṣu na vimuhyati karhicit ||

Follow my instructions in detail, with extreme concentration. You will not be

bewildered at any time during your lifetime and its subdivisions. (SB 2.9.37)

Brahmā himself says:

na vai kvacin me manaso mṛṣā gatiḥ |
na bhāratī me ’nga mṛṣopalakṣyate
na me hṛṣīkāṇi patanty asat-pathe
yan me hṛdautkaṇṭhyavatā dhṛto hariḥ ||
O Nārada! My words are never false. The working of the mind is never false.
My senses do not fall onto the wrong path. This is because I hold the Lord in my
heart, filled great zeal. (SB 2.6.34)
Sometimes it is said that Brahmā is not dedicated to the Lord and his mind is not
fixed. That is an appearance. The bewilderment of Brahmā described in the
Tenth Canto is not from the mode of passion, but because of his desire to see the
Lord’s power and the Lord’s desire to show him that power.

ambhojanma-janis tad-antara-gato māyārbhakasyeśitur

draṣṭuṃ manju mahitvam anyad api tad-vatsān ito vatsapān
nītvānyatra kurūdvahāntaradadhāt khe ’vasthito yaḥ purā
dṛṣṭvāghāsura-mokṣaṇaṃ prabhavataḥ prāptaḥ paraṃ vismayam
O Mahārāja Parīkṣit! Brahmā, who was born from Viṣṇu’s lotus navel, who
resides in the sky, and who had become astonished on seeing Kṛṣṇa liberate
Aghāsura, came to Vṛndāvana. Taking the boys and calves to another place in
order to see some other power of the Lord, who was a boy with bewildering
power, Brahmā then disappeared. (SB 10.13.15)

In the Eleventh Canto it is understood from the discussions between Sanaka and
Haṃṣa that Brahmā was given the benediction of knowledge for revealing the
Lord’s glories.

|| 3.9.36 ||
jnāto ’haṃ bhavatā tv adya
durvijneyo ’pi dehinām
yan māṃ tvaṃ manyase ’yuktaṃ
bhūtendriya-guṇātmabhiḥ

Though I cannot be understood by material beings, you have known me today,

because you understand that my form is not made of material elements, material
senses, or material guṇas, nor is it a jīva.
Brahmā in five verses (SB 3.9.1-15) previously showed his knowledge of the
Lord. The Lord says in this verse that Brahmā knows the Lord (jnāto ‘ham).
|| 3.9.38 ||
yac cakarthānga mat-stotraṃ
mat-kathābhyudayānkitam
yad vā tapasi te niṣṭhā
sa eṣa mad-anugrahaḥ

O Brahmā! Whatever praise describing my appearance and activities you have

uttered and whatever steadiness you attained in meditation, all that and what you
will accomplish, is my mercy only.
Your praises manifesting topics about me, in animal or human form, are my
mercy.
|| 3.9.39 ||
prīto ’ham astu bhadraṃ te
lokānāṃ vijayecchayā
yad astauṣīr guṇamayaṃ
nirguṇaṃ mānuvarṇayan

I am pleased that you praised me, recognizing me to be the possessor of spiritual

qualities and to be devoid of material qualities, when you desired to create
successful progeny. Let there be auspiciousness for you!
Some people praise me as having material qualities. Some praise me for not
having those qualities. You praised me for having all spiritual qualities
(guṇamayam) and being devoid of material qualities (nirguṇam).

|| 3.9.41 ||
pūrtena tapasā yajnair
dānair yoga-samādhinā
rāddhaṃ niḥśreyasaṃ puṃsāṃ
mat-prītis tattvavin-matam

The result that men attain by pious acts, austerity, sacrifices, charities, and
concentration in yoga should be pleasing me. This is the opinion of the knowers
of truth.

The Lord just described his pleasure with the devotees. Now he praises the
devotees’ affection for himself. Affection for me (mat-prītiḥ) by indirect or
direct means, is the perfection of intelligence (rāddham), the highest result
(niḥśreyasam) for man since that is the opinion of the wise.

|| 3.9.42 ||
aham ātmātmanāṃ dhātaḥ
preṣṭhaḥ san preyasām api
ato mayi ratiṃ kuryād
dehādir yat-kṛte priyaḥ

O Brahmā! I am the soul in all the living beings. Among all dear things I am the
dearest object to the living beings. For this reason the body and family are dear
to a person. Therefore one should have love for me.

The Lord shows the conclusion. I am the ātmā of the jīvas (ātmanām). I am
dear to them. One should pray for prīti, the form of mercy, for the Lord who is
most dear, without conditions and without limit.

|| 3.9.44||
maitreya uvāca
tasmā evaṃ jagat-sraṣṭre
pradhāna-puruṣeśvaraḥ
vyajyedaṃ svena rūpeṇa
kanja-nābhas tirodadhe

Maitreya said: The Lord of matter and the jīvas, with lotus navel, showing in this
way the universe to be created to Brahmā, then disappeared with his form.

Showing the universe by this form having a lotus in his navel (svena rūpeṇa), the
Lord disappeared.

Chapter Ten

|| 3.10.1 ||
vidura uvāca
antarhite bhagavati
brahmā loka-pitāmahaḥ
prajāḥ sasarja katidhā
daihikīr mānasīr vibhuḥ
Vidura said: O great sage! Please let me know what types of offspring Brahmā,
the grandfather of the planetary inhabitants, created from his own body and mind
after the disappearance of the Lord.

This is connected with verse 3 where Sūta speaks. It is not a repetition of what
Śukadeva said. However when Maitreya and others speak, it is Śukadeva’s
words. A version with Śukadeva uvāca is not accepted generally.

|| 3.10.5 ||
tad vilokyābja-sambhūto
vāyunā yad-adhiṣṭhitaḥ
padmam ambhaś ca tat-kāla-
kṛta-vīryeṇa kampitam

Thereafter Brahmā saw that both the lotus on which he was situated and the
water were trembling because of the powerful wind of devastation.
|| 3.10.6 ||
tapasā hy edhamānena
vidyayā cātma-saṃsthayā
vivṛddha-vijnāna-balo
nyapād vāyuṃ sahāmbhasā

Brahmā, powerful with knowledge from increased meditation and mantra

worship fixed on the Lord, destroyed the wind along with the water.

Two verses are taken together. To the extent that wind and water increased, to
that extent Brahmā destroyed them (nyapāt).

|| 3.10.9 ||
etāvān jīva-lokasya
saṃsthā-bhedaḥ samāhṛtaḥ
dharmasya hy animittasya
vipākaḥ parameṣṭhy asau

The production of the various places suitable for the fourteen types of jīvas was
entrusted to Brahmā because he was mature in mediation and worship without
material desires and could therefore carry out creation.
The creation of Brahmā is described till the fourteen verse. He performed
activities without motive, by his nature, unlike a householder who has some
intention. Creation was entrusted to Brahmā and no other person (asau), since he
had developed to the highest degree (vipākaḥ).
lokānāṃ loka-pālānāṃ mad bhayaṃ kalpa-jīvinām
brahmaṇo ’pi bhayaṃ matto dvi-parārdha-parāyuṣaḥ
All the planetary systems and all of the great devatās who live for one thousand
yuga cycles fear me. Even Brahmā, who possesses the supreme life span of
311,040,000,000,000 years, is afraid of me. (SB 11.10.30)

|| 3.10.11 ||
maitreya uvāca
guṇa-vyatikarākāro
nirviśeṣo ’pratiṣṭhitaḥ
puruṣas tad-upādānam
ātmānaṃ līlayāsṛjat

Maitreya said: Time, whose true nature is known through the interactions of the
guṇas, is without particulars attributes and has no beginning or end. The
Supreme Lord created the universe, which has time as its efficient cause, as a
pastime.
|| 3.10.12 ||
viśvaṃ vai brahma-tan-mātraṃ
saṃsthitaṃ viṣṇu-māyayā
īśvareṇa paricchinnaṃ
kālenāvyakta-mūrtinā

This universe which is firmly established by the māyā of Viṣṇu, whose cause is
the Lord, is divided into various planets and living beings by time, whose form is
invisible, and which is a representative of the Lord’s power.

Time in its active form (ākaraḥ) is known by the transformation of guṇas. Time
is defined by differences in form through examining previous and later changes.
The universe, one with Viṣṇu, by creation śakti of the Lord, becomes
differentiated by time, in the form of the Lord’s power.

|| 3.10.14 ||
sargo nava-vidhas tasya
prākṛto vaikṛtas tu yaḥ
kāla-dravya-guṇair asya
tri-vidhaḥ pratisankramaḥ

There are nine types of creation (six are elemental and three are by Brahmā).
The tenth (the creation of devatās) is a combination of elemental creation and a
creation by Brahmā. There are three kinds of destruction: the destruction at the
end of Brahmā’s life; the destruction at the end of Brahmā’s day; and the
destruction of individual bodies by karma.

As previously stated, the creation (sargaḥ) after pralaya will be exp˙ained.

Prākṛta creation is that by the Lord, and vaikṛta creation is that done by Brahmā.
One creation is by the Lord and by Brahmā.
|| 3.10.15 ||
ādyas tu mahataḥ sargo
guṇa-vaiṣamyam ātmanaḥ
dvitīyas tv ahamo yatra
dravya-jnāna-kriyodayaḥ

The first creation is the creation of the mahat-tattva, or the sum total of the
material ingredients, in which there is disturbance of the guṇas causes by the
Lord. The second is the creation of the false ego, from which the five gross
elements, knowledge sense, sense devatās, mind and the action senses are
generated.

Yatra is also connected with the first statement. The first is the primary creation
of mahat-tattva in which there is the disturbance of the guṇas for the jīva
(ātmanaḥ). Though in the Padma-kalpa there is no creation of mahat tattva etc.,
since they have already been created, this is mentioned for understanding the
very subtle stage.

|| 3.10.16 ||
bhūta-sargas tṛtīyas tu
tan-mātro dravya-śaktimān
caturtha aindriyaḥ sargo
yas tu jnāna-kriyātmakaḥ

The third creation of matter is that of the tan-mātras, which have the power to
produce the gross elements. The fourth creation is that of the knowledge and
action senses.

The tan-mātra is the subtle state of the gross elements. The word tu is for
completion of the meter. This use is stated in Amara-koṣa.

|| 3.10.18 ||
ṣaḍ ime prākṛtāḥ sargā
vaikṛtān api me śṛṇu
rajo-bhājo bhagavato
līleyaṃ hari-medhasaḥ
These six creations arise from the Lord’s māyā-śakti, prakṛti. Now hear about
the secondary creation arising. This is a pastime of Brahmā who possesses the
Lord in his intelligence.

This seventh creation (iyam) is Brahmā’s pastime, but he is only present as a

helper. Or iyam can refer to the creation of tamas (verse 17). This pastime
causes inattention in Brahmā (rajo bhājaḥ). The Lord’s meditation is
independent, but Brahmā’s is faulty.

|| 3.10.19 ||
saptamo mukhya-sargas tu
ṣaḍ-vidhas tasthuṣāṃ ca yaḥ
vanaspaty-oṣadhi-latā-
tvaksārā vīrudho drumāḥ

The seventh creation is creation of immobile living beings, the first entities to be
created by Brahmā. They are of six types: trees without flowers but fruit,
annuals, creepers, bamboos, bushes and trees which have flowers and fruits.

Two verses are taken together.

|| 3.10.21 ||
tiraścām aṣṭamaḥ sargaḥ
so ’ṣṭāviṃśad-vidho mataḥ
avido bhūri-tamaso
ghrāṇa-jnā hṛdy avedinaḥ

The eighth creation is that of entities which distribute their nourishment

horizontally and are of twenty-eight varieties. They have no concept of the
future, are preoccupied only with food, understand their needs by smell, and are
devoid of lengthy deliberation.

Four verses following describe animals of the eighth creation. They represent
other animals as well.

|| 3.10.26 ||
arvāk-srotas tu navamaḥ
kṣattar eka-vidho nṛṇām
rajo ’dhikāḥ karma-parā
duḥkhe ca sukha-māninaḥ
O Vidura! The ninth class consists of the beings in which the food is distributed
downwards. There is only one class--human beings, who have a predominance
of rajas, who are dedicated to work, and who think themselves happy even in
distress.

|| 3.10.27 ||
vaikṛtās traya evaite
deva-sargaś ca sattama
vaikārikas tu yaḥ proktaḥ
kaumāras tūbhayātmakaḥ

These are the three secondary creations made by Brahmā (vaikṛta). In addition,
the creation of the devatās, who, as described previously, were also produced
from ahankāra in sattva-guṇa (and are thus a prākṛta creation). The creation of
Kumāras by Brahmā is said to be both prākṛta and vaikṛta.
The tattva-devatās (in charge of the senses) are called creations of Brahmā
(vaikārikaḥ) but actually are not, since they are part of the prākrṭa creation by the
Lord. The Kumāras were created from Brahmā’s mind. Thus they are
considered part of his creation (though they are the Lord’s āveśa avatāras).

|| 3.10.28-29||
deva-sargaś cāṣṭa-vidho
vibudhāḥ pitaro ’surāḥ
gandharvāpsarasaḥ siddhā
yakṣa-rakṣāṃsi cāraṇāḥ

bhūta-preta-piśācāś ca
vidyādhrāḥ kinnarādayaḥ
daśaite vidurākhyātāḥ
sargās te viśva-sṛk-kṛtāḥ

The creation of devatās has eight divisions: devatās; Pitrās; Asuras; Gandharvas
and Apsaras; Yakṣas and Rāksasas; Siddhas, Cāraṇas and Vidhādhadras; Bhūtas,
Pretas and Piśācas; and Kinnars, Kiṃpuruṣas and others. I have thus described to
you these ten types of creation. The Supreme Lord performed these creations.

Two verses describe the devatās.

Chapter Eleven

|| 3.11.1 ||
maitreya uvāca
caramaḥ sad-viśeṣāṇām
aneko ’saṃyutaḥ sadā
paramāṇuḥ sa vijneyo
nṛṇām aikya-bhramo yataḥ

Maitreya said: The paramāṇu is understood to be the ultimate particle of the

material elements. There are innumerable such particles and they are always
uncombined. Because of their small size, men are mistaken, identifying them
with small particles they can see.
|| 3.11.2 ||
sata eva padārthasya
svarūpāvasthitasya yat
kaivalyaṃ parama-mahān
aviśeṣo nirantaraḥ

The totality of times preading from creation to destruction is called parama-

mahān, with no examination of particular qualities and separate objects.

Time which spreads everywhere from creation to destruction of the material

world (sataḥ padārthasya) without distinctions is called parama-mahān, the
length of two parārdhas (Brahmā’s lifespan). Later it is said:

kālo ’yaṃ dvi-parārdhākhyo nimeṣa upacaryate

avyākṛtasyānantasya hy anāder jagad-ātmanaḥ

The span of two parardhas, the life time of Brahmā, is represented by a moment
of time for the Supreme Lord who is beyond change, without end or beginning,
and the cause of the universe. (SB 3.11.38)

|| 3.11.4 ||
sa kālaḥ paramāṇur vai
yo bhunkte paramāṇutām
sato ’viśeṣa-bhug yas tu
sa kālaḥ paramo mahān
The time expended for the sun to go distance of one paramāṇu is called a
paramāṇu of time and the time expended from one dissolution to the next is
called parama-mahān time.
Time is described. The time for the sun to travel the distance of a paramāṇu is
according to the motion in the middle path of zodiac. The time for the sun to
traverse the whole zodiac is a paramāṇu, a year. It is later said:
yaḥ sṛjya-śaktim urudhocchvasayan sva-śaktyā
puṃso ’bhramāya divi dhāvati bhūta-bhedaḥ
kālākhyayā guṇamayaṃ kratubhir vitanvaṃs
tasmai baliṃ harata vatsara-pancakāya

The sun, made out of particular material elements, moves in the sky, displaying
with force the ability of plants to germinate through his energy of time, and
producing material results by means of ritual actions according to proper
calculation of time, in order to dispel illusion of men. O performers of dharma!
You should make offerings to the sun for promoting the five types of year. (SB
3.11.15)

Or time which speaks (bhuṇkte) in a most subtle state (paramānutām) is called

paramāṇu.

|| 3.11.5 ||
aṇur dvau paramāṇū syāt
trasareṇus trayaḥ smṛtaḥ
jālārka-raśmy avagataḥ
kham evānupatann agāt

Two paramāṇus make an aṇu. Three aṇus make a trasareṇu. The trasareṇu is
perceived by the eye, since if follow the air currents in the rays of the sun
entering through a lattice.

The objects and time duration are taken as one, as the example and the object of
the example are taken as one.

|| 3.11.8 ||
laghūni vai samāmnātā
daśa panca ca nāḍikā
te dve muhūrtaḥ praharaḥ
ṣaḍ yāmaḥ sapta vā nṛṇām
Fifteen laghus make one nādīkā. Two nāḍikās make one muhūrta. Six or seven
nāḍikās make a prahara or yāma for humans.
Six or seven nāḍikās make a prahara. The word vā indicates the alternatives at
different tmes.

|| 3.11.13||
graharkṣa-tārā-cakra-sthaḥ
paramāṇv-ādinā jagat
saṃvatsarāvasānena
paryety animiṣo vibhuḥ

The sun, a portion of the Supreme Lord in the form of time, situated in the
zodiac belt among the planets, twenty-seven constellations and other
constellations, travels in a circle through the universe with measurements of time
from the paramāṇu to the full year.

This describes the motion of the sun only and not to the largest time scale, since
the year of the sun is unsuitable for the greatest periods of time.

|| 3.11.16 ||
vidura uvāca
pitṛ-deva-manuṣyāṇām
āyuḥ param idaṃ smṛtam
pareṣāṃ gatim ācakṣva
ye syuḥ kalpād bahir vidaḥ

Vidura said: You have described the maximum lifespan of a hundred years of
the Pitrṣ, devatās and humans. Please describe the lifespan of others who, being
wise, exist beyond the kalpa of Brahmā.
The lifespans of Pītṛs and others is according to the time calculations previously
mentioned.
It is a hundred years for the human. In describing the counting of time for
humans, Pitṛs and devatās, it was mentioned that a hundred years was the
lifespan of the human. (verse 12) The devatās last for a manvantara. Thus their
lives are much longer. Brahmā, Sanaka and others last beyond the day of
Brahmā.

|| 3.11.18 ||
maitreya uvāca
kṛtaṃ tretā dvāparaṃ ca
kaliś ceti catur-yugam
divyair dvādaśabhir varṣaiḥ
sāvadhānaṃ nirūpitam

Maitreya said: The four yugas of Satya, Tretā, Dvāparā and Kali are described
as twelve thousand years of the devatās, including the sandhyā portions.
360 human years equals one devatā year. 12000 devatā years makes four yugas
(4320000 years). That is the duration of four yugas: satyaṃ (1728000), tretā
(1296000), dvāpara (864000) and kaliḥ (432000). Two thousand yugas make
Brahmā’s day and night. For humans that is 8640000000 (4320000 x 2 x 1000)

|| 3.11.24 ||
svaṃ svaṃ kālaṃ manur bhunkte
sādhikāṃ hy eka-saptatim

Each Manvantara extends for a little over seventy-one yugas.

A Manu rules for a little more than seventy-one yuga cycles. This is a little over
852,000 devatā years or 306,720,000 human years. This is confirmed in the
Viṣṇu Purāṇa. This is a half verse.

|| 3.11.25 ||
manvantareṣu manavas
tad-vaṃśyā ṛṣayaḥ surāḥ
bhavanti caiva yugapat
sureśāś cānu ye ca tān

In the Manvantara, the Manus, the seven sages, the devatās, Indra and even the
Gandharvas appear simultaneously with Manu, and the descendants of Manus
appear gradually.
Yugapat means they appear along with each Manu.
|| 3.11.31 ||
tāvat tri-bhuvanaṃ sadyaḥ
kalpāntaidhita-sindhavaḥ
plāvayanty utkaṭāṭopa-
caṇḍa-vāteritormayaḥ
The oceans, swelling with water at the end of Brahmā’s day, violently disturbed
with waves blown by strong winds, immediately cover the three worlds
(including Svarga).

The oceans are disturbed by waves agitated by a great multitude of strong winds.
|| 3.11.34 ||
yad ardham āyuṣas tasya
parārdham abhidhīyate
pūrvaḥ parārdho ’pakrānto
hy aparo ’dya pravartate

A half of Brahmā’s life is called a parardha. The first parārdha has passed and
the second parārdha has begun at present.

The second parārdha has begun at present.

|| 3.11.38 ||
kālo ’yaṃ dvi-parārdhākhyo
nimeṣa upacaryate
avyākṛtasyānantasya
hy anāder jagad-ātmanaḥ
The span of two parārdhas, the life time of Brahmā, is represented by a moment
of time for the Supreme Lord who is beyond change, without end or beginning,
and the cause of the universe.

The day of Garbhodakaśāyī is calculated in terms of Brahmā’s days. At the end

of Brahmā’s day Viṣṇu enters yoga-nidrā. However, the time calculation of
Mahā-viṣṇu is different. Brahmā’s life is Mahā-viṣṇū’s waking hours.

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ |
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṃ tam ahaṃ bhajāmi ||

I worship the Supreme Lord Govinda whose first expansion is Mahā-viṣṇu, who
determines the appearance and disappearance of the rulers within the universe
(even Kṣirodakaśāyī-viṣṇu) by his exhalation and inhalation of breath. (Brahma-
sāmḥitā 48)
|| 3.11.39 ||
kālo ’yaṃ paramāṇv-ādir
dvi-parārdhānta īśvaraḥ
naiveśituṃ prabhur bhūmna
īśvaro dhāma-māninām

Time is the controller, from the duration of a paramāṇu to Brahmā’s complete

life of two parārdhas. But time cannot control the Supreme Lord. Time controls
even the inhabitants of Satyaloka.

Dhāma-mānināṃ means those who think they are controllers of Satyaloka and
other planets.

|| 3.11.39 ||
kālo ’yaṃ paramāṇv-ādir
dvi-parārdhānta īśvaraḥ
naiveśituṃ prabhur bhūmna
īśvaro dhāma-māninām

Time is the controller, from the duration of a paramāṇu to Brahmā’s complete

life of two parārdhas. But time cannot control the Supreme Lord. Time controls
even the inhabitants of Satyaloka.

|| 3.11.40-41 ||
vikāraiḥ sahito yuktair
viśeṣādibhir āvṛtaḥ
āṇḍakośo bahir ayaṃ
pancāśat-koṭi-vistṛtaḥ

daśottarādhikair yatra
praviṣṭaḥ paramāṇuvat
lakṣyate ’ntar-gatāś cānye
koṭiśo hy aṇḍa-rāśayaḥ

Within the pore hole of Mahā-viṣṇu, the universe composed of sixteen

transformations and eight elements, measuring 500,000,000 yojanas, covered by
seven layers of elements which are ten times thicker than the previous layer,
appears like a paramāṇu. Millions of other universes also, within the Lord’s
pores, appear small as well.
Two verses are taken together. The transformations (vikāraiḥ) of prakṛti are
eleven senses, five gross elements, five sense objects, ahankāra, and mahat-
tattva. They are called transformations of prakṛti, since they are all considered
prakṛti through their various actions.

mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta

ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ pūruṣaḥ
Mūla-prakṛti is unchanged. Transformations of prakrṭi are seven (mahat-tattva,
ahankāra and five tan-mātras), which further transform into sixteen (five gross
elements and eleven senses). Prakrṭi remains separate and puruṣa do not
transform. Sānkhya-kārikā by Īśvara-kṛṣṇa

Other universes (anye) also have the same coverings as described.

|| 3.11.42 ||
tad āhur akṣaraṃ brahma
sarva-kāraṇa-kāraṇam
viṣṇor dhāma paraṃ sākṣāt
puruṣasya mahātmanaḥ

That source of Mahā-viṣṇu, the supreme soul, the puruṣa, is said to be the
indestructible Svayam Bhagavān Kṛṣṇa, cause of the puruṣa avatāras.

As described, the great puruṣa is not influenced by time. He cannot be described

by words (akṣaram) since he appears and disappears as a pastime. However, the
highest form, Svayam Bhagavān can be described since his manifestation is
eternal. Thus he is described (tad āhuḥ). The supreme aṃśi (param dhāma) of
Mahā-viṣṇu (mahātmanaḥ) is said to be eternally manifested (akṣaram), full
Bhagavān (brahman) since he is the cause of all the puruṣas who are causes
(sarvan-kāraṇa-kāraṇam).

Chapter Twelve

|| 3.12.3 ||
dṛṣṭvā pāpīyasīṃ sṛṣṭiṃ
nātmānaṃ bahv amanyata
bhagavad-dhyāna-pūtena
manasānyāṃ tato ’sṛjat

Seeing the sinful nature of this creation, Brahmā was not satisfied with himself.
He again carried out creation by a mind purified with meditation on the Lord.
|| 3.12.4 ||
sanakaṃ ca sanandaṃ ca
sanātanam athātmabhūḥ
sanat-kumāraṃ ca munīn
niṣkriyān ūrdhva-retasaḥ

Brahmā created Sanaka, Sanātana, Sananda, and Sanatkumāra, who were free of
material actions and strict in brahmacarya.

Two verses are taken together. He made manifest what was already created
during Brahma-kalpa when he created the three worlds.

|| 3.12.5 ||
tān babhāṣe svabhūḥ putrān
prajāḥ sṛjata putrakāḥ
tan naicchan mokṣa-dharmāṇo
vāsudeva-parāyaṇāḥ

Brahmā said to his sons, “Create progeny.” Being devoted to the Supreme Lord
and intent on liberation, they did not agree to do so.
They were unwilling to create progeny because they were intent on liberation
(mokṣa-dharmāṇah). “One sees desire for liberation among the Prajāpatis also.”
They were surrendered to Vāsudeva:
devarṣi-bhūtāpta-nṛṇāṃ pitčṇāṃ
na kinkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ
gato mukundaṃ parihṛtya kartam
O King! One who has given up all varṇāśrama duties and has taken full shelter
of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or
servant of the devatās, great sages, ordinary living beings, relatives or Pitṛs. (SB
11.5.41)

|| 3.12.28 ||
vācaṃ duhitaraṃ tanvīṃ
svayambhūr haratīṃ manaḥ
akāmāṃ cakame kṣattaḥ
sa-kāma iti naḥ śrutam

O Vidura! We have heard that lusty Brahmā desired his attractive and delicate
limbed daughter Vak, who had no desire for him.
This attraction for Vak has a terrible meaning for those interested in the Vedas. It
is an example for heavily chastising those opposed to the Vedas, when they
disrespect the Vedas by having such propensities.

|| 3.12.39 ||
itihāsa-purāṇāni
pancamaṃ vedam īśvaraḥ
sarvebhya eva vaktrebhyaḥ
sasṛje sarva-darśanaḥ

Brahmā, who has faces in all directions, created the fifth Veda composed of the
Purāṇas and Itihāsas from all of his mouths.

Two verses are taken together. The Itihāsas and other works were described in
the First Canto.

. || 3.12.42 ||
sāvitraṃ prājāpatyaṃ ca
brāhmaṃ cātha bṛhat tathā
vārtā sancaya-śālīna-
śiloncha iti vai gṛhe

The four types of brahmacarya –sāvitra, prājāpatya, brāhmana and bṛhat arose
from Brahmā’s four mouths. The four occupations of the householder—vārtā,
sancaya, śālīna and śiloncha arose from his four mouths.
The four types of brahmacarya are listed. The four types of household are in a
dvandva compound, like the compound ūkālo’j-jrasva-dīrgha-pluta (Pāṇinī
1.2.27).

|| 3.12.48 ||
śabda-brahmātmanas tasya
vyaktāvyaktātmanaḥ paraḥ
brahmāvabhāti vitato
nānā-śakty-upabṛṃhitaḥ

The Supreme Lord filled with various śaktis, makes his appearance as the object
of worship of Brahmā, who is non-different from the Vedas, which is audible
sound as vaikhari and inaudible as oṃ.
The complete Brahman (paraḥ brahma) manifested as the worshipable object of
Brahmā who is the Vedas (śabda-brahma), composed of audible sound or vaikarī
and inaudible sound or praṇava, since he is one with the Vedic conclusion. The
reason is given: the Lord is spread everywhere by his nature and possesses
various śaktis.

Chapter Thirteen

|| 3.13.1 ||
śrī-śuka uvāca
niśamya vācaṃ vadato
muneḥ puṇyatamāṃ nṛpa
bhūyaḥ papraccha kauravyo
vāsudeva-kathādṛtaḥ
Śuka said: O King! Vidura, attentive to topics of Kṛṣṇa, hearing the virtuous
words of Maitreya again inquired.

Āḍrtaḥ means respectful. This follows from the rule arśa adibhyo’ c. (Pāṇini
5.2.127)

|| 3.13.5 ||
śrī-śuka uvāca
iti bruvāṇaṃ viduraṃ vinītaṃ
sahasra-śīrṣṇaś caraṇopadhānam
prahṛṣṭa-romā bhagavat-kathāyāṃ
praṇīyamāno munir abhyacaṣṭa

Śuka said: Maitreya, his hairs standing on end, inspired by Vidura, began to
speak topics of the Lord to humble Vidura, who had acted as the pillow for the
feet of the Lord, and who had just spoken.
Vidura acted as a pillow for the feet of Kṛṣṇa, those excellent form has a
thousand of heads. In Mahābhārata it is related that he ate in Vidura’s house.
Pāṇini gives the rule śīrṣaṃś chandas.

|| 3.13.8 ||
tad vidhehi namas tubhyaṃ
karmasv īḍyātma-śaktiṣu
yat kṛtveha yaśo viṣvag
amutra ca bhaved gatiḥ

O worshipable lord! We offer respects to you! Please instruct us how we can

please you by performing actions according to our abilities, which after being
performed, will give us fame in this life and a superior destination in the next
life.

Prescribe activities which, being performed, will give me fame in this life.

|| 3.13.10 ||
etāvaty ātmajair vīra
kāryā hy apacitir gurau
śaktyāpramattair gṛhyeta
sādaraṃ gata-matsaraiḥ
O courageous son! Service to the guru according to one’s capacity should be
done with devotion by sons like you, who are very diligent and free from envy.

Matsara means hating another person’s auspiciousness. The disciples should be

united in fulfilling the guru’s orders.

|| 3.13.13 ||
yeṣāṃ na tuṣṭo bhagavān
yajna-lingo janārdanaḥ
teṣāṃ śramo hy apārthāya
yad ātmā nādṛtaḥ svayam
The efforts of those who do not satisfy the Lord are all useless labor since they
have no respect even for their own souls.
Their efforts are useless since they do not respect themselves. If one respects
Paramātmā, then there will respect for the ātmā.

|| 3.13.15 ||
yad okaḥ sarva-bhūtānāṃ
mahī magnā mahāmbhasi
asyā uddharaṇe yatno
deva devyā vidhīyatām
O Lord! Since the dwelling places of all living entities, the earth, has sunk in the
great water, you should make an effort to raise the earth up.

Like the story told in Padma Purāṇa about Brahmā, this is the story from the
Śveta-varāha kalpa. This takes place during Svāyambhuva’s period. There will
be a story of Varāha with the killing of Hiraṇyakṣa during Cākṣuṣa Manvantara
later. At that time Varāha was black (verse 33). Mahāmbhasi means the
Garbhodaka ocean.

|| 3.13.17 ||
sṛjato me kṣitir vārbhiḥ
plāvyamānā rasāṃ gatā
athātra kim anuṣṭheyam
asmābhiḥ sarga-yojitaiḥ
yasyāhaṃ hṛdayād āsaṃ
sa īśo vidadhātu me

While I created the living beings, the earth sunk in the Garbhodaka Ocean.
Though I have been engaged to create, what should I do now? May the Lord
from whose desire I arose perform this task!

The earth has sunken until there is some opportunity to rescue it. It had fallen
because of weak points in the earth. From his decision (yasya hṛdayāt) I have
come into being.

|| 3.13.18 ||
ity abhidhyāyato nāsā-
vivarāt sahasānagha
varāha-toko niragād
anguṣṭha-parimāṇakaḥ

O sinless one! While Brahmā was thinking in this way, suddenly from his nose a
small pig appeared, the size of a thumb.

This was not the normal way of producing a son since this is not the condition
for a normal birth. Śrīdhara Svāmī has said that the boar was the size of the tip of
the thumb, as is mentioned in the next verse.

|| 3.13.22 ||
dṛṣṭo ’nguṣṭha-śiro-mātraḥ
kṣaṇād gaṇḍa-śilā-samaḥ
api svid bhagavān eṣa
yajno me khedayan manaḥ

Appearing first the size of the tip of my thumb, he has quickly become the size
of a huge boulder. Perhaps he is the Supreme Lord Yajna, who is disturbing my
mind with doubts.

The Lord agitated his mind with doubts (khedayan) by the appearance of this
remarkable form.

|| 3.13.23 ||
iti mīmāṃsatas tasya
brahmaṇaḥ saha sūnubhiḥ
bhagavān yajna-puruṣo
jagarjāgendra-sannibhaḥ
While Brahmā deliberated in this way with his sons, the Lord, master of
sacrifices, large as huge mountain, roared.
Taking his permission the boar roared. He was like a big mountain (agendra-
sannibhaḥ).

|| 3.13.24 ||
brahmāṇaṃ harṣayām āsa
haris tāṃś ca dvijottamān
sva-garjitena kakubhaḥ
pratisvanayatā vibhuḥ
The Lord gave joy to Brahmā and the sages by his roaring, which echoed in all
directions.
He gave joy by his remarkable (sva) roaring (garjitena).
|| 3.13.25 ||
niśamya te ghargharitaṃ sva-kheda-
kṣayiṣṇu māyāmaya-sūkarasya
janas-tapaḥ-satya-nivāsinas te
tribhiḥ pavitrair munayo ’gṛṇan sma

When Brahmā and others heard the grunting of the merciful boar who destroyed
their lamentation, they began praising the boar. Then the famous sages of
Janaloka, Tapaloka and Brahmaloka such as Bhṛgu began praising the boar with
verses from the three Vedas.

The boar was made of mercy (māyā-maya-sūkarasya).

|| 3.13.27 ||
utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ
saṭā vidhunvan khara-romaśa-tvak
khurāhatābhraḥ sita-daṃṣṭra īkṣā-
jyotir babhāse bhagavān mahīdhraḥ

The tough boar, with tail raised, moved in the sky. Having skin with rough
bristles, he shook his hairs, and dispersed the clouds with his hooves. With
white tusks and a glance like the sun and moon, he appeared like a mountain.
He had skin with rough (khara) bristles.

|| 3.13.28 ||
ghrāṇena pṛthvyāḥ padavīṃ vijighran
kroḍāpadeśaḥ svayam adhvarāngaḥ
karāla-daṃṣṭro ’py akarāla-dṛgbhyām
udvīkṣya viprān gṛṇato ’viśat kam
Smelling out the earth with his nose, the Lord who is the Vedas personified, in
the form of a boar with sharp tusks, glanced around with gentle eyes at the sages
praising him, and entered the water.

He played the role of a material boar (kroḍāpadeśaḥ). But actually he had a

spiritual form of a boar (adhvarāngaḥ). His nature as a boar is shown. Though to
others he had a ferocious appearance, to the devotees he was most gentle.
|| 3.13.31-32 ||
sva-daṃṣṭrayoddhṛtya mahīṃ nimagnāṃ
sa utthitaḥ saṃruruce rasāyāḥ
tatrāpi daityaṃ gadayāpatantaṃ
sunābha-sandīpita-tīvra-manyuḥ

jaghāna rundhānam asahya-vikramaṃ

sa līlayebhaṃ mṛgarāḍ ivāmbhasi
tad-rakta-pankānkita-gaṇḍa-tuṇḍo
yathā gajendro jagatīṃ vibhindan
He appeared splendid as he raised up the sunken earth from the water using his
tusks. With intense anger, enflamed by his cakra, in the water he killed
Hiraṇyakṣa, of intolerable strength, who was approaching with a club and
wandering about to obstruct him. Varāha killed him, just as a lion playfully kills
an elephant. Varāha appeared like Gajendra who had a red trunk and cheeks
when he dug up the reddish earth.

It is said in Viṣṇu-dharmottara:

pātāla-mūleśvara-bhoga-saṃhatau
vinasya pādau pṛthivīn ca vibhrataḥ
yasyopamānaḥ na babhūva so ’cyuto
mamāstu māngalya-vivṛddhaye hariḥ

May the Lord, to whom there is no equal, who held the earth, placing it in his
hooves, which destroyed the happiness of the ruler at the bottom of Pātāla,
increase my auspiciousness!
It will be said salile sva-khurākrānta: he placed the earth on the water which had
been attacked by his hooves. (SB 3.13.46)
Tatrāpi means he killed the demon in the great expanse of water. Api expresses
astonishment. The inundation was similar both times. Actually this description
is from the earth being inundated in Cākṣuṣa Manvantara. In the inundation of
the earth during Svāyambhuva’s reign, the inhabitants of Jana, Tapa and Satya-
loka praise the Lord for protecting the places of Maharloka since the places of
the inhabitants of the three worlds were not present. During the conquest by
Hiraṇyākṣa during the inundation in Cākṣuṣa Manvantara, the situation of the
created beings remains as before.

The word api can also indicate that the killing of Hiraṇyākṣa can happen
sometimes during Varāha’s appearance. The example of the lion killing the
elephant is just to understand the prowess involved.
|| 3.13.34 ||
ṛṣaya ūcuḥ
jitaṃ jitaṃ te ’jita yajna-bhāvana
trayīṃ tanuṃ svāṃ paridhunvate namaḥ
yad-roma-garteṣu nililyur addhayas
tasmai namaḥ kāraṇa-sūkarāya te

The sages said: O unconquerable Lord! O source of sacrifice! We offer respects

to the boar who shakes his body made of the three Vedas, in whose hair pores the
oceans merge. We offer respects to you, who have the form of a boar, the source
of the universe.

We offer respects to the boar who is the supreme Brahman (kāraṇam-sūkarāya).

|| 3.13.35 ||
rūpaṃ tavaitan nanu duṣkṛtātmanāṃ
durdarśanaṃ deva yad adhvarātmakam
chandāṃsi yasya tvaci barhi romasv
ājyaṃ dṛśi tv anghriṣu cātur-hotram

O Lord! The sinful cannot see your form as sacrifice, from whose skin arose the
verses, from whose hair holes arose kuśa grass, from whose eyes arose ghee, and
from whose feet arose the four hotras.

Four verses describe how the Lord gives rise to all the ingredients of sacrifice.

|| 3.13.41 ||
trayīmayaṃ rūpam idaṃ ca saukaraṃ
bhū-maṇḍalenātha datā dhṛtena te
cakāsti śṛngoḍha-ghanena bhūyasā
kulācalendrasya yathaiva vibhramaḥ
Your form of a boar, personifying the Vedas, appears beautiful with the earth
held by your tusks, just as a huge mountain appears beautiful with a huge cloud
held on its peak.

The earth in Varāha’s tusks was beautiful like the king of mountains with a cloud
on its peak.
|| 3.13.45 ||
sa vai bata bhraṣṭa-matis tavaiṣate
yaḥ karmaṇāṃ pāram apāra-karmaṇaḥ
yad-yogamāyā-guṇa-yoga-mohitaṃ
viśvaṃ samastaṃ bhagavan vidhehi śam

He who thinks that your actions are limited, though your actions are unlimited, is
the greatest fool, since you bewilder the whole universe with your yogamāyā and
material māyā. O Lord! Bestow good fortune on us, so that we can know you as
much as possible.

He who thinks he knows (eṣate) the limits of activities of you, the unlimited, is
foolish. Eṣ belongs to the bhū class of verbs and means “to go or approach.”
Thus in this verse it means to know or regard. It means “he desires to know”
though it is impossible for him.

|| 3.13.47 ||
sa itthaṃ bhagavān urvīṃ
viṣvaksenaḥ prajāpatiḥ
rasāyā līlayonnītām
apsu nyasya yayau hariḥ

The Lord, Viṣvakesena, the lord of the living beings, having placed upon the
water the earth which he had lifted from the water, then departed for his own
abode.
The Lord departed for his abode.

|| 3.13.48 ||
ya evam etāṃ hari-medhaso hareḥ
kathāṃ subhadrāṃ kathanīya-māyinaḥ
śṛṇvīta bhaktyā śravayeta vośatīṃ
janārdano ’syāśu hṛdi prasīdati
The Lord, whose intelligence destroys the material suffering of the people and
who possesses praiseworthy mercy, is easily pleased in his mind with that person
who hears and lets others hear this auspicious, pleasing story of the Lord.

He is determined to destroy the suffering of people (hari-medhasaḥ), endowed

with mercy worthy of praise (kathanīya-māyinaḥ). His praiseworthy nature is
described: he is pleased with anyone who hears these pastimes concerning
Hiraṇyākṣa (evam).
|| 3.13.49 ||
tasmin prasanne sakalāśiṣāṃ prabhau
kiṃ durlabhaṃ tābhir alaṃ lavātmabhiḥ
ananya-dṛṣṭyā bhajatāṃ guhāśayaḥ
svayaṃ vidhatte sva-gatiṃ paraḥ parām

When the Lord is satisfied, no blessing is unobtainable. But what is the use of
these insignificant material benedictions? The Lord dwelling in the heart of the
devotee personally arranges his supreme abode for the devotees who worship
him without material motivations.

Though the Lord bestows all results, the highest result of his mercy is described.
Sva-gatim means realization of his spiritual form.

|| 3.13.50 ||
ko nāma loke puruṣārtha-sāravit
purā-kathānāṃ bhagavat-kathā-sudhām
āpīya karṇānjalibhir bhavāpahām
aho virajyeta vinā naretaram
Using his ears as hands to take the nectar, knowing the essence of all human
goals to be bhakti, having drunk the sweet stories of the Lord among all the past
narrations, which destroy material existence, what person would then reject
them? Only an animal would reject them!
The Lord’s topics, like streams of nectar, cannot be given up. This is stated in the
negative: who except an animal would reject them?

Chapter Fourteen
|| 3.14.2 ||
vidura uvāca
tenaiva tu muni-śreṣṭha
hariṇā yajna-mūrtinā
ādi-daityo hiraṇyākṣo
hata ity anuśuśruma

Vidura said: O best of the sages! We have heard that Hiranyāksa, the original
demon, was killed by Varāha, the form of sacrifice.
Hiraṇyākṣa was killed by Varāha (tena eva), appearing in Cākṣuṣa Manvantara
and who, in Svāyambhuva Manvantara, lifted the earth.

|| 3.14.3 ||
tasya coddharataḥ kṣauṇīṃ
sva-daṃṣṭrāgreṇa līlayā
daitya-rājasya ca brahman
kasmād dhetor abhūn mṛdhaḥ

O brāhmaṇa! What was the reason for a battle between the king of the demons
and Varāha, who easily lifted the earth using his tusks?

The word ca means again.

|| 3.14.6 ||
yayottānapadaḥ putro
muninā gītayārbhakaḥ
mṛtyoḥ kṛtvaiva mūrdhny anghrim
āruroha hareḥ padam
By hearing Nārada recite this story of the Lord when he was young, Dhruva, the
son of Uttānapada, placing his foot upon death’s head, ascended to the abode of
the Lord.

By the power of hearing this story (yayā), even when he was a child, Dhruva, as
if placing his feet on the head of death when he was giving up his body,
ascended to the Lord’s abode. He was actually of kaiśora age when he heard the
story from Nārada, when he gained the kingdom. He had to be of proper age to
rule. He also gave birth to children at that time.
|| 3.14.8-9 ||
ditir dākṣāyaṇī kṣattar
mārīcaṃ kaśyapaṃ patim
apatya-kāmā cakame
sandhyāyāṃ hṛc-chayārditā

iṣṭvāgni-jihvaṃ payasā
puruṣaṃ yajuṣāṃ patim
nimlocaty arka āsīnam
agny-agāre samāhitam

O Vidura! Diti, the daughter of Dakṣa, with a desire for a child and afflicted with
lust, approached her husband Kaśyapa, son of Marīci, while he was seated in the
sacrificial arena, , as the sun was setting in the evening, while he was in trance,
after having worshipped the supreme lord of sacrifice whose tongue is the fire by
offering rice cooked in milk.

Two verses are taken together.

|| 3.14.14 ||
sa viditvātmajānāṃ no
bhāvaṃ santāna-bhāvanaḥ
trayodaśādadāt tāsāṃ
yās te śīlam anuvratāḥ

Understanding the desires of his daughters, thinking of the welfare of his

offspring, among his daughters he gave thirteen daughters to you. We are
similar in nature to you.

He gave thirteen of them to you (te), who had qualities like yours (te).

|| 3.14.18 ||
sarvāśramān upādāya
svāśrameṇa kalatravān
vyasanārṇavam atyeti
jala-yānair yathārṇavam
The person possessing a wife, supporting the other āśramas, surpasses the
dangerous ocean of material life by being situated in that household life, just as a
person crosses the ocean by a boat.

The gṛhastha āśrama gives rise to vanapraṣṭha. In this sense it supports all
āśramas (by charity).
|| 3.14.25 ||
śmaśāna-cakrānila-dhūli-dhūmra-
vikīrṇa-vidyota-jaṭā-kalāpaḥ
bhasmāvaguṇṭhāmala-rukma-deho
devas tribhiḥ paśyati devaras te
Śiva has shining matted locks scattered by whirlwinds full of dust and smoke
from the crematorium. He has a spotless, golden body covered with ashes. He
sees with three eyes. He is your brother-in-law.

|| 3.14.26 ||
na yasya loke sva-janaḥ paro vā
nātyādṛto nota kaścid vigarhyaḥ
vayaṃ vratair yac-caraṇāpaviddhām
āśāsmahe ’jāṃ bata bhukta-bhogām

He has no relative nor does he reject anyone. He does not worship or condemn
anyone. Performing vows to fulfill our desires, we aspire for his food remnants,
filled with his power, which are rejected by his feet.

“Why are things related to the crematorium attractive to him? If he is attracted

to it, then he should be attracted to our bad conduct. If you say he is a brother-in-
law, how can he be the object of respect in that condition?” It will be a fault to
disrespect him, since he is a greatly elevated person, unattached, and gives all
wealth to us. We accept remnants rejected by his feet. To instruct people, he
takes one of Śiva’s pastimes to prove his point.

|| 3.14.28 ||
hasanti yasyācaritaṃ hi durbhagāḥ
svātman-ratasyāviduṣaḥ samīhitam
yair vastra-mālyābharaṇānulepanaiḥ
śva-bhojanaṃ svātmatayopalālitam

Those who are unfortunate and do not know the intention of Śiva,laugh at him,
though he is meditating on himself. They pamper their bodies, fit to be eaten by
dogs, with cloth, garlands, ornaments and cosmetics, thinking those bodies to be
the self.

Seeing Śiva’s miserable body while absorbed in meditation, by which he desires

(samīhitam) to teach them, they laugh.

|| 3.14.29 ||
brahmādayo yat-kṛta-setu-pālā
yat-kāraṇaṃ viśvam idaṃ ca māyā
ājnā-karī yasya piśāca-caryā
aho vibhūmnaś caritaṃ viḍambanam

Even Brahmā and others observe the rules created by him. He is the cause of this
universe, and māyā is dependent on him, following his order. His conduct as a
ghost is surprising. This great lord is only appearing to be like a ghost.
As a guṇāvatāra, he is considered non-different from the supreme Lord. That
view is taken in this verse. His conduct is a pretense (viḍambanam) to teach
detachment by imitating one’s future state of the body.

|| 3.14.38-39 ||
kaśyapa uvāca
aprāyatyād ātmanas te
doṣān mauhūrtikād uta
man-nideśāticāreṇa
devānāṃ cātihelanāt

bhaviṣyatas tavābhadrāv
abhadre jāṭharādhamau
lokān sa-pālāṃs trīṃś caṇḍi
muhur ākrandayiṣyataḥ

Kaśyapa said: O unfortunate woman! Because of the impurity of your mind, the
fault of the time, disregard for my instructions, and disregard for Śiva, two
inauspicious, low sons will be born to you. O passionate woman! They will
constantly afflict the three worlds and the devatāṣ in charge.

Two verses are taken together. The fault of time was the twilight.
|| 3.14.40-41 ||
prāṇināṃ hanyamānānāṃ
dīnānām akṛtāgasām
strīṇāṃ nigṛhyamāṇānāṃ
kopiteṣu mahātmasu
tadā viśveśvaraḥ kruddho
bhagavāl loka-bhāvanaḥ
haniṣyaty avatīryāsau
yathādrīn śataparva-dhṛk

When the sinless, powerless living entities are killed by these sons, when women
are imprisoned by them, and when the great souls become angry, the Supreme
Lord of the universe, promoting the world’s welfare, will appear in this world
and kill him just as Indra strikes a mountain with his thunderbolt.
Two verses are taken together. When they afflict the people, then living beings
will be killed, women will be imprisoned, and sages will become angry because
of this.

|| 3.14.43 ||
na brahma-daṇḍa-dagdhasya
na bhūta-bhayadasya ca
nārakāś cānugṛhṇanti
yāṃ yāṃ yonim asau gataḥ

The inhabitants of hell, and those around him when he takes another birth, do not
show favor to the person who has been punished by the curse of a brāhmaṇa,
who have given fear to other living beings.

Even the inhabitants of hell do not come close (na anugṛhṇanti) to such people.

|| 3.14.44-45 ||
kaśyapa uvāca
kṛta-śokānutāpena
sadyaḥ pratyavamarśanāt
bhagavaty uru-mānāc ca
bhave mayy api cādarāt
putrasyaiva ca putrāṇāṃ
bhavitaikaḥ satāṃ mataḥ
gāsyanti yad-yaśaḥ śuddhaṃ
bhagavad-yaśasā samam
Kaśyapa said: Because you have lament for your offense, because you regret it,
because you greatly respect the Lord, and because you respect Śiva and me, one
of the sons of your son will be considered among the saintly. The devotees will
glorify his pure fame which will be equal to that of the Lord.

The verses are taken together.

|| 3.14.46 ||
yogair hemeva durvarṇaṃ
bhāvayiṣyanti sādhavaḥ
nirvairādibhir ātmānaṃ
yac-chīlam anuvartitum
Just as inferior gold is purified by heating, the devotees will purify themselves
by showing lack of animosity to attain qualities like Prahlāda.

The result of glorifying Prahlāda is shown. Devotees will purify themselves to

attain similar (anuvartitum) qualities.

|| 3.14.47 ||
yat-prasādād idaṃ viśvaṃ
prasīdati yad-ātmakam
sa sva-dṛg bhagavān yasya
toṣyate ’nanyayā dṛśā

Because of the mercy of the soul of the universe towards Prahlāda, the whole
universe is pleased with him. The Lord, who sees only his devotees with
affection, is satisfied with the devotee whose intelligence is directed only to the
Lord.

The Lord is satisifed with the devotee who always sees only the Lord (ananyayā
dṛśā).

|| 3.14.48 ||
sa vai mahā-bhāgavato mahātmā
mahānubhāvo mahatāṃ mahiṣṭhaḥ
pravṛddha-bhaktyā hy anubhāvitāśaye
niveśya vaikuṇṭham imaṃ vihāsyati

Being a great devotee, with great determination, the best among those on the
level of prema, he will enter Vaikuṇṭha with a mind full of realization by intense
bhakti, and give up this material world.
His great devotion is described. This continues till the end of verse 50.

|| 3.14.51 ||
maitreya uvāca
śrutvā bhāgavataṃ pautram
amodata ditir bhṛśam
putrayoś ca vadhaṃ kṛṣṇād
viditvāsīn mahā-manāḥ
Maitreya said: Hearing about her grandson devotee, Diti became greatly
pleased. She was satisfied, knowing that her sons would be killed by the Lord.

She became profound in consciousness (mahā-manāḥ). She lamented because

hers sons would hate the Lord and be killed by him. She was happy with
Prahlāda. The two emotions created conflict.

Chapter Fifteen

|| 3.15.1||
maitreya uvāca
prājāpatyaṃ tu tat tejaḥ
para-tejo-hanaṃ ditiḥ
dadhāra varṣāṇi śataṃ
śankamānā surārdanāt
Maitreya said: Diti, fearing that her sons would afflict the devatās, held within
her womb for a hundred years Kaśyapa’s sons, who would destroy the power of
the devatās.

She held her sons in her womb since she was worried that Viṣṇu, harasser of
demons, would kill them. Tejo hanam is poetic license for tejo-ghnam. The rules
is amanuṣya-karttṛke ca. (Pāṇini 3.2.53)
|| 3.15.2||
loke tenāhatāloke
loka-pālā hataujasaḥ
nyavedayan viśva-sṛje
dhvānta-vyatikaraṃ diśā
When the light of the planets became dim because of holding those children in
her womb, the devatās, who had lost their powers, asked Brahmā about the
darkness spreading in all directions.

Dhvānta-vyaitkarama means the continuous darkness.

|| 3.15.3||
devā ūcuḥ
tama etad vibho vettha
saṃvignā yad vayaṃ bhṛśam
na hy avyaktaṃ bhagavataḥ
kālenāspṛṣṭa-vartmanaḥ

The devatās said: You know about this darkness which worries us greatly, since
you have all knowledge which is not destroyed by time.

Sometimes the devatās praise Brahman as non-different from the supreme Lord
as in these verses.

|| 3.15.4||
deva-deva jagad-dhātar
lokanātha-śikhāmaṇe
pareṣām apareṣāṃ tvaṃ
bhūtānām asi bhāva-vit

O lord of lords! O maintainer of the universe! O crest jewel of the devatās!

O crest jewel among devatās such as Indra! You know the condition of all living
beings high and lower.
Puṇyāraṇya has lokapāla instead of lokanātha.

|| 3.15.5||
namo vijnāna-vīryāya
māyayedam upeyuṣe
gṛhīta-guṇa-bhedāya
namas te ’vyakta-yonaye
We offer respects to you, who have power of knowledge, who have accepted a
body by your māyā. We offer respects to you the source of prakṛti.
They praise him as non-different from the Lord.
|| 3.15.6-7||
ye tvānanyena bhāvena
bhāvayanty ātma-bhāvanam
ātmani prota-bhuvanaṃ
paraṃ sad-asad-ātmakam

teṣāṃ supakva-yogānāṃ
jita-śvāsendriyātmanām
labdha-yuṣmat-prasādānāṃ
na kutaścit parābhavaḥ
Persons mature in their practice, controlling breath, senses and mind, attaining
your mercy, those who meditate with exclusive devotion upon you, the supreme
lord, the source of all beings, who hold all the planets together within you and
contain all the devas and demons, are not defeated at any time.

Two verses are taken together. By pure bhakti they attain your mercy and by
mature bhakti they conquer breathing etc.

|| 3.15.10||
eṣa deva diter garbha
ojaḥ kāśyapam arpitam
diśas timirayan sarvā
vardhate ’gnir ivaidhasi

The embryo in Diti, created from the semen of Kaśyapa, is increasingly

darkening all directions, just as fire increases with fuel.
I ask about that embryo. I know that the embryo produced darkness. Instead
edhasi (by fuel) sometimes edhate is seen.
|| 3.15.11||
maitreya uvāca
sa prahasya mahā-bāho
bhagavān śabda-gocaraḥ
pratyācaṣṭātma-bhūr devān
prīṇan rucirayā girā
Maitreya said: O mighty armed Vidura! Powerful Brahmā, the object of the
devatās’ praises, smiling, replied to the devatās, pleasing them with sweet words.
Smiling, like an elder in front of small children, he spoke. Brahmā is usually not
available, but he heard the devatās’ words (śabda-gocaraḥ). This shows his
greatness.
|| 3.15.14||
vasanti yatra puruṣāḥ
sarve vaikuṇṭha-mūrtayaḥ
ye ’nimitta-nimittena
dharmeṇārādhayan harim

In that place all men reside with forms like the Lord and they worship the Lord
with unmotivated service.

Those whose forms are eternally blissful (vaikuṇṭha-mūrtayaḥ) reside there.

They worship the Lord, by bhagavad-dharma, without desire for results, and
whose result is Bhagavān(animitta-nimittena).

yat sankulaṃ hari-padānati-mātra-dṛṣṭair

vaidūrya-mārakata-hema-mayair vimānaiḥ
yeṣāṃ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ
kṛṣṇātmanāṃ na raja ādadhur utsmayādyaiḥ

Vaikuṇṭha is filled with airplanes made of gold, vaidūrya and emeralds, obtained
solely by worship of the Lord’s lotus feet. It is filled with devotees absorbed in
the Lord who cannot be disturbed by the smiles, glances and words of the most
beautiful women with broad hips and smiling faces. (SB 3.15.20)

yan na vrajanty agha-bhido racanānuvādāc

chṛṇvanti ye ’nya-viṣayāḥ kukathā mati-ghnīḥ
yās tu śrutā hata-bhagair nṛbhir ātta-sārās
tāṃs tān kṣipanty aśaraṇeṣu tamaḥsu hanta

Those who hear topics other than the glorification of Kṛṣṇa, unworthy topics
which destroy intelligence, cannot enter Vaikuṇṭha. Topic heard by those
unfortunate persons, taking away their good fortune, throw them into hell with
no shelter. (SB 3.15.23)

|| 3.15.15||
yatra cādyaḥ pumān āste
bhagavān śabda-gocaraḥ
sattvaṃ viṣṭabhya virajaṃ
svānāṃ no mṛḍayan vṛṣaḥ

There, the Supreme Lord, the original person, who showers the highest bliss,
who is attainable by the Vedas, who supports sattva-guna, gives pleasure to us,
his devotees.
The Lord assists (viṣṭabhya) sattva-guṇa by proximity. He showers all bliss
(vṛṣaḥ).

|| 3.15.16||
yatra naiḥśreyasaṃ nāma
vanaṃ kāma-dughair drumaiḥ
sarvartu-śrībhir vibhrājat
kaivalyam iva mūrtimat

In that place, a forest named Niḥśreyasa shines with trees, which are bliss
incarnate, fulfilling all desires, bearing flowers and fruits of all seasons.

The forest produces the very form of the happiness of pure bhakti (kaivalyam)
since it is full of all wealth.

|| 3.15.17||
vaimānikāḥ sa-lalanāś caritāni śaśvad
gāyanti yatra śamala-kṣapaṇāni bhartuḥ
antar-jale ’nuvikasan-madhu-mādhavīnāṃ
gandhena khaṇḍita-dhiyo ’py anilaṃ kṣipantaḥ

Alighting from the planes and entering the water, the devotees constantly sing
the glories of the lord which are devoid of all faults, while criticizing the wind,
since it distracts their minds with its perfume of mādhavī blossoms filled with
honey.

The details are described. The coolness as well as the beauty is hinted at by their
entering the water. Since their minds, distracted by strong memories of the Lord,
by the similar fragrance of the flowers, since they are his vibhūti, experience the
highest bliss and bewilderment, they criticize the wind, carrying the fragrance.

|| 3.15.18||
pārāvatānyabhṛta-sārasa-cakravāka-
dātyūha-haṃsa-śuka-tittiri-barhiṇāṃ yaḥ
kolāhalo viramate ’cira-mātram uccair
bhṛngādhipe hari-kathām iva gāyamāne

The clamor of the doves, cuckoos, cranes, cakravākas, gallinules, swans, parrots,
partridges and peacocks immediately ceases when the king of bees loudly hums,
with resemblance to glorification of the Lord.
Dātyūhas are a type of duck. They cry out “kva-kva” during the rain. When the
king of bees, qualified for the forest garland, the chief bee, hums, to the birds it
is a like topics of the Lord, with syllables and words, which his associates sing,
since he is dear to the Lord like Garuḍa.

|| 3.15.19||
mandāra-kunda-kurabotpala-campakārṇa-
punnāga-nāga-bakulāmbuja-pārijātāḥ
gandhe ’rcite tulasikābharaṇena tasyā
yasmiṃs tapaḥ sumanaso bahu mānayanti

In the forests of Vaikuṇṭha, on smelling the scent of tulasī used in the garlands of
the Lord, the mandāra, kunda, kuraba, water lily, campaka, arṇa, punnāga,
nāgakeśara, baluka, lotus and pārijāta trees, being of pure mind, give great
respect to tulasī for her performance of austerity to achieve that position.

There, even the plants have consciousness. They praise the Lord’s affectionate
parakīya mood. Arṇa is a type of flower. Sumanasa is the presiding deity of the
plants.

|| 3.15.20||
yat sankulaṃ hari-padānati-mātra-dṛṣṭair
vaidūrya-mārakata-hema-mayair vimānaiḥ
yeṣāṃ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ
kṛṣṇātmanāṃ na raja ādadhur utsmayādyaiḥ
Vaikuṇṭha is filled with airplanes made of gold, vaidūrya and emeralds, obtained
solely by worship of the Lord’s lotus feet. It is filled with devotees absorbed in
the Lord who cannot be disturbed by the smiles, glances and words of the most
beautiful women with broad hips and smiling faces.
That Vaikuṇṭha (yat) is filled with airplanes made of emerald and other jewels.
The beautiful women cannot disturb the devotees fixed on the Lord. They act as
uddīpanas for their bhakti since they are also the highest devotees.
|| 3.15.21||
śrī rūpiṇī kvaṇayatī caraṇāravindaṃ
līlāmbujena hari-sadmani mukta-doṣā
saṃlakṣyate sphaṭika-kuḍya upeta-hemni
sammārjatīva yad-anugrahaṇe ’nya-yatnaḥ
Laksmī, beauty personified, whose feet jingle with ankle bells, holding a lotus in
her hand, appears to be sweeping the palace of the Lord made of crystal and
emeralds inlaid with gold, but she is without fault. Others make great effort to
attain her mercy.

She is eternally free of fault. eṣa ātmāpahata-pāpmā: the Lord is free of all
material faults. (Chāndogya Upaniṣad). She is sometimes seen to be the sweeper
rather than the consort of the Lord, since she considers her devotion to be
extremely meager. At Kurukṣetra, Kālindī says:

tapaś carantīm ājnāya sva-pāda-sparśanāśayā

sakhyopetyāgrahīt pāṇiṃ yo ’haṃ tad-gṛha-mārjanī

Śrī Kālindī said: The Lord knew I was performing severe austerities and
penances with the hope of one day touching his lotus feet. So he came to me in
the company of his friend and took my hand in marriage. Now I am engaged as a
sweeper in his palace. (SB 10.83.11)

The lotus represents other objects in her hand also.

|| 3.15.22||
vāpīṣu vidruma-taṭāsv amalāmṛtāpsu
preṣyānvitā nija-vane tulasībhir īśam
abhyarcatī svalakam unnasam īkṣya vaktram
uccheṣitaṃ bhagavatety amatānga yac-chrīḥ

Before worshipping the Lord with tulasī leaves, surrounded by servants, she
gazes at her face with beautiful locks and raised nose, reflected in the water of a
pond filled with pure, sweet water whose banks are made of coral. She
considers that this face has been kissed by the Lord.

Since her husband is the highest deva, he is to be worshipped for attaining

auspiciousness. By meditation the Lord appears, and by seeing her reflection, it
appears that she is being kissed, by combining with his form. Or she
remembers, what was previously experienced. It is the remnants of enjoyment
(uccheṣitam).

|| 3.15.23||
yan na vrajanty agha-bhido racanānuvādāc
chṛṇvanti ye ’nya-viṣayāḥ kukathā mati-ghnīḥ
yās tu śrutā hata-bhagair nṛbhir ātta-sārās
tāṃs tān kṣipanty aśaraṇeṣu tamaḥsu hanta
Those who hear topics other than the glorification of Kṛṣṇa, unworthy topics
which destroy intelligence, cannot enter Vaikuṇṭha. Topic heard by those
unfortunate persons, taking away their good fortune, throw them into hell with
no shelter.

Kṛṣṇa was the killer of Agha (agha-bhidaḥ). Just by his touch, Agha was
purified of his sins. Those who reject talks concerning him, and hear other
materialistic topics which throw them to the hole of saṃsāra, which is like hell,
do not go to Vaikuṇtḥa. The material topics take away discrimination (ātta-
sārāḥ).

|| 3.15.24||
ye ’bhyarthitām api ca no nṛ-gatiṃ prapannā
jnānaṃ ca tattva-viṣayaṃ saha-dharmaṃ yatra
nārādhanaṃ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te

Those who have taken human birth, desired even by the devatās, in which
knowledge and dharma are present, are completely bewildered by the Lord’s
extensive māyā if they do not perform worship of the Lord.

Bhakti Sandarbha 108:

Persons of human birth, qualified with dharma, including worship of the Lord
and knowledge of truth up to knowledge of the Lord (jnānaṃ tattva-viṣayam),
who, even having these attributes, do not (na vitaranti) worship the Lord, which
is the root of all dharmas and all knowledge, are bewildered by māyā.
bile batorukrama-vikramān ye
na śṛṇvataḥ karṇa-puṭe narasya |
jihvāsatī dārdurikeva sūta
na copagāyaty urugāya-gāthāḥ ||

Sūta! How lamentable! The ears of a person who has not heard the glories of the
Lord are like snake holes. The tongue which does not chant the glories of the
Lord is as offensive as a frog’s tongue. (SB 2.3.20)
prāpyāpi durlabhataraṃ mānuṣyaṃ vibudhepsitam |
yair āśrito na govindas tair ātmā vancitaś ciram ||
aśīti-caturaś caiva lakṣāṃs tān jīva-jātiṣu |
bhramadbhiḥ puruṣaiḥ prāpya mānuṣyaṃ janma-paryayāt ||
tad apy aphalatāṃ jātaṃ teṣām ātmābhimāninām |
varākānām anāśritya govinda-caraṇa-dvayam ||

Persons who have attained rare human life desired by the devatās but who do not
take shelter of Govinda have cheated themselves. Attaining human life after
wandering in eight hundred and forty thousand species, if a foolish person,
thinking his body to be his self, does not take shelter of Govinda’s feet, his birth
is useless. (Brahma-vaivarta Purāṇa)

Those who have taken human birth where knowledge of the Lord and all
dharmas have appeared become bewildered if they do not worship the Lord. This
excludes humans who live like animals.

|| 3.15.25||
yac ca vrajanty animiṣām ṛṣabhānuvṛttyā
dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ
bhartur mithaḥ suyaśasaḥ kathanānurāga-
vaiklavya-bāṣpa-kalayā pulakī-kṛtāngāḥ

Those who are far above rules by following the Lord with dedication, who are
superior to us, and whose qualities are desirable by us, and whose bodies
develop goose bumps and uncontrolled tears through attraction to discussions of
the Lord possessing most excellent qualities, enter Vaikuṇṭha.

Animiṣām means persons not dependent on time.

|| 3.15.26||
tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ
divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ
āpuḥ parāṃ mudam apūrvam upetya yoga-
māyā-balena munayas tad atho vikuṇṭham
Through the yoga-māyā of the Lord, the Kumāras attained Vaikuṇṭha, the
transcendental place most worshipped by the world, glowing with various
aircraft owned by the excellent devotees. They attained Vaikuṇṭha, under control
of the Lord, and experienced the highest bliss.
The Kumāras attained Vaikuṇṭha by the power of the Lord’s śakti (yoga-māyā-
balena), not by their on śakti. The Lord said:

manīṣitānubhāvo ’yaṃ mama lokāvalokanam |

yad upaśrutya rahasi cakartha paramaṃ tapaḥ ||

Seeing my planet reveals all knowledge. Also by my mercy, you previously

heard my instructions when you were all alone and performed the greatest
austerity. (SB 2.9.11)

|| 3.15.27-28||
tasminn atītya munayaḥ ṣaḍ asajjamānāḥ
kakṣāḥ samāna-vayasāv atha saptamāyām
devāv acakṣata gṛhīta-gadau parārdhya-
keyūra-kuṇḍala-kirīṭa-viṭanka-veṣau

matta-dvirepha-vanamālikayā nivītau
vinyastayāsita-catuṣṭaya-bāhu-madhye
vaktraṃ bhruvā kuṭilayā sphuṭa-nirgamābhyāṃ
raktekṣaṇena ca manāg rabhasaṃ dadhānau
In Vaikuṇṭha, after passing through six gates, the sages with no attachment saw
at the seventh gate two gate keepers adorned with armbands, earrings crowns,
and attractive clothing. The gate keepers with four blue arms were holding clubs
and were decorated with garlands surrounded by maddened bees. Their faces
were slightly agitated with anger, expressed by frowning brows, heavily
breathing nostrils and red eyes.
Two verses are taken together.

|| 3.15.29||
dvāry etayor niviviśur miṣator apṛṣṭvā
pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ
sarvatra te ’viṣamayā munayaḥ sva-dṛṣṭyā
ye sancaranty avihatā vigatābhiśankāḥ
The sages, who, without fear, unobstructed by anyone, would wander
everywhere with undisturbed intelligence, entered the seventh door, made of
gold and diamonds like the previous doors, without asking the door keepers.
The reason for the door keepers anger is shown.

|| 3.15.30||
tān vīkṣya vāta-raśanāṃś caturaḥ kumārān
vṛddhān daśārdha-vayaso viditātma-tattvān
vetreṇa cāskhalayatām atad-arhaṇāṃs tau
tejo vihasya bhagavat-pratikūla-śīlau

Seeing the four young naked boys who were as old as Brahmā but appearing to
be five years old, who had realized Brahman, the gate keepers forbade them
from entering, though they acted unlike the Lord and should not have done so,
ignoring their great power.

The door keepers had natures unlike the Lord’s. This is the explanation. The
Lord, who is by his nature the supreme controller, tolerates offenses by Brahmā
and others against his supreme power. His servants however cannot tolerate
even offenses by the Lord’s aṃśa, who is authorized to give protection by the
Lord. The two door keepers, who had natures unlike the Lord, could not tolerate
the offense. An example is the story of Citraketu, Śiva and Pārvatī.

|| 3.15.32||
munaya ūcuḥ
ko vām ihaitya bhagavat-paricaryayoccais
tad-dharmiṇāṃ nivasatāṃ viṣamaḥ svabhāvaḥ
tasmin praśānta-puruṣe gata-vigrahe vāṃ
ko vātmavat kuhakayoḥ pariśankanīyaḥ
What is this irregular nature of yours exhibited among the inhabitants of
Vaikuṇṭha who have natures like the Lord’s, achieved by intense service? The
Lord is peaceful, devoid of a fighting nature, but you cheaters, who think
everyone is a cheater like yourselves, mistrust everyone.
In three verses the Kumāras criticize the judgmental powers of the door keepers,
which should have been suitable to inhabitants of Vaikuṇtḥa who had sālokya,
sāmīpya and other beneifts, since they were tinged with anger and they were
following their natures.

|| 3.15.33||
na hy antaraṃ bhagavatīha samasta-kukṣāv
ātmānam ātmani nabho nabhasīva dhīrāḥ
paśyanti yatra yuvayoḥ sura-linginoḥ kiṃ
vyutpāditaṃ hy udara-bhedi bhayaṃ yato ’sya
The wise jnānīs do not see the jīva to be different from the Lord in Vaikuṇṭha,
who holds within his abdomen the whole universe, just as the air in a pot is not
different from the great sky. For what reasons do you fear for the safety of the
Lord?

Persons fixed in Brahman (dhīraḥ) do not see difference. How have you
developed seeing distinctions by bodies (udara-bhedi)? Each belly (udara) has
to be filled. Because of that you have fear.

|| 3.15.34||
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ
kartuṃ prakṛṣṭam iha dhīmahi manda-dhībhyām
lokān ito vrajatam antara-bhāva-dṛṣṭyā
pāpīyasas traya ime ripavo ’sya yatra

We should think of something beneficial for you dull servants of the Lord of
Vaikuṇṭha. Go from Vaikuṇṭha to the material worlds where these three sinful
enemies exist because of seeing differences!

They should be born among all the sinful people (lokān pāpiyayas vrajatam)
where the three enemies of the Lord—daityas, rākṣasa and kings--exist.

|| 3.15.35||
teṣām itīritam ubhāv avadhārya ghoraṃ
taṃ brahma-daṇḍam anivāraṇam astra-pūgaiḥ
sadyo harer anucarāv uru bibhyatas tat-
pāda-grahāv apatatām atikātareṇa
Understanding the terrible curse of the brāhmaṇas uttered by the Kumāras,
which could not be reversed by even a host of weapons, the gate keepers
immediately became greatly afraid.. They fell down, clutching the feet of the
Kumāras in distress.
They understood that this was a brāhmaṇa’s curse. By this it is understood that
they were not previously aware of the Kumāras being brāhmaṇas. They became
greatly afraid of the brāhmaṇas.

|| 3.15.36||
bhūyād aghoni bhagavadbhir akāri daṇḍo
yo nau hareta sura-helanam apy aśeṣam
mā vo ’nutāpa-kalayā bhagavat-smṛti-ghno
moho bhaved iha tu nau vrajator adho ’dhaḥ
Let the punishment prescribed by you to me, an offender, bear fruit. It will
deliver us from unlimited offense to the devotees. By a little repentance caused
by your mercy, may we not lose memory of the Lord under illusion, though we
fall into the material world!

Understanding they would be born among enemies of the Lord and would be the
Lord’s enemies, they prayed to remember the Lord. For such an offense,
destruction of remembrance of the Lord should not occur (mā bhavet).

|| 3.15.37||
evaṃ tadaiva bhagavān aravinda-nābhaḥ
svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ
tasmin yayau paramahaṃsa-mahā-munīnām
anveṣaṇīya-caraṇau calayan saha-śrīḥ

At that moment, the Lord, with lotus navel, who appears within the hearts of the
deserving, understanding that his servants had offended the Kumāras, came to
the seventh gate with Lakṣmī, moving his feet which should be sought by the
great renounced sages.

Bhagavat Sandarbha 83:

The Lord came. The commentary says, “Understanding at that moment the
offence committed by his own servants (svānām) to great devotees, the Lord
went to that place (tasmin) where the Kumāras had been obstructed by Jaya and
Vijaya. The Lord was attractive (hṛdayaḥ) to the faithful (ārya). He moved his
feet. The meaning is this. I will pacify the Kumāras’ anger which arose from
obstructions to seeing my feet by showing my feet to them. Thus he went there
quickly moving his feet. He went with Lakṣmī who could make them tolerant by
filling them with all types of wealth, though they were without desire.”

Showing his lotus feet in order to give bliss to the ātmārāma Kumāras shows his
nature of being filled with eternity, knowledge and bliss. By going with Lakṣmī
he showed that the pastimes of his śakti are non-different from his svarūpa.
Though there were only two offenders, svānām is in the plural to indicate that
the offense extended to all his associates. Or the plural is used to show great
respect to the two. Svānām comes from sva (own), which indicates that the two
gate keepers were close to him, unlike the Kumāras.
Or the Lord can by his feet, not with shoes and welcomed the Kumāras. This
shows the Lord’s special respect for them. Since Lakṣmī came with him, not
hiding herself, he should them the seriousness of their offense.

|| 3.15.38||
taṃ tv āgataṃ pratihṛtaupayikaṃ sva-pumbhis
te ’cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam
haṃsa-śriyor vyajanayoḥ śiva-vāyu-lolac-
chubhrātapatra-śaśi-kesara-śīkarāmbum

The sages saw the Lord surrounded by devotees carrying objects to offer him.
He was previously the object of their meditation, but now appeared directly
before their eyes. On either side were cāmaras as beautiful as swans, and above
him was an umbrella white like the moon, with pearl strands swaying in the
pleasant breeze and dropping beads of nectar.

Bhagavat Sandarbha 83:

Five verses describe the Lord as seen by the Kumāras. The Lord was Brahman,
the result of worship by samādhi (samādhi-bhāgyam). He became the object of
their vision. Or, he was the result (bhāgyam) of the manifestation of the supreme
tattva Brahman in their hearts from samādhi because he was clearly perceived
(akṣa-viṣayam) at this time, because he appeared to all the sense purified by the
Lord’s śakti of self-manifestation. As previously, his nature of being eternity,
knowledge and bliss is proved by all the qualities related to sound, touch, form,
taste and smell. As they continually experienced the variety of intense
sweetness, they saw the Lord served by various worthy articles (upayikam)
brought by his servants who were served by torrents of the highest bliss. Though
never seen by any means at any time anywhere, now, perhaps by the
manifestation of results of their samādhi, they saw him. That the Kumāras, great
jnānīs, developed attraction for the forms in Vaikuṇṭha illustrates the action of
the Lord’s inconceivable śakti of bliss.

The paraphernalia of the Lord shared his nature since those items caused
agitation in the Kumāras’ hearts. They acted as uddīpanas for rati to the Lord.
Thus the cāmara and umbrella are described. These items are described in three
more verses. The umbrella was like the moon (a lotus) with filaments flowing
with water drops, which were compared to nectar.
|| 3.15.39||
kṛtsna-prasāda-sumukhaṃ spṛhaṇīya-dhāma
snehāvaloka-kalayā hṛdi saṃspṛśantam
śyāme pṛthāv urasi śobhitayā śriyā svaś-
cūḍāmaṇiṃ subhagayantam ivātma-dhiṣṇyam

They saw the Lord with beautiful face fully pleased, the most desirable object,
who touched the hearts of all people with his skilful glance of affection, and who
was the crest jewel among all planets, made auspicious with the mark of Lakṣmī
on his dark, broad chest.

They saw the Lord whose face was attractive, full of mercy to the sages. That
mercy was not shown to the door keepers. The Lord will say later:

etau tau pārṣadau mahyaṃ jayo vijaya eva ca

kadarthī-kṛtya māṃ yad vo bahv akrātām atikramam

yas tv etayor dhṛto daṇḍo bhavadbhir mām anuvrataiḥ

sa evānumato ’smābhir munayo deva-helanāt
O sages! Since my two followers Jaya and Vijaya, ignoring me, have seriously
offended you, I permit the punishment given by you, who are dedicated in vows
to me, since they have committed offense to me. SB 3.16.2-3

Bhagavat Sandarbha 83:

Or his face showed his pleasure with everyone (kṛtsna)--the door keepers and the
Kumāras. He was the abode (dhāma) of attractive qualities. This shows that his
qualities have the same nature as the Lord himself. His glance of affection shows
his playful nature. He had Vaikuṇṭha as his abode (ātmā-dhiṣṇyam) and this was
the crest jewel of all places of enjoying happiness, since it is the form of eternal,
infinite bliss. He was made beautiful by Lakṣmī shining on his chest, which was
also non-different from him. That was like placing a special ornament there. Iva
is an ornament of speech with no particular meaning. Vaikuṇṭha is shown to be
eternity, knowledge and bliss also.

tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ

divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ
āpuḥ parāṃ mudam apūrvam upetya yoga-
māyā-balena munayas tad atho vikuṇṭham
Through the yoga-māyā of the Lord, the Kumāras attained Vaikuṇṭha, the
transcendental place most worshipped by the world, glowing with various
aircraft owned by the excellent devotees. They attained Vaikuṇṭha, under control
of the Lord, and experienced the highest bliss. (SB 3.15.26)

atha te munayo dṛṣṭvā nayanānanda-bhājanam

vaikuṇṭhaṃ tad-adhiṣṭhānaṃ vikuṇṭhaṃ ca svayaṃ-prabham

bhagavantaṃ parikramya praṇipatyānumānya ca

pratijagmuḥ pramuditāḥ śaṃsanto vaiṣṇavīṃ śriyam

The sages, having seen the object of bliss for their eyes, the self-illuminated
Lord and his abode Vaikuṇṭha, circumambulated the Lord and offered him
respects, and, taking his permission, left that place with great joy, praising the
greatness of the Vaiṣṇavas. (SB 3.16.27-28)

|| 3.15.40||
pītāṃśuke pṛthu-nitambini visphurantyā
kāncyālibhir virutayā vana-mālayā ca
valgu-prakoṣṭha-valayaṃ vinatā-sutāṃse
vinyasta-hastam itareṇa dhunānam abjam

He had broad hips dressed in yellow cloth, covered with a shining belt, and was
bedecked with a garland surrounded by humming bees. His wrists were
decorated with bracelets, and while resting his left hand on the shoulder of
Garuḍa, he twirled a lotus in his right hand.

His hips had yellow cloth with a belt and forest garland.

|| 3.15.41||
vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha-
gaṇḍa-sthalonnasa-mukhaṃ maṇimat-kirīṭam
dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya-
hāreṇa kandhara-gatena ca kaustubhena

His cheeks were decorated with makara earrings reflecting his effulgence. He
had a high nose, a jeweled crown, and between his four arms on his chest was
nestled an attractive, valuable necklace with the Kaustubha.
Haratā means attractive.

|| 3.15.42||
atropasṛṣṭam iti cotsmitam indirāyāḥ
svānāṃ dhiyā viracitaṃ bahu-sauṣṭhavāḍhyam
mahyaṃ bhavasya bhavatāṃ ca bhajantam angaṃ
nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ

Smiled upon by Lakṣmī who thought she had surpassed him in beauty, he
increased in beauty by servants who used all their intelligence to decorate him.
His resplendent limbs are worthy of worshipped by Śiva and us as well. Seeing
that form, the sages, whose eyes could never be satisfied with that beauty, bowed
their heads.

Bhagavat Sandarbha 83:

Having described the spiritual nature of his paraphernalia, the Lord’s intense
attractiveness is again depicted. Lakṣmī smiled at him in pride, thinking, “I can
compete with the Lord.” His great beauty was created by the intelligence of his
servants who thought, “Can his beauty be continually increased by his eternal
possession of beauty?” The reason for the conjecture is given. He was endowed
with a wealth of unlimited qualities in his svarūpa (bahu-sauṣṭavādhyam).

“How can this supreme object, a great ocean of secrecy even to Lakṣmī, be
revealed?” This form (angam) has manifested itself (bhajantam). It has accepted
to be the object of worship for devotees like me.
ullanghita-trividha-sīma-samātiśāyi-
sambhāvanaṃ tava parivraḍhima-svabhāvam
māyā-balena bhavatāpi niguhyamānaṃ
paśyanti kecid aniśaṃ tvad-ananya-bhāvāḥ ||
Some who have pure devotion to you constantly see you to whom no one in the
three worlds is equal or greater, though you are hidden by the strength of your
māyā. (Stotra-ratna, 13)

bhaktir evainaṃ nayati bhaktir evainaṃ darśayati

Bhakti brings the Lord and bhakti reveals the Lord. (Māṭhara-śruti)
They saw (acakṣata) that Lord. Seeing him in joy they bowed their heads (kaiḥ).
Their eyes were not fully (vi) satisfied (tṛpta).

|| 3.15.43||
tasyāravinda-nayanasya padāravinda-
kinjalka-miśra-tulasī-makaranda-vāyuḥ
antar-gataḥ sva-vivareṇa cakāra teṣāṃ
sankṣobham akṣara-juṣām api citta-tanvoḥ

The wind carrying the aroma of tulasī which had touched the filaments of the
Lord’s toe nails on his lotus feet entered their minds through the nostrils and
began to agitate their minds and bodies, even though they were fixed in
Brahman.

Bhagavat Sandarbha 83:

The tulasī mixed with the pollen from the lotuses of his feet should be explained.
A garland of lotuses and tulasī was situated at his feet. The Lord’s limbs and sub-
limbs (paraphernalia), being part of him, caused bliss in the Kumāras. Even the
wind which was related to objects related to the Lord caused them joy.

|| 3.15.44||
te vā amuṣya vadanāsita-padma-kośam
udvīkṣya sundaratarādhara-kunda-hāsam
labdhāśiṣaḥ punar avekṣya tadīyam anghri-
dvandvaṃ nakhāruṇa-maṇi-śrayaṇaṃ nidadhyuḥ
Gazing upon the face of the Lord resembling a blue lotus bud, with even more
beautiful lips, and a smile like a jasmine flower, the Kumāras, having attained
the mercy of the devotees, then looked at his lotus feet with ruby-like toe nails,
and again looked at his face.

They gazed at his lotus face with upraised faces (udvīkṣya) and then again
glanced with lowered heads at his lotus feet. Again and again they looked at the
Lord from head to foot, covering all his limbs. Then out of awe, thinking
themselves too bold, they half closed their eyes and looked at him (nidadhyuḥ).
Or out of great bhakti, they looked at his two lotus feet. Nidhyai means to look
or see according to Amarak-koṣa. Koṣa means the inner portion without the
outer petals.

|| 3.15.45||
puṃsāṃ gatiṃ mṛgayatām iha yoga-mārgair
dhyānāspadaṃ bahu-mataṃ nayanābhirāmam
pauṃsnaṃ vapur darśayānam ananya-siddhair
autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ
They saw the Lord who is the object of meditation for those seeking liberation
by the path of aṣṭānga-yoga, who is approved by many, who is the delight of the
eyes, who has a human form which he displays as many avatāras, and who is
endowed with his eight inherent, eternal qualities, which are experienced by the
devotees.

Bhagavat Sandarbha 83:

Because he was a deep revelation of Brahman, the Lord was given great regard
(bahu-mata). He showed a human form (pauṃsnam), non-different from Viṣṇu,
the guṇāvatāra lying on the Garbhodaka Ocean, not a form like Brahmā’s. He
was endowed with eight perfections which arose from his svarūpa (ananya-
siddhaiḥ) and which were natural (aupattikaiḥ), eternally part of him. Possession
of eight mystic siddhis (which are material) is not implied. But he did have
aiśvarya and other bhagas (spiritual qualities), since he is the object of praise by
the Kumāras.
|| 3.15.46||
kumārā ūcuḥ
yo ’ntarhito hṛdi gato ’pi durātmanāṃ tvaṃ
so ’dyaiva no nayana-mūlam ananta rāddhaḥ
yarhy eva karṇa-vivareṇa guhāṃ gato naḥ
pitrānuvarṇita-rahā bhavad-udbhavena
The Kumāras said: O lord of unlimited qualities! He who resides in the heart,
invisible to the sinful, today has been seen by our eyes. When your secret nature
was described previously by Brahmā who was born from you, it entered our
intelligence through the ears.
Bhagavat Sandarbha 83:
By heart-felt praises the Kumāras then indicate their love for the Lord in five
verses. This will be explained according to the fact that the Kumāras were fixed
in Brahman (akṣara-juṣām). Continually appearing in the form of Brahman is not
so astonishing. But now you have appeared with a form of the highest tattva, an
intense revelation, manifested by a special function of the svarūpa-śakti
composed of viśuddha-sattva. We are most fortunate!

O unlimited lord! You who do not appear for the wicked, though you reside in
their heart invisibly, do not remain invisible to us. Today you have attained
(rāddhaḥ) our eyes. By special mercy you have entered the eyes directly. You
have appeared there. Some other versions of the text are not approved. The
reason that the Lord is not invisible to them is described. When the secret was
taught by Brahmā, who was born from you, it entered our intelligence (guhāḥ)
through our ears.

|| 3.15.47||
taṃ tvāṃ vidāma bhagavan param ātma-tattvaṃ
sattvena samprati ratiṃ racayantam eṣām
yat te ’nutāpa-viditair dṛḍha-bhakti-yogair
udgranthayo hṛdi vidur munayo virāgāḥ

O Lord! By your mercy we now know you, the supreme form of ātmā, who
creates prema in the inhabitants of Vaikuṇṭha, as described to us by Brahmā.
Impersonalist sage like us who have given up the material world can know in
their hearts this form only by determined bhakti, which is characterized by
remorse for having committed offense to your gate keepers.
Bhagavat Sandarbha 85:

They determine you to be supreme by realization. O Lord You are the supreme
tattva Bhagavān, the secrete taught by Brahmā. It is ātmā-tattvam. This is
according to Gītā: brahmaṇ hi pratiṣṭhāham, and Viṣnu Purāṇa: śubhāśrayaḥ
sacittasya sarva-gasya tathātmanaḥ: The Lord is the shelter of Brahman. He is
superior to Brahman. (Viṣṇu Purāṇa)
O Lord (bhagavan)! We recognize you as the pure svarūpa of Brahman (param
ātmā-tattvam). How do you know that? We know because you have now
(samprati) appeared to us in this form (sattvena). Until now, we did not know but
now we are certain by direct experience. Like Brahman appearing to the pure
consciousness, you appear to our eyes, but not by material vision. This is not the
only observation. You have produced (racayantam) rati in us (eṣām). If this form
were not true, we would not develop rati for you.

Or at the time of directly seeing you, we, having realized Brahman, have
developed rati for the Lord. They indicate that there is a higher experience that
ātmārāma. Tat tvām vidāma: we that brahman to be you. They are detached from
brahman (virāgaḥ). The immature state is this:
kāmādibhir anāviddhaṃ praśāntākhila-vṛtti yat
cittaṃ brahma-sukha-spṛṣṭaṃ naivottiṣṭheta karhicit

When one’s consciousness is uncontaminated by material lusty desires, when it

is peaceful in all activities and is touched by the happiness of Brahman, the
consciousness does not deviate at any time. (SB 7.15.35)

Even us sages without ahankāra (udgranthayaḥ) know this form as the highest
through mercy alone (anutāpa-viditaiḥ).

ity ādi-rājena nutaḥ sa viśva-dṛk

tam āha rājan mayi bhaktir astu te
diṣṭyedṛśī dhīr mayi te kṛtā yayā
māyāṃ madīyāṃ tarati sma dustyajām

Maitreya said: After being praised by Pṛthu in this way, the Lord, seer of the
whole universe, said, “O King! May you have bhakti to me! By good fortune
you have placed in me fine intelligence by which one can cross insurmountable
māyā. SB 4.20.32

We know you through fixed bhaktik-yoga (without desires for sālokya etc.).
This is expressed in the ātmārāma verse as well.

|| 3.15.48||
nātyantikaṃ vigaṇayanty api te prasādaṃ
kimv anyad arpita-bhayaṃ bhruva unnayais te
ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ
Persons who have realized you do not regard attainment of impersonal liberation
as your mercy, what to speak of attaining a material position like Indra which is
subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees,
surrendered to your lotus feet, are expert knowers of rasa derived from
narrations about your fame, which should be chanted and which purify everyone
like a tīrtha.

Bhagavat Sandarbha 85:

Though previously fixed in non-difference, now the Kumāras are fixed in the
variegated nature of the Lord caused by the play of his śakti with bliss of his
svarūpa. They speak of the great happiness of the devotees in order to request
bhakti alone, whose basis is difference between the Lord and self.

|| 3.15.49||
kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
ceto ’livad yadi nu te padayo rameta
vācaś ca nas tulasivad yadi te ’nghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ

Let us remain in hellish existence because of sinful actions, if our minds can
achieve prema at your lotus feet like bees which are not injured by the thorns as
they taste the honey, if our words can remain glorious at your lotus feet like
tulasī leaves, and if our ear holes can remain filled with hearing your qualities.
Bhagavat Sandarbha 85:

Hinting at their offense, they pray for bhakti. O Lord! Previously we had no sin.
Now, all sins have appeared because we have been cursed by your two devotees.
Therefore we should take birth (bhavaḥ) in hell because of these sins. They
could not actually go to hell since it is said:

tad-adhigama uttara-pūrvārdhayor aśleṣa-vināśau tad-vyapadeśāt

With attainment of Brahman, present sinful actions have no effect and previous
karmas are destroyed since that is indicated the śruti. (Brahma-sūtra 4.1.13)
However when the Kumāras begged pardon for sins which would take them to
hell, they shows their appreciation for the great position of Jaya and Vijaya
similar to that of the Lord described as follows:

ātmārāmāś ca munayo nirgranthā apy urukrame

kurvanty ahaitukīṃ bhaktim ittham-bhūta-guṇo hariḥ
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also
practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he
possesses qualities attractive to even them. (SB 1.7.10)

Let there be hell, but that is insignificant. We do not fear that. Let us not be
averse to the Lord. This is root of all misfortune. They request this plaintively.
Nu indicates conjecture. Let us remain in hell, if our minds can enjoy your feet
as if we were bees, expecting only your sweetness, not realization of impersonal
Brahman. The Lord forgave the Kumāras for their offense to the gate keepers.
There was only a semblance of offense for them because their show of anger
towards the gate keepers was the desire of the Lord.
In two verses the Kumāras indicate that hell is better than impersonal liberation
since liberation is contrary to bhakti.

|| 3.15.50||
prāduścakartha yad idaṃ puruhūta rūpaṃ
teneśa nirvṛtim avāpur alaṃ dṛśo naḥ
tasmā idaṃ bhagavate nama id vidhema
yo ’nātmanāṃ durudayo bhagavān pratītaḥ

O Lord, called by the devotees! Our eyes have attained bliss by seeing you who
have appeared with this form. We offer respects to the Lord who appears
difficult to see for those who do not serve the Lord.

Bhagavat Sandarbha 85:

We desire bhakti only to you. Having attained what is natural, we become

successful. That is expressed in this verse. We offer respects to you who are
invisible to those devoid of bhakti (antātmanām).

This much should be said. They were gurus for the best of gurus, those who had
perfected brahma-vidyā. Concerning these great sages Aṃśumān says:

taṃ tvāṃ ahaṃ jnāna-ghanaṃ svabhāva-

pradhvasta-māyā-guṇa-bheda-mohaiḥ
sanandanādyair munibhir vibhāvyaṃ
kathaṃ vimūḍhaḥ paribhāvayāmi

How can I, so bewildered, think of you, who are concentrated knowledge, who
are realized naturally by sages like Sananda who have destroyed illusion and the
conception of difference caused by the guṇas of māyā? (SB 9.8.23)

Brahmā says:
taptaṃ tapo vividha-loka-sisṛkṣayā me
ādau sanāt sva-tapasaḥ sa catuḥ-sano ’bhūt |
prāk-kalpa-samplava-vinaṣṭam ihātma-tattvaṃ
samyag jagāda munayo yad acakṣatātman ||
I performed austerities for creation of the various planets in the beginning. From
that austerity, which continued for a long time, the Lord became the four
Kumāras. In this day of Brahmā, they thoroughly explained knowledge of the
soul which was lost during the inundation at the end of the previous day (of
Brahmā) and which sages saw directly in their minds. (SB 2.7.5)

tasmai mṛdita-kaṣāyāya tamasaḥ pāraṃ darśayati bhagavān sanat-kumāraḥ

Sanat-kumāra shows the supreme Lord beyond darkness, for destroying

contamination. (Chāndogya Upaniṣad)

Siddhis can be an obstacle for a person who is near perfection, but not for one
who has achieved perfection. Kapila says:

deho ’pi daiva-vaśagaḥ khalu karma yāvat

svārambhakaṃ pratisamīkṣata eva sāsuḥ
taṃ sa-prapancam adhirūḍha-samādhi-yogaḥ
svāpnaṃ punar na bhajate pratibuddha-vastuḥ
The body along with the senses, controlled by previous impressions, continues to
live as long as the prārabdha-karmas remain. That person does not again enjoy
the body or its extensions such as sons since he has attained samādhi and has
realized his position as ātmā. The body is a like a dream body. (SB 3.28.38)
Thus Śrīdhara Svāmī explains that the Kumāras’ anger arose by the Lord’s
desire, which makes the impossible happen, though they had destroyed all
illusion giving rise to difference based on the guṇas of māyā. They had achieved
constant absorption in the bliss of Brahman as stated in SB 3.15.43. Elsewhere it
is said that those fixed Brahman have no disturbance of heart. Nārada says:

kāmādibhir anāviddhaṃ praśāntākhila-vṛtti yat

cittaṃ brahma-sukha-spṛṣṭaṃ naivottiṣṭheta karhicit
When one’s consciousness is uncontaminated by material lusty desires, when it
is peaceful in all activities and is touched by the happiness of Brahman, the
consciousness does deviate at any time. (SB 7.15.35)

Moreover it is said that their hearts became attracted to the bliss of Bhagavān.
Other ātmārāmas also developed attraction for the Lord.
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
’py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpaṃ purāṇaṃ
tam akhila-vṛjina-ghnaṃ vyāsa-sūnuṃ nato ’smi

Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva

Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no
distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the
Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. (SB
12.12.69)

Perhaps they took to bhakti just to teach others, or did so under the influence of
previous impressions? That is not so for both reasons are impossible for a person
fixed in Brahman:

dehaṃ ca taṃ na caramaḥ sthitam utthitaṃ vā

siddho vipaśyati yato ’dhyagamat svarūpam
daivād upetam atha daiva-vaśād apetaṃ
vāso yathā parikṛtaṃ madirā-madāndhaḥ

Because he has attained his svarūpa, because he has achieved perfection, the last
state, he does not see his body---whether it has risen from a chair, or remains
there, or whether it is coming or going by fate, just as a drunk man does not
know if he is wearing cloth or not. (SB 3.28.37)

The Kumāras are also described as follows:

mānasā me sutā yuṣmat- pūrvajāḥ sanakādayaḥ
cerur vihāyasā local lokeṣu vigata-spṛhāḥ
My mental sons born before you, the Kumāras, having given up all desires in
this world, were wandering to various planets through the sky. (SB 3.15.12)
It is also explained that there is no obstacle to becoming attracted to the Lord by
chance for persons fixed in Brahman:

evaṃ tadaiva bhagavān aravinda-nābhaḥ

svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ
tasmin yayau paramahaṃsa-mahā-munīnām
anveṣaṇīya-caraṇau calayan saha-śrīḥ
At that moment, the Lord, with lotus navel, who appears within the hearts of the
deserving, understanding that his servants had offended the Kumāras, came to
the seventh gate with Lakṣmī, moving his feet which should be sought by the
great renounced sages. (SB 3.15.37)

It is also said that ātmārāmas become devoted to the Lord similar to what was
described in SB 12.12.69 (Śukadeva's devotion):

asanga-niśita-jnānānala-vidhūtāśeṣa-malānāṃ
bhavat-svabhāvānām ātmārāmāṇāṃ munīnām
anavarata-pariguṇita-guṇa-gaṇa parama-
mangalāyana-guṇa-gaṇa-kathano ’si.

O Lord whose qualities are recited repeatedly by the sages! Your qualities which
bring about the highest bliss are the subject of discussion for sages who have
burned by all contamination by the fire of knowledge and detachment, and who
find enjoyment in you through their individual moods of love directed to you.
(SB 5.3.11)

And in SB 3.15.50 quoted above (teneśa nivṛttim avāpur alaṃ dṛśo naḥ) it is
stated that they directly experienced bliss. The Kumāras also criticized
impersonal realization in their praise of the Lord, giving the reasons. One cannot
say that the Kumāras were actually not attracted to the Lord since it is said that
the Lord’s glance gave them happiness. Snehāvaloka-kalayā hṛdi saṃspṛśantam:
the Lord touched the hearts of all people with his skillful glance of affection. (SB
3.15.39)

Therefore Bhagavān is the real ātmā called Brahman, since he is the cause of
enjoyment for the ātmārāmas. Bhagavān is a more intense manifestation than
Brahman for it was said that the Kumāras developed symptoms of bhāva in their
minds and bodies on smelling the tulasī from the Lord’s feet. Thus it is
understood that seeing and thinking of Lord’s angas and paraphernalia give
varieties of bliss. This bliss is the play of the svarūpa-śakti of the Lord, since it
cannot arise in any other way.

“Since there was great bliss, it was ultimately intense bliss of impersonal
realization on seeing the Lord which caused great bliss, since the form of the
Lord is an upādhi. It is Brahman which was revealed in the functions of
consciousness imbued with a portion of viśuddha-sattva. Brahman particularly
appears in someone’s consciousness which has attained oneness with Brahman
with an imposition of a manifestation of Bhagavān composed of intense
viśuddha-sattva. Therefore any statements of non-difference concerning the form
of the Lord and Parabrahman depend on realizing them as one. And one realizes
the highest bliss through oneness of the upādhi (the form of the Lord) with
Brahman rather than realizing the Lord’s fragrance etc. separately. But
dependence on the upādhis is ultimately an obstruction to the joy of samādhi in
oneness. Therefore how can the upādhis be accepted as the supreme tattva by
your proofs?”

According to you, the Parabrahman manifests in the function of the pure

consciousness. It manifests completely since it is accepted that realization of
Brahman is devoid of a trace of different parts. And one cannot accept an
incomplete realization of Brahman since merging and liberation is impossible by
imperfect knowledge. Thus it is not proper to accept some additional
manifestation of Brahman in the form of a vigraha of the Lord.

Moreover, what does it mean when you say that the vigraha is an upādhi made of
“pure” sattva? Is this vigraha a transformation of material sattva or it is just
material sattva itself very concentrated? It cannot be transformation of material
sattva, because transformation is impossible since rajas does not exist in it (rajas
causes transformation, an action, whereas sattva is inactive). The vigraha of the
Lord cannot be just concentrated sattva since the vigraha, an effect, could only
be the result of mixed sattva (sattva cannot act on its own to become a vigraha).
And thus the word viśuddha (pure) would actually be meaningless in statements
like sattvaṃ viśuddhaṃ śrayate bhavān sthitau: you take shelter of viśuddha-
sattva bodies. (SB 10.2.34) Accepting that the vigraha of the Lord is mixed
sattva, it cannot be suitable to manifest Brahman. What then to speak of the
Lord’s descriptive elements like color or fragrance. They would make one forget
about Brahman. Thus the vigrahas of the Lord are said to the very forms of
viśuddha-sattva (rather than upādhis) since they are the shelters of continuous
viśuddha-sattva. (They are not transformations or expressions of material sattva).

If one says that the Kumāras realized Brahman by realizing the continuous
śuddha-sattva vigraha, that is not suitable since it requires too much distortion of
the text. Te’cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam: they saw that form with
their eyes, which was the result of meditating on Brahman. (SB 3.15.38) They
directly saw the form of the Lord. This refutes the argument that through the
form they realized Brahman (which cannot be seen).

The śuddha-sattva of the Lord mentioned is not material and thus the forms of
the Lord are not a transformation of material sattva nor intense material sattva.
Rather, they are manifestations of śuddha-sattva which is self manifesting. The
forms are experienced as most blissful because they are completely devoid of all
upādhis. The Kumāras saw that form, devoid of upādhis. Descriptions of the
beauty of the Lord’s form become meaningful because of being self-manifested
śuddha-sattva since the desired goal is accomplished by having the forms made
of pure śuddha-sattva. Thus it is described that the Kumāras could not be
completely satisfied on seeing his form: nirīkṣya na vitṛpta-dṛśaḥ. (SB 3.15.42)
The word ca in SB 3.15.42 indicates that the Lord with descriptive elements like
wind carrying the fragrance of the Lord’s tulasī surpassed the bliss of Brahman.

If the Kumāras had developed a realization of the bliss of impersonal Brahman

(through seeing the Lord’s form) from vidyā (replacing akṣara-juṣām with vidyā-
juṣām), the bliss would simply become a competition of upādhis of vidyā (bodily
and mental ecstasy). One may try to explain the Kumāras’ bliss on seeing the
Lord as a corruption of absorption in Brahman, similar to great sages like
Vaśiṣtha lamenting for a son. That also has been refuted. Śrīdhara Svāmī says,
“They derived greater bliss from worshipping the Lord than from the bliss of
Brahman. Thus there is variety in the Lord.”
Thus the Kumāras prayed, specifying variety. “Let us go to hell if our minds can
at least enjoy your lotus feet like bees.” If there is honey in the cupboard why go
searching in the forest? It would be useless for the Kumāras to seek bliss in
upādhis rather than the real object, and they had no interest to seek out the
impermanent.

Moreover, they did not have a realization of non-difference. On the contrary

nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ: not fully satisfied in seeing the Lord,
they offered respects with their heads. (SB 3.15.42) Kāmaṃ bhavaḥ sva-vṛjinair
nirayeṣu naḥ stād: let us take birth in hell for our offenses, but let our minds
enjoy your feet. (SB 3.15.49) The happiness of bhakti with differentiation of an
object to whom to offer respects is seen in these examples.
Since the happiness is devoid of upādhis of māyā and arises without any inferior
parts, it is not possible to make the happiness arising from the Lord into
something else. The bliss is the play of the svarūpa-śakti, without which nothing
can be accomplished.

Let us accept that, in the state of jīvanmukta (when still possessing a material
body), the manifestation of Bhagavān is more intense than Brahman reflected in
the upādhis of vidyā. But in the state of liberation free of all upādhis (even
vidyā), this is also so. That is very clear from the following:
nātyantikaṃ vigaṇayanty api te prasādaṃ
kimv anyad arpita-bhayaṃ bhruva unnayais te
ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ

Persons who have realized you do not regard attainment of impersonal liberation
as your mercy, what to speak of attaining a material position like Indra which is
subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees,
surrendered to your lotus feet, are expert knowers of rasa derived from
narrations about your fame, which should be chanted and which purify everyone
like a tīrtha. (SB 3.15.48)

Some say that Brahman manifests in the consciousness as the form of jnāna or
prema. Because the form of prema is specialized with upādhis, it is a special
manifestation and is regarded as the highest attainment. But one should not think
that prema is a variety of upādhi. Bhavataḥ kathāyā: those devotees, surrendered
to your lotus feet, are expert knowers of rasa derived from narrations about your
fame, which should be chanted and which purify everyone like a tīrtha. (SB
3.15.48) This shows clearly that the spiritual variety is superior to the realization
of impersonal Brahman without upādhis. Thus the Lord with his intrinsic powers
is the very form of happiness. In that form he is a more intense manifestation
than Brahman.
That this form is the play of the Lord’s svarūpa-śakti is proved by the experience
of the wise. Even liberated persons make a form of the Lord and worship it.
(Śrīdhara Svāmī commentary on SB 10.87.21) Yaṃ sarve devā āmananti
mumukṣavo brahma-vādinaś ca: all devatās, persons desiring liberation, and
proponents of Brahman worship the Lord. (Nṛsiṃha-tāpanī Upaniṣad) Even the
guru of advaitis worshipped the Lord. Kṛṣṇo muktair ijyate vīta-mohaiḥ: Kṛṣṇa
is worshipped by the liberated, who have destroyed illusion. (Mahābhārata)
brahma-bhūtaḥ prasannātmā na śocati na kānkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām ||

Having attained realization of ātmā, being a pure soul, he does not lament for or
desire anything except me, and looks upon all other beings as equally inferior.
He attains bhakti in the form of realizing me. (BG 18.54)

Muktānām api bhaktir hi nityānanda-svarūpiṇī: bhakti is a form of eternal bliss

for the liberated. (śruti quoted in Bhārata-tātparya) Āprāyaṇāt tatrāpi hi dṛṣṭam:
one should worship the Lord up till liberation and also after liberation because
that is stated in scriptures. (Brahma-sūtra 4.1.12)

Sarvadainam upāsīta yāvan muktim mukto hy enam upāsate: one should worship
the Lord at all times until liberation; even the liberated worship the Lord.
(Sauparṇa-śruti, Madhva-bhāṣya) Pātāle kasya na prītir vimuktasyāpi jāyate:
what liberated person would not develop love for the Lord in hell? (Viṣṇu
Purāṇa 2.5.7)

Chapter Sixteen

|| 3.16.1||
brahmovāca
iti tad gṛṇatāṃ teṣāṃ
munīnāṃ yoga-dharmiṇām
pratinandya jagādedaṃ
vikuṇṭha-nilayo vibhuḥ

Brahmā said: Praising the sages, conversant with yoga principles, who had
praised him, the Lord, whose abode is Vaikuṇṭha, spoke as follows.

Having scolded the door keepers as his servants, he praises the Kumāras as
brāhmaṇas in four verses.

|| 3.16.7||
yat-sevayā caraṇa-padma-pavitra-reṇuṃ
sadyaḥ kṣatākhila-malaṃ pratilabdha-śīlam
na śrīr viraktam api māṃ vijahāti yasyāḥ
prekṣā-lavārtha itare niyamān vahanti
Even Laksmī to whom I show no attachment does not give up the dust of my feet
which immediately destroy all contamination and are full of all qualities, which
are made pure by service to devotees like you.

How are we similar to you? In verse 17 it will said viprāṇāṃ devadevānāṃ

bhagavān ātmadaivatam: the Lord is the object of worship for the brāhmaṇas.
(SB 3.16.17) Great śakti is produced from the dust of my lotus feet, by serving
you, brāhmaṇas dedicated to thinking of Brahman (myself) by your natures.
Those feet destroy all impurities (purity is typical of detached persons) since you
are ātmārāmas. Those feet are also endowed with happiness such as affection for
devotees (pratilabdha-śīlam). Having gained me, though I am detached, Lakṣmī,
presiding of the whole universe, does not give up that dust (made pure by your
service). She is thus very glorious. Because of my service to you, the loka-pālas
also observe vows for her mercy. Thus it is correctly stated so ’haṃ bhavadbhya
upalabdha-sutīrtha-kīrtiḥ: I am famous as a tīrtha because of you. (next verse).
Though you offer respects to me, out of fear I do not refuse to go against your
desire.

|| 3.16.8||
nāhaṃ tathādmi yajamāna-havir vitāne
ścyotad-ghṛta-plutam adan huta-bhun-mukhena
yad brāhmaṇasya mukhataś carato ’nughāsaṃ
tuṣṭasya mayy avahitair nija-karma-pākaiḥ

I do not eat the offerings of the sacrificer accepted through my mouth in the form
of fire as much as I eat the morsels filled with ghee enjoyed by the mouth of the
brāhmaṇa who is satisfied by the results of his actions offered to me.
My inner satisfaction comes from the inner satisfaction of the brāhmaṇas. The
brāhmaṇa is satisfied by offering his actions with affection to me (mayy avahitair
nija-karma-pākaiḥ).

|| 3.16.9||
yeṣāṃ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalānghri-rajaḥ kirīṭaiḥ
viprāṃs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān
Who would not tolerate the offense of brāhmaṇas ? I, whose foot water
immediately purifies all the planets and Śiva, carry on my crown the brāhmanās’
pure foot dust, and by that have attained unlimited wealth of power.

Because of this, who can tolerate an offense to the brāhmaṇa?

|| 3.16.10||
ye me tanūr dvija-varān duhatīr madīyā
bhūtāny alabdha-śaraṇāni ca bheda-buddhyā
drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān
gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ

The enraged servants of Yama, with forms like vultures, tear out the eyes of
those who, with vision destroyed by sin, see difference between my forms and
the brāhmaṇas, cows and shelterless beings.

If people do not show respect to brāhmaṇas and others who are surrendered to
me, they will be punished. The servants of Yama tear out the eyes of anyone
(tanūḥ madīyā) who, thinking in terms of me and mine, sees difference (bheda-
buddhyā) between me and the brāhmaṇa, unsheltered beings (objects of mercy)
and the cow.

|| 3.16.11||
ye brāhmaṇān mayi dhiyā kṣipato ’rcayantas
tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ
vāṇyānurāga-kalayātmajavad gṛṇantaḥ
sambodhayanty aham ivāham upāhṛtas taiḥ

Just as I am controlled by you, I am controlled by those who, with their intellects

situated in me, worship the brāhmaṇas who have offended others, who remain
pleased in heart in spite of their harsh words, showing lotus faces moistened with
sweet smiles, and who pacify them by praising them with words filled with love,
just as a son praises an angry father.

One should show devotion to the ordinary brāhmaṇas. I am controlled by those

who see the brāhmaṇas, with their intellects situated in me. Out of devotion to
the Lord, they see in this way.
|| 3.16.12||
tan me sva-bhartur avasāyam alakṣamāṇau
yuṣmad-vyatikrama-gatiṃ pratipadya sadyaḥ
bhūyo mamāntikam itāṃ tad anugraho me
yat kalpatām acirato bhṛtayor vivāsaḥ
Therefore my servants who did not see the intention of their master, should go to
a place suitable for their offense to you, and quickly again attain a place near me.
That is your mercy to me.
By the mercy of the Lord, the two should come to him but should also be
banished. It is your mercy to me since without punishment I cannot be happy.

|| 3.16.13||
brahmovāca
atha tasyośatīṃ devīm
ṛṣi-kulyāṃ sarasvatīm
nāsvādya manyu-daṣṭānāṃ
teṣām ātmāpy atṛpyata

Brahmā said: Though hearing the words of the Lord which were pleasing, filled
with logic and full of power, the Kumāras were still not satisfied, since their
minds were bitten by the snake of anger.

The words of the Lord were endowed with power (devīm).

|| 3.16.14||
satīṃ vyādāya śṛṇvanto
laghvīṃ gurv-artha-gahvarām
vigāhyāgādha-gambhīrāṃ
na vidus tac-cikīrṣitam

Hearing attentively the Lord’s words, which were true, measured, difficult to
understand because of deep meaning, whose intention could not be understood,
possessing incomprehensible internal and external meaning, the Kumāras could
not understand the Lord’s intention.
The Lord’s words were without deceit (satiṃ), whose purpose was unfathomable
like a cave (gurv-artha-gahvarām) since they were infinitely profound
(agādhagambhīrām).

Though to their ability the Kumāras were satisfied, by the words whose meaning
could not be understood, whose mood is very deep, they could not understand
what the Lord desired to do (such as having pastimes of fighting).
|| 3.16.15||
te yoga-māyayārabdha-
pārameṣṭhya-mahodayam
procuḥ prānjalayo viprāḥ
prahṛṣṭāḥ kṣubhita-tvacaḥ

The joyful sages, with folded hands and hairs standing on end, then spoke to the
Lord, who had displayed great powers through his yoga-māyā from the
beginning.
They folded their hands because they had great devotion. They spoke to the
Lord who had great powers through his svarūpa śakti (yogamāyā). Another
version has kupita-tvacaḥ. Because the roots of their body hairs raised up, there
were depressions between them, similar to wells (kupa).

|| 3.16.16||
ṛṣaya ūcuḥ
na vayaṃ bhagavan vidmas
tava deva cikīrṣitam
kṛto me ’nugrahaś ceti
yad adhyakṣaḥ prabhāṣase

The sages said: O Lord! We do not know what you desire to do, since you, the
Supreme Lord, have said that we have been merciful to you.

The two servants of Vaikuṇtḥa cannot offend brāhmaṇas. We, situated in

Brahman, should not become angry. We, having devotion to the Lord, have come
among the associates. We do not understand what you want to do. Something
impossible should be done. The reason is given: you are adhyakṣa: you are
capable of doing everything in another way, since you are the supreme controller
of everything internally and externally. If we have a fault, you should fix
everything, rearranging the doorkeepers’ minds and our minds. And your desire
should be fulfilled since you said that this is our mercy to you (verse 12).

|| 3.16.17||
brahmaṇyasya paraṃ daivaṃ
brāhmaṇāḥ kila te prabho
viprāṇāṃ deva-devānāṃ
bhagavān ātma-daivatam
O Lord! The brāhmaṇas are the supreme deity only because you are fond of
brāhmaṇas. You are the supreme deity of the brāhmaṇas, who are worshipped by
the devatās.

Hearing the Lord’s glories, even the dog eater is purified (verse 6). The same is
stated here. The brāhmaṇas are your object of worship. Kila indicates the truth.
This cannot be denied. This is to teach people in this world, according to
Śrīdhara Svāmī’s commentary. You have a gentle nature, but this is stated to
teach people. We attain worship because we act as brāhmaṇas. You by nature
are to be worshiped.
|| 3.16.19||
taranti hy anjasā mṛtyuṃ
nivṛttā yad-anugrahāt
yoginaḥ sa bhavān kiṃ svid
anugṛhyeta yat paraiḥ

Since by your mercy alone the detached yogīs cross over death easily, how can
you say that you must get mercy from others?

How can you be the object of mercy of others (augṛhyeta)?

|| 3.16.20||
yaṃ vai vibhūtir upayāty anuvelam anyair
arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ
dhanyārpitānghri-tulasī-nava-dāma-dhāmno
lokaṃ madhuvrata-pater iva kāma-yānā

Lakṣmī, whose foot dust people desiring wealth hold on their heads, also serves
you on various occasions with a desire for attaining the powerful position of the
king of bees perched on the tulasī garland offered by the devotees to your feet,
The materialists worship the Lakṣmī in charge of the universe, not the Lakṣmī in
Vaikuṇṭha. Since Lakṣmī is the highest devotee she worships the Lord (upayāti).
She desires the position of an insect in Vaikuṇṭha. This shows that she is lower
that the Vaikuṇṭha Lakṣmī. However she has not renounced the material world
completely (iva).

|| 3.16.21||
yas tāṃ vivikta-caritair anuvartamānāṃ
nātyādriyat parama-bhāgavata-prasangaḥ
sa tvaṃ dvijānupatha-puṇya-rajaḥ-punītaḥ
śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam

You are not attached to Lakṣmī among those who do pure service simply
because she is your wife. Rather you are most attached to the greatest devotees.
How can you say that you, full of six powers and marked with Śrīvatsa, have
been purified by the pure dust on the path tread by brāhmaṇas?
You are not attached to Lakṣmī, even serving purely, because it would constantly
establish in the world too much attachment, and would detract from giving
attention to others. You are attached to devotees who have no material desires.

|| 3.16.22||
dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ
padbhiś carācaram idaṃ dvija-devatārtham
nūnaṃ bhṛtaṃ tad-abhighāti rajas tamaś ca
sattvena no varadayā tanuvā nirasya

O Lord, appearing in three yugas! Destroying rajas and tamas which obstruct
dharma, using your body which bestows blessing upon us along with sattva, as
the personification of dharma you protect the universe of moving and
nonmoving beings with your extraordinary qualities of austerity, cleanliness and
mercy in order to benefit brāhmaṇas and devatās.

Situated in Bhārata-varṣa, they speak with humility out of regret, thinking

themselves ordinary brāhmaṇas absorbed in their qualities in the various yugas
in three verses.
You appear with three portions of dharma in the three yugas. He is called tri-
yuga because in Kali-yuga the Lord does not appear and only the fourth quality
(truth) remains. With time, they are all destroyed. The Purāṇas often mention
the Lord’s appearance in three yugas. Destroy our rajas and tamas belonging to
the material world, by your form which bestows benefits, along with sattva.
Make those guṇas by which punishment and mercy for the devotees arises not
appear again in us by the power of your body.

|| 3.16.23||
na tvaṃ dvijottama-kulaṃ yadi hātma-gopaṃ
goptā vṛṣaḥ svarhaṇena sa-sūnṛtena
tarhy eva nankṣyati śivas tava deva panthā
loko ’grahīṣyad ṛṣabhasya hi tat pramāṇam
If you, the most excellent form of dharma, did not protect the class of best
brāhmaṇas who are to be protected by you with kind words and worship, then
your auspicious path of the Vedas would be destroyed, since people accept the
actions of the most excellent person as authoritative.
They support statement with this verse.

|| 3.16.24||
tat te ’nabhīṣṭam iva sattva-nidher vidhitsoḥ
kṣemaṃ janāya nija-śaktibhir uddhṛtāreḥ
naitāvatā try-adhipater bata viśva-bhartus
tejaḥ kṣataṃ tv avanatasya sa te vinodaḥ

You, the ocean of sattva, who desire the welfare of the people and who weed out
the opposers of dharma by your empowered kings, do not desire the destruction
of dharma Since you are the lord of the three worlds and the maintainer of the
universe, your power is not decreased though you act with humility to the
brāhmaṇas. That humility is only your play.

You are treasure of sattva (sattva-nidheḥ). Your power is not decreased, because
you remain the supporter of the universe (viśva-bhartuḥ). In other words, you
remain with continuous power. You act with humility because you are filled
with joy (vinodaḥ), since you are the treasure house of sattva.

|| 3.16.25||
yaṃ vānayor damam adhīśa bhavān vidhatte
vṛttiṃ nu vā tad anumanmahi nirvyalīkam
asmāsu vā ya ucito dhriyatāṃ sa daṇḍo
ye ’nāgasau vayam ayunkṣmahi kilbiṣeṇa

O Lord! We willingly accept what punishment or reward you allot to the door
keepers. May the suitable punishment which we gave to the innocent door
keepers by our curse be given to us!
They try to determine the intention or motive of the Lord.

|| 3.16.26||
śrī-bhagavān uvāca
etau suretara-gatiṃ pratipadya sadyaḥ
saṃrambha-sambhṛta-samādhy-anubaddha-yogau
bhūyaḥ sakāśam upayāsyata āśu yo vaḥ
śāpo mayaiva nimitas tad aveta viprāḥ

The Lord said: These two will immediately become demons, but they will
quickly return to me since they will be absorbed in meditation on me in anger.
Understand that the curse of yours was made by me.
The Lord reveals his intentions regarding the doorkeepers and the Kumāras. The
doorkeepers will imitate the activates of the demons (suretara-gatim). Being
absorbed in me, first by anger (samādhi) and then by their inherent bhakti
(yoga), they will quickly come near me (sakāśam) after merging in me.

|| 3.16.27-28||
brahmovāca
atha te munayo dṛṣṭvā
nayanānanda-bhājanam
vaikuṇṭhaṃ tad-adhiṣṭhānaṃ
vikuṇṭhaṃ ca svayaṃ-prabham

bhagavantaṃ parikramya
praṇipatyānumānya ca
pratijagmuḥ pramuditāḥ
śaṃsanto vaiṣṇavīṃ śriyam

Brahmā said: The sages, having seen the object of bliss for their eyes, the self-
illuminated Lord and his abode Vaikuṇṭha, circumambulated the Lord and
offered him respects, and, taking his permission, left that place with great joy,
praising the greatness of the Vaiṣṇavas.

Two verses are taken together. Svayamprabham means self-illuminating. The

abode, like the Lord, was full of eternity, knowledge and bliss.

|| 3.16.29||
bhagavān anugāv āha
yātaṃ mā bhaiṣṭam astu śam
brahma-tejaḥ samartho ’pi
hantuṃ necche mataṃ tu me
The Lord spoke to his two associates. “Go to the material world. Do not be
afraid. You will have good fortune. But also, do not go that world. Though I can
nullify the curse of the brāhmaṇa, I do not desire to go against my own rules.”

He makes his intention clear. Do not fear. May you have good fortune (śam).
Your demonic roles are like the roles of actors, or the jīvan-muktas assuming
bodies. It will be only an appearance. This is explained later:
tāv atra kṣatriyau jātau mātṛ-ṣvasrātmajau tava
adhunā śāpa-nirmuktau kṛṣṇa-cakra-hatāṃhasau

In their third birth, the same Jaya and Vijaya appeared in a family of kṣatriyas as
your cousins, the sons of your aunt. When their sins were destroyed by Kṛṣṇa’s
cakra, they were free from the curse. (SB 7.1.46)

The sins of the two were destroyed, not the two doorkeepers. The role of the līlā-
śakti is described in Prīti Sandarbha 7:

Sometimes the līlā-śakti, placing some śakti in the Lord’s unfavorable and
favorable assistants in his pastimes, produces an appearance of material
attachment in his dear devotees in order to nourish the sweetness of the pastime.
For instance in describing Pūtanā it is said:

mano harantīṃ vanitāṃ vrajaukasām

amaṃsatāmbhoja-kareṇa rūpiṇīṃ
When she smiled very attractively, glancing upon everyone, her beauty drew the
attention of all the inhabitants of Vraja. (SB 10.6.6)

She was actually not attractive but appeared attractive. That the Lord gave her
this śakti is indicated in the following:

na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu

kurvanti sātvatāṃ bhartur yātudhānyaś ca tatra hi

Wherever people in any position perform chanting and hearing about the
devotees and the Lord while doing their duties, there cannot be any danger from
bad elements. Therefore there was no need for anxiety about Gokula while the
Supreme Lord was personally present. (SB 10.6.3)
Thus the following shows how the elder gopīs were apparently bewildered:

amaṃsatāmbhoja-kareṇa rūpiṇīṃ
gopyaḥ śriyaṃ draṣṭum ivāgatāṃ patim
When the gopīs saw her, they thought that the beautiful goddess of fortune,
holding a lotus flower in her hand, had come to see her husband. (SB10.6.6)

Śriyam here indicates that she was like the presiding deity of material wealth.
She was looking for a husband who had attained a high position by previous
pious acts. Her heart was most cruel (tāṃ tīkṣṇa-cittām SB 10.6.9), but
overwhelmed by her affection, thinking her to be the best of women, the gopīs
simply stood and gazed at her.

For such devotees sometimes there is a hint of being overpowered by māyā.

Balarāma says:

prāyo māyāstu me bhartur nānyā me ’pi vimohinī

It can only be the māyā of my brother and nothing else. (SB 10.13.37)

Similarly Jaya and Vijaya were born as demons. In the previous cases there is a
slight shadow of illusion. In the case of Jaya and Vijaya it was direct. That is a
special case, since the prema of associates cannot be covered but was covered in
this case. It was not that the Kumāras could make them become enemies of the
Lord. It is established that the cause was the desire of the Lord. Matam tume: it
is my desire. (SB 3.16.29)
This desire however does not make them inimical to the Lord for it is said that
the Lord gives mercy by his will. (SB 10.14.2) It is also said:

traivargikāyāsa-vighātam asmat-patir vidhatte puruṣasya śakra

Our Lord, the Supreme Lord, forbids his devotees to endeavor uselessly for
religion, economic development and sense gratification. O Indra, one can thus
infer how kind the Lord is. (SB 6.11.23)

tathā na te mādhava tāvakāḥ kvacid

bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho
O Mādhava, Supreme Lord, Lord of the goddess of fortune, if devotees
completely in love with you sometimes fall from the path of devotion, they do
not fall like non-devotees, for you still protect them. Thus they fearlessly
traverse the heads of their opponents and continue to progress in devotional
service. (SB 10.2.33)

It cannot be said that the two had this desire to be demons in order to quickly
deliver themselves through quickly experiencing their offense. Such high
devotees do not accept going to the Lord’s planet without bhakti. Having
devotion, they will accept going to hell.
nātyantikaṃ vigaṇayanty api te prasādaṃ
kimv anyad arpita-bhayaṃ bhruva unnayais te
ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ

Persons who have realized you do not regard attainment of impersonal liberation
as your mercy, what to speak of attaining a material position like Indra which is
subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees,
surrendered to your lotus feet, are expert knowers of rasa derived from
narrations about your fame, which should be chanted and which purify everyone
like a tīrtha. (SB 3.15.48)

kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc

ceto ’livad yadi nu te padayo rameta
vācaś ca nas tulasivad yadi te ’nghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ

Let us remain in hellish existence because of sinful actions, if our minds can
achieve prema at your lotus feet like bees which are not injured by the thorns as
they taste the honey, if our words can remain glorious at your lotus feet like
tulasī leaves, and if our ear holes can remain filled with hearing your qualities.
(SB 3.15.49)
The two prayed:

bhūyād aghoni bhagavadbhir akāri daṇḍo

yo nau hareta sura-helanam apy aśeṣam
mā vo ’nutāpa-kalayā bhagavat-smṛti-ghno
moho bhaved iha tu nau vrajator adho ’dhaḥ

Let the punishment prescribed by you to me, an offender, bear fruit. It will
deliver us from unlimited offense to the devotees. By a little repentance caused
by your mercy, may we not lose memory of the Lord under illusion, though we
fall into the material world! (SB 3.15.36)
It cannot be said that after having real hatred of the Lord they would become
happy as devotees later, since this contradicts the friendliness of the devotee to
the Lord which is the very nature of bhakti. Thus two had a mere appearance of
animosity to the Lord. It is pointed out that other devotees would develop rasa
from the Lord and the two gate keepers as well. Thus it should be inferred that in
order to produce amusement in fighting, approved by the Lord to give joy to all
devotees, they entered bodies made of māyā filled with hatred by means of their
śuddha-sattva forms endowed with natural mystic powers like aṇima. Giving
those forms consciousness by their presence, they disappeared into them. At the
same time, they remained uninfluenced by those bodies by the power of their
impressions of bhakti.

By remembering the Lord with animosity their animosity was dissipated. But
these were their external forms. Thus the Lord said yātaṃ mā bhaiṣṭam astu śam:
go to the material world. Do not be afraid. You will have good fortune. (SB
3.16.29) In the fight with Hiraṇyākṣa there is this commentary of Śrīdhara Svāmī
on SB 3.18.9. “The Lord’s great anger and abusive words are only imitation in
order to destroy fear in the devatās, who had become terrified of the demon’s
words, since actually there was no cause for anger. The demon’s words were
actually not a criticism of the Lord (by taking a second meaning to his abuse).”
Commenting on SB 3.19.8 he says, “The word iva means that he actually did not
have anger.”

Though there was attraction of the Lord for those having bhakti along with being
a brāhmaṇa, the quality of respecting brāhmaṇas was also strong. (Thus he did
not revoke the curse.) But in the presence of his pure devotees, he showed
affection for those pure devotees. This was a manifestation of special qualities
for their special bhakti. The following verse is sung everywhere in Gujarat. It
appears in Śrīdhara Svāmī’s commentary:

etat puraiva nirdiṣtaṃ ramayā kruddhayā tadā

purāpavāritā dvāri viśantī may upārate

This was previously ordained out of joy and anger. The doorkeepers who were
previously prevented, came to me when the curse was lifted.

|| 3.16.31||
mayi saṃrambha-yogena
nistīrya brahma-helanam
pratyeṣyataṃ nikāśaṃ me
kālenālpīyasā punaḥ

Overcoming the offense to the Kumāras by meditating on me in anger, you will

quickly return to me.
Respect for the rules is maintained by an ābhāsa of suffering for an abhāsa of an
offense. Meditation in anger has a resemblance to meditation.

|| 3.16.33||
tau tu gīrvāṇa-ṛṣabhau
dustarād dhari-lokataḥ
hata-śriyau brahma-śāpād
abhūtāṃ vigata-smayau

Because of the curse of the brāhmaṇas which could not be nullified, the best of
deities lost their bliss and a beauty and fell from the planet of the Lord.

Because the curse could not be countered, the two lost their beauty. They faded
because of suffering. They lost their smiles. The curse of the brāhmaṇas was
actually the will of the Lord.
|| 3.16.35||
tāv eva hy adhunā prāptau
pārṣada-pravarau hareḥ
diter jaṭhara-nirviṣṭaṃ
kāśyapaṃ teja ulbaṇam

The best of the Lord’s associates have now entered the semen of Kaśyapa, which
has entered the womb of Diti.

The two who were actually associates of the Lord entered the womb of Diti by
aṇima-siddhi.

|| 3.16.36||
tayor asurayor adya
tejasā yamayor hi vaḥ
ākṣiptaṃ teja etarhi
bhagavāṃs tad vidhitsati
For certain your power has been disrupted by the power of these two demons at
this time. Now the Lord desires to relieve the situation.

The Lord desires to handle this case. He always takes care of us devotees.

Chapter Seventeen

|| 3.17.1||
maitreya uvāca
niśamyātma-bhuvā gītaṃ
kāraṇaṃ śankayojjhitāḥ
tataḥ sarve nyavartanta
tridivāya divaukasaḥ

Maitreya said: Hearing the cause of disturbance recited by Brahmā, the devatās
gave up worrying and all returned to Svarga.

They heard about how to relieve the danger to the world (kāraṇam) and became
free of doubt.
|| 3.17.2||
ditis tu bhartur ādeśād
apatya-pariśankinī
pūrṇe varṣa-śate sādhvī
putrau prasuṣuve yamau

Worrying about her sons because of the information given by her husband,
virtuous Diti gave birth to twin sons only after a hundred years.

She was afraid because it was said that her sons would afflict the devatās.

|| 3.17.15||
dṛṣṭvānyāṃś ca mahotpātān
atat-tattva-vidaḥ prajāḥ
brahma-putrān ṛte bhītā
menire viśva-samplavam
Seeing also other powerful, evil portents, the citizens except for the Kumāras,,
not knowing the truth, became afraid, and thought that the universe was about to
be destroyed.
All were afraid except Brahmā’s sons, the Kumāras. The others created by
Brahmā (prajāḥ), not knowing the truth, were afraid and thought the universe
was being destroyed. The devatās however, knowing the truth from Brahmā,
were not afraid and did not consider that the universe would be destroyed.
|| 3.17.16||
tāv ādi-daityau sahasā
vyajyamānātma-pauruṣau
vavṛdhāte ’śma-sāreṇa
kāyenādri-patī iva

These two original demons, like two mountains, immediately displaying valor,
grew up with bodies like steel.

They had remained in the womb by aṇima-siddhi.

|| 3.17.17||
divi-spṛśau hema-kirīṭa-koṭibhir
niruddha-kāṣṭhau sphurad-angadā-bhujau
gāṃ kampayantau caraṇaiḥ pade pade
kaṭyā sukāncyārkam atītya tasthatuḥ

Touching the sky, blocking the directions with the crests of their golden helmets,
with blazing bracelets on their arms, they stood, shaking the earth at every step,
surpassing the sun with their belted waists.
Angadā may be used instead of angada as in the case of somapa.

|| 3.17.21-22||
taṃ vīkṣya duḥsaha-javaṃ
raṇat-kāncana-nūpuram
vaijayantyā srajā juṣṭam
aṃsa-nyasta-mahā-gadam
mano-vīrya-varotsiktam
asṛṇyam akuto-bhayam
bhītā nililyire devās
tārkṣya-trastā ivāhayaḥ
Seeing him, uncontrollable and fearless, with intolerable temper, with jingling
gold anklets, with vaijayantī garland and s club placed on his shoulder,
possessing mental and bodily strength and strength given by Brahmā, the devatās
became frightened and disappeared just as snakes disappear out of fear of
Garuḍa.

Two verses are taken together.

|| 3.17.27||
tatropalabhyāsura-loka-pālakaṃ
yādo-gaṇānām ṛṣabhaṃ pracetasam
smayan pralabdhuṃ praṇipatya nīcavaj
jagāda me dehy adhirāja saṃyugam

Having reached Varuṇa, the protector of Pātāla-loka, the king of the aquatics,
Hiraṇyākṣa bowed down low before him in jest, and said with a smile, “O king!
Give me a fight!”

The inhabitants of Pātāla are mostly descendants of the Dānavas.

taṃ gṛhītvānayad bhṛtyo varuṇasyāsuro ’ntikam

avajnāyāsurīṃ velāṃ praviṣṭam udakaṃ niśi

Because Nanda Mahārāja entered the water in the dark of night, disregarding
that demonic time, a demoniac servant of Varuṇa seized him and brought him to
his master. (SB 10.28.1)
Chapter Eighteen

|| 3.18.1||
maitreya uvāca
tad evam ākarṇya jaleśa-bhāṣitaṃ
mahā-manās tad vigaṇayya durmadaḥ
harer viditvā gatim anga nāradād
rasātalaṃ nirviviśe tvarānvitaḥ
Maitreya said: O Vidura! Hearing the words of Varuṇa, the arrogant and foolish
Hiraṇyākṣa, considering carefully, and learning from Nārada where he would
find the Lord, he quickly entered the Garbhodaka Ocean.

Vigaṇayya means carefully considering or agreeing.

|| 3.18.2||
dadarśa tatrābhijitaṃ dharā-dharaṃ
pronnīyamānāvanim agra-daṃṣṭrayā
muṣṇantam akṣṇā sva-ruco ’ruṇa-śriyā
jahāsa cāho vana-gocaro mṛgaḥ

He saw the Lord, holder of the earth, lifting high the earth on the tips of his
tusks, diminishing Hiraṇyākṣa’s splendor with his reddish eyes. Hiraṇyākṣa
laughed, “O! You are a beast that lives in the water!”
Aruṇa-śriyā is a masculine form modifying akṣṇā.

|| 3.18.3||
āhainam ehy ajna mahīṃ vimunca no
rasaukasāṃ viśva-sṛjeyam arpitā
na svasti yāsyasy anayā mamekṣataḥ
surādhamāsādita-sūkarākṛte

He said to the Lord, “O fool! Release the earth. It has been given by Brahmā to
me for the inhabitants of the Garbhodaka Ocean. You will not leave in good
health if you take the earth without my permission. O lowest of the devatās,
who have taken the form of a boar!”

Since he was only playing like a demon, his words are meaningless. Three
verses describe his speech. Now the two demons lived in Svarga. Rasātala was
within the earth.
The word no can be interpreted as naḥ, or as a negative, according to Pāṇini
rules anaci and vā śari. (Thus the verse has two meanings.)

|| 3.18.4||
tvaṃ naḥ sapatnair abhavāya kiṃ bhṛto
yo māyayā hanty asurān parokṣa-jit
tvāṃ yogamāyā-balam alpa-pauruṣaṃ
saṃsthāpya mūḍha pramṛje suhṛc-chucaḥ
Were you, who kill the demons by deception by remaining invisible, protected
by the devatās in order to kill me? I will wipe away the tears of grief of my
friends after destroying you, a coward with strength produced by yoga-māyā

Mūḍḥa-pra can mean “O Lord who gives makes perfect those opposed to bhakti
by giving them bhakti.”
|| 3.18.6||
sa tudyamāno ’ri-durukta-tomarair
daṃṣṭrāgra-gāṃ gām upalakṣya bhītām
todaṃ mṛṣan niragād ambu-madhyād
grāhāhataḥ sa-kareṇur yathebhaḥ

Though assailed by the lances of the enemy’s abusive words, the Lord, seeing
the frightened earth perched on the ends of his tusks, bore the insults, and
emerged from the water, like an elephant attacked by a crocodile.
He was struck by the lances of words. He accepted the secret identity of his two
devotees.

|| 3.18.7||
taṃ niḥsarantaṃ salilād anudruto
hiraṇya-keśo dviradaṃ yathā jhaṣaḥ
karāla-daṃṣṭro ’śani-nisvano ’bravīd
gata-hriyāṃ kiṃ tv asatāṃ vigarhitam

Hiraṇyākṣa, with golden hair and fierce teeth, chasing the Lord as he rose from
the water, just like a crocodile pursuing an elephant, then spoke with the sound
of thunder. “What censure is there for those without shame and bravery?”

The verses uttered by both parties end up as praises by taking their real meaning
since both Varāha and Hiraṇyākṣa were in knowledge.

|| 3.18.9||
parānuṣaktaṃ tapanīyopakalpaṃ
mahā-gadaṃ kāncana-citra-daṃśam
marmāṇy abhīkṣṇaṃ pratudantaṃ duruktaiḥ
pracaṇḍa-manyuḥ prahasaṃs taṃ babhāṣe

The Lord replied to Hiraṇyākṣa, ornamented with gold, wearing golden armor,
carrying a huge club, who was following him. In great anger, he assailed the
demon to the heart with sharp words and laughed.
Hiraṇyākṣa pursued him. This can be taken as pursuit because of attraction. The
following verse can be interpreted similarly:
karāla-daṃṣṭraś cakṣurbhyāṃ sancakṣāṇo dahann iva
abhiplutya sva-gadayā hato ’sīty āhanad dharim
The demon with terrible fangs, gazing on the Lord, seemed to burn him up with
his eyes. “You are dead!” he exclaimed, and struck the Lord with his club. (SB
3.19.8)
In the Seventh Canto, Yudhiṣṭhira criticizes such harsh words and Nārada gives
the explanation that it is just a superficial imitation, without affecting the Lord.

|| 3.18.10||
śrī-bhagavān uvāca
satyaṃ vayaṃ bho vana-gocarā mṛgā
yuṣmad-vidhān mṛgaye grāma-siṃhān
na mṛtyu-pāśaiḥ pratimuktasya vīrā
vikatthanaṃ tava gṛhṇanty abhadra

The Lord said: It is true! I am a beast of the forest and am searching for dogs
such as you. O sinful demon! Heroes such as I do not react to arrogant words of
persons such as you who are bound by the ropes of death.

The Lord’s words are filled with joking, in reference to the present identity of his
associate, but carry another real meaning as well.

Vana-gocara means a person who is the residence of the devotee. Being

merciful, I search after the best people in the material world (grāma-siṃhān),
such as you. I seek you out to liberate you. Why are you merciful to us
unsubmissive people? Heroes do not react to the words of such people.
|| 3.18.20||
daityasya yajnāvayavasya māyā-
gṛhīta-vārāha-tanor mahātmanaḥ
kauravya mahyāṃ dviṣator vimardanaṃ
didṛkṣur āgād ṛṣibhir vṛtaḥ svarāṭ

O Vidura! Brahmā, surrounded by many sages, came to see the struggle between
the combatants fighting for the earth—between the Lord with the form of a boar,
whose body is sacrifice and who had received the earth by his mercy, and the
demon.

Māyā-gṛhīta-vārāha-tanoḥ means of the Lord with a boar form who recovered

the earth by his mercy.
|| 3.18.22-23||
brahmovāca
eṣa te deva devānām
anghri-mūlam upeyuṣām
viprāṇāṃ saurabheyīṇāṃ
bhūtānām apy anāgasām

āgas-kṛd bhaya-kṛd duṣkṛd

asmad-rāddha-varo ’suraḥ
anveṣann apratiratho
lokān aṭati kaṇṭakaḥ
Brahmā said: This demon is an offender to the devatās, to the devotees
surrendered to your feet, to the brāhmaṇas, to the cows and to all sinless living
beings. He causes fear and then attacks them. Having attained a boon from me,
without a proper opponent, searching everywhere, he wanders the universe,
giving trouble to all.

Two verses are taken together.

|| 3.18.24||
mainaṃ māyāvinaṃ dṛptaṃ
nirankuśam asattamam
ākrīḍa bālavad deva
yathāśīviṣam utthitam

O Lord! Do not play like a child with this demon, expert at magic, proud,
uncontrollable, and wicked, just as Garuḍa plays with a snake raising his hoods
in anger.
These are Brahmā’s words. He speaks like this because his knowledge of the
Lord’s powers becomes restricted when the Lord becomes absorbed in prema in
which he has fighting pastimes. Another version has yad āśī-viṣam since
Śrīdhara Svāmī quotes this in his commentary. This seems to be the correct
version. Yathā can be added for understanding.

|| 3.18.25||
na yāvad eṣa vardheta
svāṃ velāṃ prāpya dāruṇaḥ
svāṃ deva māyām āsthāya
tāvaj jahy agham acyuta

O infallible Lord! Before his demonic hour arrives and his cruel power
increases, you, fixed in your own energy, should kill this sinful person.
Manifesting your power (māyā āsthāya), you should kill the sinful person.

|| 3.18.26||
eṣā ghoratamā sandhyā
loka-cchambaṭ-karī prabho
upasarpati sarvātman
surāṇāṃ jayam āvaha

The frightening twilight, the destroyer of all planets, is approaching. O Lord!

Soul of all beings! Be victorious for the devatās.

Out of fear, because the evening was appearing, he speaks in this manner.

|| 3.18.27||
adhunaiṣo ’bhijin nāma
yogo mauhūrtiko hy agāt
śivāya nas tvaṃ suhṛdām
āśu nistara dustaram
The auspicious time of noon has almost passed. Quickly kill this demon for us,
your friends, while a portion of this time remains.

The special time (yogaḥ) which is auspicious (mauhūrtikaḥ) has come.

Chapter Nineteen
|| 3.19.1||
maitreya uvāca
avadhārya virincasya
nirvyalīkāmṛtaṃ vacaḥ
prahasya prema-garbheṇa
tad apāngena so ’grahīt
Hearing the sincere, sweet words of Brahmā, the Lord smiled and accepted those
words with a loving glance.
Hearing the affectionate (amṛtam) and truthful words, since they were filled with
prema, the Lord smiled. Another version has ṛtam, with the same meaning,
truthful.

|| 3.19.2||
tataḥ sapatnaṃ mukhataś
carantam akuto-bhayam
jaghānotpatya gadayā
hanāv asuram akṣajaḥ

The Lord leaped up and with his club struck the demon on his lower cheek as the
demon moved in front of him fearlessly

He who is beyond vision (adhokṣaja) became visible to the eyes at this time
(akṣajaḥ).

|| 3.19.3||
sā hatā tena gadayā
vihatā bhagavat-karāt
vighūrṇitāpatad reje
tad adbhutam ivābhavat

The club of the Lord, loosened from his hand because of a blow from the
demon’s club, rolled about, fell on the ground, and glowed. This action was
most astonishing.

The club falling from the Lord’s hand was as if amazing. It was not actually
amazing since it fell by the will of the Lord. Otherwise it was impossible.

|| 3.19.4||
sa tadā labdha-tīrtho ’pi
na babādhe nirāyudham
mānayan sa mṛdhe dharmaṃ
viṣvaksenaṃ prakopayan
Though the demon now had the opportunity, he did not strike the Lord who was
without a weapon. He respected the rules of fighting and made the Lord angry
by this.

He knew the rules (dharmam) which arose during battle (mṛdhe).

|| 3.19.5||
gadāyām apaviddhāyāṃ
hāhā-kāre vinirgate
mānayām āsa tad-dharmaṃ
sunābhaṃ cāsmarad vibhuḥ

When the club fell from his hand and the devatās cried out in distress, the Lord
respected the proper behaviour of the demon and remembered his cakra as well
as his club.
He remembered his cakra as well as his club (ca).

|| 3.19.6||
taṃ vyagra-cakraṃ diti-putrādhamena
sva-pārṣada-mukhyena viṣajjamānam
citrā vāco ’tad-vidāṃ khe-carāṇāṃ
tatra smāsan svasti te ’muṃ jahīti

Seeing the Lord with his zealous cakra engaged in play with the low son of Diti,
who was actually the Lord’s associate, the devatās, who did not know this,
uttered various words. “Let there be auspiciousness to you! Kill the demon!”

He was externally Diti’s son but internally the Lord’s associate. Another version
has diti-jābhidhena: he who was the son of Diti in name only.

|| 3.19.13||
jagrāha tri-śikhaṃ śūlaṃ
jvalaj-jvalana-lolupam
yajnāya dhṛta-rūpāya
viprāyābhicaran yathā
The demon threw a lance with three points, which, like a blazing fire, was eager
to devour the Lord in the form of a boar, just as a person performs sacrifice to
kill a brāhmaṇa.

Just as one gathers sacrificial items (abhicaran) for sacrificing against a

brāhmaṇa, the demon threw a lance which was greedy to devour the Lord
(yajnāya).
|| 3.19.14||
tad ojasā daitya-mahā-bhaṭārpitaṃ
cakāsad antaḥ-kha udīrṇa-dīdhiti
cakreṇa ciccheda niśāta-neminā
harir yathā tārkṣya-patatram ujjhitam

Just as Indra cut off the wing that Garuḍa abandoned, the Lord, using the sharp
blade of his cakra, cut the trident thrown by the greatest among demons with
force, whose brilliance lit up the sky.
The Lord cut the trident thrown by Hiraṇyākṣa just as Indra cut off the rejected
wing of Garuḍa. Actually it was by the Lord’s will that Indra could do this.

|| 3.19.15||
vṛkṇe sva-śūle bahudhāriṇā hareḥ
pratyetya vistīrṇam uro vibhūtimat
pravṛddha-roṣaḥ sa kaṭhora-muṣṭinā
nadan prahṛtyāntaradhīyatāsuraḥ

When the trident was split into many pieces by the cakra, Hiraṇyākṣa roared
loudly, approached the Lord, struck the Lord’s broad chest, the residence of
Lakṣmī, with his hard fist, and disappeared.

As in previous descriptions, the anger is an appearance only. By the beating, the

demons great strength was understood.

|| 3.19.16||
tenettham āhataḥ kṣattar
bhagavān ādi-sūkaraḥ
nākampata manāk kvāpi
srajā hata iva dvipaḥ

O Vidura! The boar form of the Lord, struck by the demon in this way, did not
tremble at all. He was like an elephant struck by a garland.

The subsequent events are described. The Lord was the supreme cause (ādi) and
had the form of a boar (sūkaraḥ).

|| 3.19.17||
athorudhāsṛjan māyāṃ
yoga-māyeśvare harau
yāṃ vilokya prajās trastā
menire ’syopasaṃyamam

Then the demon employed many illusions against the Lord, master of all
illusions, seeing which the terrified inhabitants of the planets thought that the
universe was being destroyed.
The inhabitants were the sons of Brahmā and others.

|| 3.19.18||
dyaur naṣṭa-bhagaṇābhraughaiḥ
sa-vidyut-stanayitnubhiḥ
varṣadbhiḥ pūya-keśāsṛg-
viṇ-mūtrāsthīni cāsakṛt

The sky became devoid of constellations because of the mass of clouds filled
with thunder and lightning and which rained puss, hair, blood stool and urine
continuously.

Stanayitnubhiḥ means “with lightning.”

|| 3.19.25||
taṃ muṣṭibhir vinighnantaṃ
vajra-sārair adhokṣajaḥ
kareṇa karṇa-mūle ’han
yathā tvāṣṭraṃ marut-patiḥ

When the demon began hitting the Lord with fists hard as thunderbolts, the Lord
hit him below the ear with his hand, just as Indra struck Vṛtrāsura.
It was like Indra (marutpatiḥ) striking Tvāṣtṛa with his thunderbolt.

|| 3.19.27||
kṣitau śayānaṃ tam akuṇṭha-varcasaṃ
karāla-daṃṣṭraṃ paridaṣṭa-dacchadam
ajādayo vīkṣya śaśaṃsur āgatā
aho imaṃ ko nu labheta saṃsthitim

Seeing the demon, with terrible fangs biting his lips, glowing brightly, Brahmā
and the devatās praised him, saying, “Who would not attain such a fortunate
death?”
Brahmā along with the sages praised the Lord.

|| 3.19.30||
devā ūcuḥ
namo namas te ’khila-yajna-tantave
sthitau gṛhītāmala-sattva-mūrtaye
diṣṭyā hato ’yaṃ jagatām aruntudas
tvat-pāda-bhaktyā vayam īśa nirvṛtāḥ
The devatās said: We offer repeated respects to you, the distributor of all
sacrifices, who have accepted a form of pure sattva for protecting the world. By
good fortune, you have killed this tormenting demon.

The devatās headed by Indra spoke. During the time of maintenance Viṣṇu
manifested a pure form of sattva.

|| 3.19.31||
evaṃ hiraṇyākṣam asahya-vikramaṃ
sa sādayitvā harir ādi-sūkaraḥ
jagāma lokaṃ svam akhaṇḍitotsavaṃ
samīḍitaḥ puṣkara-viṣṭarādibhi

Maitreya said: O Vidura! Having killed the king of the demons who had
intolerable prowess, the Lord, the original boar, praised by Brahmā and the
devatās, went to his on planet of uninterrupted bliss.

Varāha went to his own planet (svam).

|| 3.19.33||
sūta uvāca
iti kauṣāravākhyātām
āśrutya bhagavat-kathām
kṣattānandaṃ paraṃ lebhe
mahā-bhāgavato dvija

Sūta said: O Śaunaka! Hearing the story of the Lord recited by Maitreya in this
manner, the exalted devotee Vidura became most delighted.

Sūta speaks Śukadeva’s words.

|| 3.19.35-36||
yo gajendraṃ jhaṣa-grastaṃ
dhyāyantaṃ caraṇāmbujam
krośantīnāṃ kareṇūnāṃ
kṛcchrato ’mocayad drutam

taṃ sukhārādhyam ṛjubhir

ananya-śaraṇair nṛbhiḥ
kṛtajnaḥ ko na seveta
durārādhyam asādhubhiḥ
What grateful person would not worship the Supreme Lord who quickly rescued
the king of the elephants from the material world when he was caught by the
crocodile while his wives lamented, as he meditated on the lotus feet of the Lord,
and who is willingly worshipped by the sincerely surrendered souls while not
worshiped by the crooked?

Who would not worship the Lord who is happily worshipped by sincere
(ṛjubhih), completely surrendered souls (ananya-śaraṇaiḥ). Others are the
opposie (asādhubhiḥ.
The grateful person (kata-jnāḥ) understands well that the Lord is easily
worshipped just by surrender since the Lord easily gives the four puruṣārthas.
Thus who would not serve him?
If they reject serving him, they must have other desires.

|| 3.19.37||
yo vai hiraṇyākṣa-vadhaṃ mahādbhutaṃ
vikrīḍitaṃ kāraṇa-sūkarātmanaḥ
śṛṇoti gāyaty anumodate ’njasā
vimucyate brahma-vadhād api dvijāḥ

O brāhmaṇas! The person who hears, chants or relishes the astonishing pastime
of Varāha killing Hiraṇyākṣa in order to save the earth will be easily delivered
from the sin of killing a brāhmaṇa.
Hearing the pastime of the Lord the form of Varāha, who is the cause of all
things (kāraṇa) a person will be delivered.
|| 3.19.38||
etan mahā-puṇyam alaṃ pavitraṃ
dhanyaṃ yaśasyaṃ padam āyur-āśiṣām
prāṇendriyāṇāṃ yudhi śaurya-vardhanaṃ
nārāyaṇo ’nte gatir anga śṛṇvatām

O Śaunaka! The Supreme Lord will be the shelter at the time of death for those
persons who hear this story, which elevates one to Svarga, purifies the heart,
brings wealth, fame, position, blessings of long life, and prowess of the senses
and life airs during battle.
Anga is an address to Śaunaka.

Chapter Twenty

|| 3.20.1||
śaunaka uvāca
mahīṃ pratiṣṭhām adhyasya
saute svāyambhuvo manuḥ
kāny anvatiṣṭhad dvārāṇi
mārgāyāvara-janmanām

Śaunaka said: O son of Romaharṣaṇa! When Svāyambhuva accepted the earth

as his shelter, what did he do to manifest the living beings after the appearance
of the Kumaṛas?
Hearing about matters related to the Varāha pastime he asks a related question.

|| 3.20.2-4||
kṣattā mahā-bhāgavataḥ
kṛṣṇasyaikāntikaḥ suhṛt
yas tatyājāgrajaṃ kṛṣṇe
sāpatyam aghavān iti
dvaipāyanād anavaro
mahitve tasya dehajaḥ
sarvātmanā śritaḥ kṛṣṇaṃ
tat-parāṃś cāpy anuvrataḥ
kim anvapṛcchan maitreyaṃ
virajās tīrtha-sevayā
upagamya kuśāvarta
āsīnaṃ tattva-vittamam
Vidura, was the greatest friend and devotee of Kṛṣṇa, who gave up his elder
brother along with his son who would not listen to Kṛṣṇa’s advice since he was
an offender, and who was born of Vyāsa and consequently not less than him,
Taking shelter of Kṛṣṇa with body, mind and words, he would approach the
Lord’s devotees. After purifying himself by visiting many holy places, what did
he inquire from Maitreya, living in Haridvāra, who knew about Kṛṣṇa?
Thinking that independent questions were not proper, he asks a question
obedient to Vidura’s questions to Maitreya, in five verses. Being purified, or
devoid of suffering from bad association, by serving the tīrthas and the items
mentioned in the verses, Vidura approached Maitreya. If it becomes complete by
this method, then repeat the topics from the beginning.

|| 3.20.5||
tayoḥ saṃvadatoḥ sūta
pravṛttā hy amalāḥ kathāḥ
āpo gāngā ivāgha-ghnīr
hareḥ pādāmbujāśrayāḥ

The two must have spoken only pure topics of the Lord, which destroy sin like
the water of the Gangā which takes shelter of the Lord’s lotus feet.

The desire to hear from the beginning is clear.

|| 3.20.7||
evam ugraśravāḥ pṛṣṭa
ṛṣibhir naimiṣāyanaiḥ
bhagavaty arpitādhyātmas
tān āha śrūyatām iti

When asked by the sages at Naimiṣāraṇya, Sūta, concentrating his mind on the
Lord, then said, “Please listen.”

The group of sages had agreed that Śaunaka would ask for them.
|| 3.20.8||
sūta uvāca
harer dhṛta-kroḍa-tanoḥ sva-māyayā
niśamya gor uddharaṇaṃ rasātalāt
līlāṃ hiraṇyākṣam avajnayā hataṃ
sanjāta-harṣo munim āha bhārataḥ

Sūta said: O sages! Hearing how Varāha lifted the earth from the Garbhodaka
Ocean with complete sincerity and casually killed Hiraṇyākṣa, Vidura, with hairs
standing on end, inquired from Maitreya.
Sūta speaks in the order that Vidura spoke. Sūta replies to the sages with an
answer containing praise for Vidura, in a way that the flow would be
uninterrupted. This of course was what Śukadeva had spoken. Sūtra repeats
everything in order. Hearing about the deliverance of the earth, and the death of
Hiraṇyākṣa by the Lord because of his offense, Vidura inquired.

|| 3.20.9||
vidura uvāca
prajāpati-patiḥ sṛṣṭvā
prajā-sarge prajāpatīn
kim ārabhata me brahman
prabrūhy avyakta-mārga-vit

Vidura said: O brāhmaṇa! Knower of the truth about the Lord! Please tell me
what Brahmā did after creating the Prajāpatis.

O knower of the entity beyond our senses (avyakta-mārga-vit).

|| 3.20.12||
maitreya uvāca
daivena durvitarkyeṇa
pareṇānimiṣeṇa ca
jāta-kṣobhād bhagavato
mahān āsīd guṇa-trayāt
Maitreya said: The mahat-tattva arose from prakṛti made of three guṇas, by
disturbance caused by time, the Lord, and the inexplicable karmas of the jīvas,
through the Lord’s glance.

In order to relate the visarga of the Pādma-kalpa, in this connection, he recalls

the previously occurring Brāhma-kalpa sarga. Mahat-tattva arose from the
supreme cause, Bhagavān, not directly but by his śakti, from pradhāna, when the
guṇas were at peace. It arose from disturbance of the guṇas by daiva (karma or
the Lord ) and by time (animeṣeṇa). Daiva (the Lord) is the highest cause.

|| 3.20.15||
so ’śayiṣṭābdhi-salile
āṇḍakośo nirātmakaḥ
sāgraṃ vai varṣa-sāhasram
anvavātsīt tam īśvaraḥ
The universe, without life, lay in the Kāraṇa Ocean for over a thousand years.
Then the Lord inhabited it.

The universe, or the universal form, lay in the water. It was lifeless. At that
time the jīvas were not awake. The Lord, the great creator, entered it as the
second puruṣa.

|| 3.20.16||
tasya nābher abhūt padmaṃ
sahasrārkoru-dīdhiti
sarva-jīvanikāyauko
yatra svayam abhūt svarāṭ

From the navel of Viṣṇu arose a lotus, shining like a thousand suns, which was
the abode of all the jīvas. In this lotus appeared Brahmā.

Having entered what was created during Brāhma-kalpa, during Pādma-kalpa, a

lotus arose from the navel of the Lord.
|| 3.20.17||
so ’nuviṣṭo bhagavatā
yaḥ śete salilāśaye
loka-saṃsthāṃ yathā pūrvaṃ
nirmame saṃsthayā svayā

As directed by Viṣṇu lying on the Garbhodaka Ocean, Brahmā created all the
planets as previously with their names and forms.

He created everything with their names and forms (svayā saṃsthayā).

|| 3.20.18||
sasarja cchāyayāvidyāṃ
panca-parvāṇam agrataḥ
tāmisram andha-tāmisraṃ
tamo moho mahā-tamaḥ

First Bramā created ignorance of five types by his shadow: tamas, moha
mahātamas tāmisram, and andha-tāmisram.
This creation is shown.

|| 3.20.22||
devatāḥ prabhayā yā yā
dīvyan pramukhato ’sṛjat
te ahārṣur devayanto
visṛṣṭāṃ tāṃ prabhām ahaḥ

Shining with his effulgence, Brahmā then created the chief devatās. The
devatās, desire the day, accepted that effulgence which Brahmā gave up.

Div, belonging to the cur class of verbs, means “to wish for.” The devatās
wished for or requested the day.

|| 3.20.27||
tvam ekaḥ kila lokānāṃ
kliṣṭānāṃ kleśa-nāśanaḥ
tvam ekaḥ kleśadas teṣām
anāsanna-padāṃ tava

O Lord! You alone are the remover of suffering for devotees who suffer. You
alone give suffering to those who do not take shelter of your lotus feet.
You give suffering to those who do not take shelter of your feet in order to make
them turn to you.

|| 3.20.29-31||
tāṃ kvaṇac-caraṇāmbhojāṃ
mada-vihvala-locanām
kāncī-kalāpa-vilasad-
dukūla-cchanna-rodhasam
anyonya-śleṣayottunga-
nirantara-payodharām
sunāsāṃ sudvijāṃ snigdha-
hāsa-līlāvalokanām

gūhantīṃ vrīḍayātmānaṃ
nīlālaka-varūthinīm
upalabhyāsurā dharma
sarve sammumuhuḥ striyam
The lusty demons imagined the twilight to be a woman and were delighted. They
said, “The ankle bells on her feet are jingling. Her eyes quiver in intoxication.
Her hips are covered with fine cloth and a belt. Her breasts rub against each
other, and are raised, without space between. Her nose and teeth are beautiful
and her smile and glance are affectionate. Is she covering herself with the edge
of her cloth out of shyness? The locks of her hair are black. In this way the
demons became bewildered by the twilight whom they imaged was a woman.

Śleṣa can be feminine (śleṣā, śleṣayā) in this verse, like lekha. Or it can follow
supām suluk. (Pāṇini 7.1.39)

|| 3.20.34||
kāsi kasyāsi rambhoru
ko vārthas te ’tra bhāmini
rūpa-draviṇa-paṇyena
durbhagān no vibādhase

O beautiful woman! Who are you? Whose daughter are you? Why are you in this
place? Why do you torture us unfortunate beings by putting your priceless
beauty for sale?
You torture us because we are unfortunate, without goods to purchase your
beauty.

|| 3.20.37||
iti sāyantanīṃ sandhyām
asurāḥ pramadāyatīm
pralobhayantīṃ jagṛhur
matvā mūḍha-dhiyaḥ striyam
In this way the foolish demons accepted the twilight which stimulates lust to a
woman of lusty conduct, thinking it was a woman.
Sandhyā manifested as a woman for lusty people. They thought it was an actual
woman. Śukadeva explains it from their vision.

|| 3.20.38||
prahasya bhāva-gambhīraṃ
jighrantyātmānam ātmanā
kāntyā sasarja bhagavān
gandharvāpsarasāṃ gaṇān

Smiling with concentration on pride in beauty, Brahmā then created the

Gandharvas and Apsarās by his beauty, smelling himself.

Smiling with concentration of pride in beauty (bhāva-gambhiram), he created

the Gandarvas and Āpsarās by the beauty of his body (kāntimatyā), by smelling
himself, experiencing intense fragrance with love for himself.

|| 3.20.40||
sṛṣṭvā bhūta-piśācāṃś ca
bhagavān ātma-tandriṇā
dig-vāsaso mukta-keśān
vīkṣya cāmīlayad dṛśau

Creating the Bhūtas and Piśācas from laziness, and seeing them naked and with
loosened hair, Brahmā closed his eyes.

He created the Bhūtas and Piśācas by his body endowed with laziness (ātmā-
tandriṇā). This includes yawning, sleeping and madness, which are its various
effects.
|| 3.20.41||
jagṛhus tad-visṛṣṭāṃ tāṃ
jṛmbhaṇākhyāṃ tanuṃ prabhoḥ
nidrām indriya-vikledo
yayā bhūteṣu dṛśyate
yenocchiṣṭān dharṣayanti
tam unmādaṃ pracakṣate

When Brahmā gave up his body called laziness, the Bhūtas and Piśācas accepted
it. O Vidura! That body in which the senses become contaminated is called
sleep and by that contamination, Bhūtas attack the contaminated persons. That
condition is called madness.
The non-difference of the effects of laziness as shown. Bhūtas accepted
Brahmā’s body of sleep called yawning. The qualities are emphasized and thus
the possessor of the qualities is not mentioned. By sleep, contamination of the
senses arises, which is called madness. Madness appears in that person.
|| 3.20.42||
ūrjasvantaṃ manyamāna
ātmānaṃ bhagavān ajaḥ
sādhyān gaṇān pitṛ-gaṇān
parokṣeṇāsṛjat prabhuḥ

Then Brahmā, thinking himself powerful, created the Sādhyas and then, by his
invisibility, he created the Pitṛs.

He developed boldness (ūrjasvantam) as a benediction of the Lord.

|| 3.20.43||
ta ātma-sargaṃ taṃ kāyaṃ
pitaraḥ pratipedire
sādhyebhyaś ca pitṛbhyaś ca
kavayo yad vitanvate

The Sādhyas and Pitṛs accepted those bodies, by which the wise make offerings
to the Sādhyas and Pitṛs.
Because of the bodies given by Brahmā, the wise give offerings to them,
understanding that they have those bodies.

|| 3.20.48||
ye ’hīyantāmutaḥ keśā
ahayas te ’nga jajnire
sarpāḥ prasarpataḥ krūrā
nāgā bhogoru-kandharāḥ
The hair which fell from that rejected body became ahi, sarpa, and nāga with
hoods, which are all cruel.
The hair which fell from that body filled with anger became snakes.
|| 3.20.49||
sa ātmānaṃ manyamānaḥ
kṛta-kṛtyam ivātmabhūḥ
tadā manūn sasarjānte
manasā loka-bhāvanān

Thinking himself successful, finally Brahmā created by his mind humans and
others for increasing the population.
Brahmā was successful in the sense of creating what had previously been created
(iva). He created men (manūn), the cause of producing all people (loka-
bhāvanān), the progeny of Manu.

|| 3.20.50||
tebhyaḥ so ’sṛjat svīyaṃ
puraṃ puruṣam ātmavān
tān dṛṣṭvā ye purā sṛṣṭāḥ
praśaśaṃsuḥ prajāpatim

Brahmā gave to Manu his own human form. Those who were created previously
glanced at Manu and began to praise Brahmā.

Being the supreme shelter (ātmavān), Brahmā gave the human form to the
humans. A version with ātmanaḥ is also seen. In that case, the meaning is
Brahmā gave the human form which is the place for the Lord’s appearance
(puram ātmanaḥ) to the humans.

Chapter Twenty-one

|| 3.21.1||
vidura uvāca
svāyambhuvasya ca manor
vaṃśaḥ parama-sammataḥ
kathyatāṃ bhagavan yatra
maithunenaidhire prajāḥ
O Maitreya! Please describe the lineage of the highly respected Svāyambhuva
Manu, in which the population increased through procreation.
Some versions have Devahūtir uvāca.
|| 3.21.6||
maitreya uvāca
prajāḥ sṛjeti bhagavān
kardamo brahmaṇoditaḥ
sarasvatyāṃ tapas tepe
sahasrāṇāṃ samā daśa

Maitreya said: O dear Vidura! When Brahmā said to Kardama “Produce

progeny” Kardama went to the bank of the Sarasvatī River and performed
penance for ten thousand years.
He performed penance for ten thousand years. Using the word sahasrāṇām is
poetic license.

|| 3.21.8||
tāvat prasanno bhagavān
puṣkarākṣaḥ kṛte yuge
darśayām āsa taṃ kṣattaḥ
śābdaṃ brahma dadhad vapuḥ

O Vidura! The lotus eyed Lord, pleased with Kardama in Satya-yuga, showed
him his form as the supreme brahman as mentioned in the Vedas,.

The Lord was pleased for his having spent such time worshipping him (tāvat).
He shows his form which manifests him as param brahma as stated in the
scriptures (śābdaṃ brahma dadhat).

|| 3.21.9-12||
sa taṃ virajam arkābhaṃ
sita-padmotpala-srajam
snigdha-nīlālaka-vrāta-
vaktrābjaṃ virajo ’mbaram
kirīṭinaṃ kuṇḍalinaṃ
śankha-cakra-gadā-dharam
śvetotpala-krīḍanakaṃ
manaḥ-sparśa-smitekṣaṇam
vinyasta-caraṇāmbhojam
aṃsa-deśe garutmataḥ
dṛṣṭvā khe ’vasthitaṃ vakṣaḥ-
śriyaṃ kaustubha-kandharam
jāta-harṣo ’patan mūrdhnā
kṣitau labdha-manorathaḥ
gīrbhis tv abhyagṛṇāt prīti-
svabhāvātmā kṛtānjaliḥ

In the sky, Kardama saw the Lord shining like the pure sun, with a white lotus
garland, lotus face surrounded by black locks of hair, wearing spotless cloth, a
crown and earrings, holding a conch, cakra, club and white water lily for
amusement, with pleasing smile and glance, with Laksmī on his chest and the
Kaustubha jewel around his neck, his feet placed on the shoulders of Garuḍa.
Joyful on having his desires fulfilled, Kardama, whose had natural love for the
Lord, fell down, touching his head to the ground. With folded hands, he offered
prayers.

Four verses are taken together. He had a lotus face having many locks of glossy
black hair.
The Garuḍa mentioned here is not the son of Vinatā. Vinatā had not been born.

|| 3.21.13||
ṛṣir uvāca
juṣṭaṃ batādyākhila-sattva-rāśeḥ
sāṃsiddhyam akṣṇos tava darśanān naḥ
yad-darśanaṃ janmabhir īḍya sadbhir
āśāsate yogino rūḍha-yogāḥ

O Lord! Today my eyes have become successful in seeing you, the form for all
beings, whom the most exalted sages practicing yoga for many births pray to
see.

Śrīdhara Svāmī explains the meaning of his words in summary. Giving a bless
to destroy the fault of miserliness, then give mercy.

|| 3.21.14||
ye māyayā te hata-medhasas tvat-
pādāravindaṃ bhava-sindhu-potam
upāsate kāma-lavāya teṣāṃ
rāsīśa kāmān niraye ’pi ye syuḥ
O Lord! You bestow material benedictions on persons bewildered by your māyā
who worship your lotus feet, the boat to cross over the material world, for a
particle of material pleasure, which will lead them to hell.

Kardama was described as having natural affection (prīti-svabhāvātma).

Therefore it was proper that he have affection for the Lord who delivers people
(bhava-sindhu-potam).
|| 3.21.15||
tathā sa cāhaṃ parivoḍhu-kāmaḥ
samāna-śīlāṃ gṛhamedha-dhenum
upeyivān mūlam aśeṣa-mūlaṃ
durāśayaḥ kāma-dughānghripasya

Though I criticize the devotees with material desires, I have an evil mind since,
have approached you, a desire tree feet, with feet which are the root cause for
fulfilling all desires, with the material intention to attain a wife who can fulfil all
desires in household life, and who is suitable to my nature.

Aśeṣa-mūlam is illustrating in the following verse:

svargāpavargayoḥ puṃsāṃ rasāyāṃ bhuvi sampadām

sarvāsām api siddhīnāṃ mūlaṃ tac-caraṇārcanam

Devotional service to his lotus feet is the root cause of all the perfections a
person can find in heaven, in liberation, in the subterranean regions and on earth.
(SB 10.81.19)
|| 3.21.16||
prajāpates te vacasādhīśa tantyā
lokaḥ kilāyaṃ kāma-hato ’nubaddhaḥ
ahaṃ ca lokānugato vahāmi
baliṃ ca śuklānimiṣāya tubhyam
O Lord! Those controlled by material desires are bound by the ropes of
instructions of Brahmā, your servant, to create progeny. O Viṣṇu! Following
such people, I make an offering to you, the form of time.

“Do you worship with pure prīti?” Brahmā is dependent on you (te). This is
explained in the Gītā (3.10). He also speaks according to your order. Let others
be bound by desire, but you are not. “Why do you not surpass this, like Nārada?”
I follow such people (lokānugataḥ). I desire the recognition of these people. It is
hard to give up desire for recognition and position.
Thus I offer (vahāmi) articles of worship to you, who instigate everything, being
the form of time. Satisfied after getting those bad results, I will give up the
faulty desires. Though he shows his suffering condition with reservation in front
of superiors because of his pure nature, and not with a desire for fame, the crest
jewel of men sees himself to be full of fault.

|| 3.21.17||
lokāṃś ca lokānugatān paśūṃś ca
hitvā śritās te caraṇātapatram
parasparaṃ tvad-guṇa-vāda-sīdhu-
pīyūṣa-niryāpita-deha-dharmāḥ

Disregarding the materialists and their followers who are like animals, persons
who take shelter of the umbrella of your lotus feet become free of bodily
afflictions by mutually discussing topics concerning your qualities, which are
sweet and intoxicating.

He denies material attachment in this verse indicating that pure devotees are the
cause.

|| 3.21.19||
ekaḥ svayaṃ san jagataḥ sisṛkṣayā-
dvitīyayātmann adhi-yogamāyayā
sṛjasy adaḥ pāsi punar grasiṣyase
yathorṇa-nābhir bhagavan sva-śaktibhiḥ

O Lord! You alone exist, and desiring to create the universe, since there is no
one else to desire, you create, maintain and destroy this universe through the
guṇas, using material energy which contacts you through your glance, just as a
spider creates a web independently.
Persons with desire also pray to you, the soul of all beings. With a desire to
create the universe, you create by your śakti, ruled by yogamāyā, administered
by you (ātman adhi).
Advitīyayā can modify both yoga-māyayā and ātman.
|| 3.21.20||
naitad batādhīśa padaṃ tavepsitaṃ
yan māyayā nas tanuṣe bhūta-sūkṣmam
anugrahāyāstv api yarhi māyayā
lasat-tulasyā bhagavān vilakṣitaḥ

O Lord! You bestow material benefits to us because of our māyā, even though
you do not desire to do so. Let the benedictions be given, in order that you show
us mercy by saving us from them, for at that time we will see your spiritual form
endowed with shining tulasī.
Though having material desires, persons like me become the object of your great
mercy.
That which you give to us is not what you desire (na tavepsitam). “Why then do
I give?”
On the pretext of māyā, out of affection, you do it to increase our affection for
you.

It is like giving a sweet to a child. By that means the affection of the child
increases. Thus giving becomes a form of mercy. At that time of giving, by your
mercy (māyayā), you are seen, endowed with tulasī which gives the highest
happiness (lasantyā) on being seen by the devotees. Instead of Bhagavān,
sometimes tanvā is seen. You are manifested indirectly through the tulasī. Your
material gifts are seen, but not your form.

|| 3.21.21||
taṃ tvānubhūtyoparata-kriyārthaṃ
sva-māyayā vartita-loka-tantram
namāmy abhīkṣṇaṃ namanīya-pāda-
sarojam alpīyasi kāma-varṣam

O Lord! I offer repeated respects to you, who destroy the desire to enjoy, by
giving realization of your sweetness, who cover us with the results of karma
through the inspiration of your material māyā, who give material benedictions to
low persons such as me, and whose lotus feet are worthy of worship.

You give the highest prīti. By realization of your form, your devotees lessen
their desire for material enjoyment. If there no realization, then you cover us
with enjoyment by your māyā. Therefore I offer respects to you whose lotus feet,
worthy of worship by their nature, and who thus shower benedictions to
unworthy persons like me

|| 3.21.22||
ṛṣir uvāca
ity avyalīkaṃ praṇuto ’bja-nābhas
tam ābabhāṣe vacasāmṛtena
suparṇa-pakṣopari rocamānaḥ
prema-smitodvīkṣaṇa-vibhramad-bhrūḥ

Maitreya said: Praised sincerely in this way, the Supreme Lord with lotus navel,
seated splendidly on the shoulders of Garuḍa, moving his brow as he glanced
with a smile of love, spoke to Kardama with sweet words.
He moved his brow to indicate his kindness to Garuḍa and others, while
glancing, and smiling with affection.

|| 3.21.23||
śrī-bhagavān uvāca
viditvā tava caityaṃ me
puraiva samayoji tat
yad-artham ātma-niyamais
tvayaivāhaṃ samarcitaḥ

The Lord said: O Sage! Knowing what is in your heart, I have already fulfilled
the desire for which you have worshipped me alone by austerities for many days.

Knowing your heart, which is dedicated solely to me, but following convention,
I have already fulfilled your desire. You shall have a son. You worshiped me
because you had devotion for me, in spite of the material desire. I will not do
this for others even if they have no desires.
|| 3.21.24||
na vai jātu mṛṣaiva syāt
prajādhyakṣa mad-arhaṇam
bhavad-vidheṣv atitarāṃ
mayi sangṛbhitātmanām

Director of the progeny! The worship of persons such as you who fully
concentrate on me in their hearts is never fruitless.

He states the same by negation.

satyaṃ diśaty arthitam arthito nṛṇāṃ
naivārthado yat punar arthitā yataḥ
svayaṃ vidhatte bhajatām anicchatām
icchāpidhānaṃ nija-pāda-pallavam

The Lord certainly gives desired objects to devotees who request them, but he
does not give those objects in such a way that the devotee will ask again after
finishing his enjoyment. In other words, he gives his lotus feet, which include
all desirables, to those worshippers who do not even desire them. (SB 5.19.27)
Worship of me does not give useless results. It gives the highest result to
persons who concentrate on me (sangṛbhitātmanām) and more than that
(atitarām), persons like you.

|| 3.21.25||
prajāpati-sutaḥ samrāṇ
manur vikhyāta-mangalaḥ
brahmāvartaṃ yo ’dhivasan
śāsti saptārṇavāṃ mahīm

Emperor Svāyambhuva Manu the son of Brahmā is well known for his good
qualities. Living in Brahmāvarta, he rules the earth with the seven oceans.

He would rule what would be the seven oceans in the future. The oceans were
formed by the wheels of Priyavrata’s chariot.

|| 3.21.27||
ātmajām asitāpāngīṃ
vayaḥ-śīla-guṇānvitām
mṛgayantīṃ patiṃ dāsyaty
anurūpāya te prabho
O best of sages! He will give to you his daughter of suitable age, nature, and
qualities, with dark eyes, who desires a husband.
O person endowed with bhāva to worship me (prabho)!

|| 3.21.28||
samāhitaṃ te hṛdayaṃ
yatremān parivatsarān
sā tvāṃ brahman nṛpa-vadhūḥ
kāmam āśu bhajiṣyati
This princess to whom you have been attached for ten thousand years in your
heart will quickly fulfil your desires.

Your heart, offered to me (samāhitam) will be attached to her for ten thousand
years (imān parivatrsarān). This means her heart will be equal to yours in
following dharma. Manu will later say:
tat pratīccha dvijāgryemāṃ śraddhayopahṛtāṃ mayā
sarvātmanānurūpāṃ te gṛhamedhiṣu karmasu

Best of brāhmaṇas! Therefore accept her, suitable in every way for duties of
houshold life, offered by me with faith. (SB3.22.11)

|| 3.21.30||
tvaṃ ca samyag anuṣṭhāya
nideśaṃ ma uśattamaḥ
mayi tīrthī-kṛtāśeṣa-
kriyārtho māṃ prapatsyase

Obeying my instructions, offer the results of your actions to me. Becoming pure,
finally you will attain me.

You have become unlimitedly successful because of being a worthy recipient,

offering everything to me exclusively (mayi tīrthī-kṛta).

|| 3.21.31||
kṛtvā dayāṃ ca jīveṣu
dattvā cābhayam ātmavān
mayy ātmānaṃ saha jagad
drakṣyasy ātmani cāpi mām
Controlling the senses, having shown mercy to the living beings as a
householder, you will then give fearlessness to the living beings as a sannyāsī.
Then you will see yourself and the universe within me, Mahāviṣṇu, and you will
see me as Kṣīrodakaśāyī within yourself.
You will see yourself in me, the supreme shelter, and see me along with the
universe in you.
|| 3.21.32||
sahāhaṃ svāṃśa-kalayā
tvad-vīryeṇa mahā-mune
tava kṣetre devahūtyāṃ
praṇeṣye tattva-saṃhitām

O great sage! Then I will take birth in your wife Devahūti as an expanded form
and will write the Tattva-saṃhitā.
I will manifest along with your power (tvad-vīryeṇa). Your power of austerity
will become manifest when I appear.

sa tvayārādhitaḥ śuklo vitanvan māmakaṃ yaśaḥ

chettā te hṛdaya-granthim audaryo brahma-bhāvanaḥ

Being worshipped by you, Viṣṇu, spreading my glories and becoming your son,
will teach about Brahman and cut the knot of attachment in your heart. (SB
3.24.4)

|| 3.21.36-37||
manuḥ syandanam āsthāya
śātakaumbha-paricchadam
āropya svāṃ duhitaraṃ
sa-bhāryaḥ paryaṭan mahīm
tasmin sudhanvann ahani
bhagavān yat samādiśat
upāyād āśrama-padaṃ
muneḥ śānta-vratasya tat

O Vidura! Mounting his chariot decorated with gold, Manu along with his wife,
placing his daughter there as well, journeying over the earth, arrived at the
hermitage of peaceful Kardama on the appointed day.
Two verses are taken together.

|| 3.21.38||
yasmin bhagavato netrān
nyapatann aśru-bindavaḥ
kṛpayā samparītasya
prapanne ’rpitayā bhṛśam
Tears from the eyes of the Lord, overcome with compassion for the surrendered
soul Kardama, fell in that lake.

Seven verses described the āśrama. The Lord was overcome with compassion,
filled with great respect for Kardama. A lake named Bindusara appeared, from
the tears.

|| 3.21.39||
tad vai bindusaro nāma
sarasvatyā pariplutam
puṇyaṃ śivāmṛta-jalaṃ
maharṣi-gaṇa-sevitam

Because the lake was mixed with the tears of the Lord it was called Bindu
Sarovara. Filled with the waters of the Sarasvatī, it was pure, auspicious and
sweet, and worshipped by the great sages.

Śiva means giving good health.

|| 3.21.45-47||
praviśya tat tīrtha-varam
ādi-rājaḥ sahātmajaḥ
dadarśa munim āsīnaṃ
tasmin huta-hutāśanam

vidyotamānaṃ vapuṣā
tapasy ugra-yujā ciram
nātikṣāmaṃ bhagavataḥ
snigdhāpāngāvalokanāt

tad-vyāhṛtāmṛta-kalā-
pīyūṣa-śravaṇena ca
prāṃśuṃ padma-palāśākṣaṃ
jaṭilaṃ cīra-vāsasam
upasaṃśritya malinaṃ
yathārhaṇam asaṃskṛtam

Entering that best of holy places along with his entourage, Manu approached and
saw the seated sage, whose body was shining because of executing penance with
intense yoga. Because of the Lord’s affectionate glance and because of hearing
the nectar of the Lord’s sweet words, which were like nectar from the moon, his
body was not emaciated. He appeared like a jewel covered with dirt, with a tall
body, lotus eyes, matted hair, and tattered cloth.

Three verses are taken together. He was not at all thin, because of the glance of
the Lord.
|| 3.21.52-54||
na yadā ratham āsthāya
jaitraṃ maṇi-gaṇārpitam
visphūrjac-caṇḍa-kodaṇḍo
rathena trāsayann aghān

sva-sainya-caraṇa-kṣuṇṇaṃ
vepayan maṇḍalaṃ bhuvaḥ
vikarṣan bṛhatīṃ senāṃ
paryaṭasy aṃśumān iva

tadaiva setavaḥ sarve

varṇāśrama-nibandhanāḥ
bhagavad-racitā rājan
bhidyeran bata dasyubhiḥ

O King! If you, with bow of fearful vibration, did not tour the earth like the sun
after mounting your victorious, jewel studded chariot, instilling fear in the sinful
just by its presence, and shaking the earth with the footsteps of your huge army,
the society established according varṇa and āśrama made by the Lord would be
destroyed by the evil.
Three verses are taken together. Rathena means “by the mere presence of the
chariot.”
|| 3.21.55||
adharmaś ca samedheta
lolupair vyankuśair nṛbhiḥ
śayāne tvayi loko ’yaṃ
dasyu-grasto vinankṣyati

O King! If you sleep without worry, irreligion will increase through

uncontrolled people craving material pleasure. Tormented by the sinful, the
population will be destroyed.

Protection of dharma and destruction of adharma will happen under your glance
if you do not sleep. You can prevent the thieves by your attentiveness.

Chapter Twenty-two

|| 3.22.2||
manur uvāca
brahmāsṛjat sva-mukhato
yuṣmān ātma-parīpsayā
chandomayas tapo-vidyā-
yoga-yuktān alampaṭān

Manu said: Desiring to propagate the Vedas the universal form created you, the
brāhmaṇas, endowed with austerity, knowledge and yoga, from his face.

The universal form created you (yuṣmān) from his face. He indicates the
brāhmaṇas in general.

|| 3.22.3||
tat-trāṇāyāsṛjac cāsmān
doḥ-sahasrāt sahasra-pāt
hṛdayaṃ tasya hi brahma
kṣatram angaṃ pracakṣate

The thousand-footed Lord has created us, the kṣatriyas from his thousand arm
for protection of the brāhmaṇas. The bṛahmaṇas are called the heart and the
kṣatriyas are the arms.
The heart is predominated by jnāna-śakti and the arms are predominated by
kriya-śakti.
|| 3.22.5||
tava sandarśanād eva
cchinnā me sarva-saṃśayāḥ
yat svayaṃ bhagavān prītyā
dharmam āha rirakṣiṣoḥ
From meeting you, all my doubts have been destroyed. You have affectionately
explained the duties of the kṣatriya.
My doubts are destroyed because you have explained the duties of the kṣatriya
and other things as well, or my doubts or contaminations in the heart are
destroyed because, from seeing you, I gain qualification, and thus you speak
about dharma.
|| 3.22.7||
diṣṭyā tvayānuśiṣṭo 'haṃ
kṛtaś cānugraho mahān
apāvṛtaiḥ karṇa-randhrair
juṣṭā diṣṭyośatīr giraḥ

By good fortune you have instructed me and given my great mercy. By good
fortune, I have heard you pleasant words with open ears.

The glance of mercy was the reason for being able to understand the instructions.
His ears had been closed, their function stopping, with inattention. Ears is in the
plural to express his desire for many ears.

|| 3.22.9||
priyavratottānapadoḥ
svaseyaṃ duhitā mama
anvicchati patiṃ yuktaṃ
vayaḥ-śīla-guṇādibhiḥ

The sister of Priyavrata and Uttānapāda, my daughter, is seeking a husband

suitable in age, conduct and qualities.

Speaking of searching for persons of suitable qualities is not a matter of shame

since it was predominated by desire for companionship in dharmic principles.

|| 3.22.12||
udyatasya hi kāmasya
prativādo na śasyate
api nirmukta-sangasya
kāma-raktasya kiṃ punaḥ
Denial of sense objects which come of their own accord is not recommended
even for a person who is detached, what to speak of a person with desire for the
object.
Objects which come of their own accord (udyatasya) have been arranged by the
creator. The person detached in his mind (nirmukta-sangasya) will accept them,
for the purpose of dharma.

|| 3.22.13||
ya udyatam anādṛtya
kīnāśam abhiyācate
kṣīyate tad-yaśaḥ sphītaṃ
mānaś cāvajnayā hataḥ
One who rejects what comes of its own accord but begs from a miser has his
glorious fame destroyed. His honor is destroyed by others disrespecting him.

His honor is destroyed by others disrespecting him.

|| 3.22.15||
ṛṣir uvāca
bāḍham udvoḍhu-kāmo 'ham
aprattā ca tavātmajā
āvayor anurūpo 'sāv
ādyo vaivāhiko vidhiḥ

The sage said: Yes, I desire to get married and your daughter has not been given
to anyone else. This is a suitable marriage for us since there has been no
previous marriage.
The marriage follows rules for marriage by being a first attraction (ādhyaḥ)and
a first giving. This follows prārabdha-karma.

|| 3.22.16||
kāmaḥ sa bhūyān naradeva te 'syāḥ
putryāḥ samāmnāya-vidhau pratītaḥ
ka eva te tanayāṃ nādriyeta
svayaiva kāntyā kṣipatīm iva śriyam
O King! Let the desire of your daughter, recognized by the scripture, be fulfilled.
Who would not respect your daughter whose beauty decries all other beauty.
I, performing austerities, have prayed for a women like your daughter. How can
I reject her, a pure devotee?
pitṛbhyāṃ prasthite sādhvī patim ingita-kovidā
nityaṃ paryacarat prītyā bhavānīva bhavaṃ prabhum

After her parents departed, Devahūti, understanding the suggestions of her

husband, served him constantly with affection, just as Parvatī served Śiva. (SB
3.23.1)
She had great beauty, like Lakṣmī within the universe.

|| 3.22.17||
yāṃ harmya-pṛṣṭhe kvaṇad-anghri-śobhāṃ
vikrīḍatīṃ kanduka-vihvalākṣīm
viśvāvasur nyapatat svād vimānād
vilokya sammoha-vimūḍha-cetāḥ

Viśvāvasu, seeing her with beautiful feet jingling as she played on the roof of the
palace, with eyes fixed on a ball, fell from his airplane, because his mind was
completely bewildered.

|| 3.22.18||
tāṃ prārthayantīṃ lalanā-lalāmam
asevita-śrī-caraṇair adṛṣṭām
vatsāṃ manor uccapadaḥ svasāraṃ
ko nānumanyeta budho 'bhiyātām

What wise man would not honor this ornament among women, daughter of
Manu and sister of Uttānapāda, unseen by those who do not worship Lakṣmī,
and who has come of her own accord seeking me?

Two verses are taken together. It was not a matter of shame, since all people saw
the husband and wife as being untainted by lust. Priyavrata had left home, so
only Uttānapāda is mentioned.
|| 3.22.19||
ato bhajiṣye samayena sādhvīṃ
yāvat tejo bibhṛyād ātmano me
ato dharmān pāramahaṃsya-mukhyān
śukla-proktān bahu manye 'vihiṃsrān

As a verbal agreement, I will accept this chaste woman until I produce the power
of the Lord. Then I will consider practicing the path of bhakti, which is greater
than renunciation, as explained by the Supreme Lord, and which is endowed
with non-violence.

I will accept her until the power of Paramātmā (ātmanaḥ), Kapila, is produced
from me (me).
|| 3.22.21||
maitreya uvāca
sa ugra-dhanvann iyad evābabhāṣe
āsīc ca tūṣṇīm aravinda-nābham
dhiyopagṛhṇan smita-śobhitena
mukhena ceto lulubhe devahūtyāḥ

Maitreya said: O fierce warrior Vidura! Having said only that much, Kardama
became silent. He fixed his mind on the Lord with lotus navel. Her heart
became attracted to his smiling face.

Her heart was attracted by his face, which became brilliant with a smile, arising
from mercy bestowed by realization of Viṣṇu. Her attraction was “He is a great
devotee, suitable to be my husband.”

|| 3.22.24||
prattāṃ duhitaraṃ samrāṭ
sadṛkṣāya gata-vyathaḥ
upaguhya ca bāhubhyām
autkaṇṭhyonmathitāśayaḥ

The King, relieved of his worries, but whose heart was filled with feelings of
separation, embraced with his two arms his daughter who had been given to a
groom of equal qualities.

Two verses are taken together.

|| 3.22.26 ||
āmantrya taṃ muni-varam
anujnātaḥ sahānugaḥ
pratasthe ratham āruhya
sabhāryaḥ sva-puraṃ nṛpa

Taking permission from the great sage, the King and with his wife mounted his
chariot and arrived at his city along with his retinue.
Two verses are taken together.

|| 3.22.29-30||
barhiṣmatī nāma purī
sarva-sampat-samanvitā
nyapatan yatra romāṇi
yajnasyāngaṃ vidhunvataḥ
kuśāḥ kāśās ta evāsan
śaśvad-dharita-varcasaḥ
ṛṣayo yaiḥ parābhāvya
yajna-ghnān yajnam ījire

The city of Barhiṣmatī, filled with all wealth, was where the hairs of the boar
avatāra fell when he shook his wet body. The hairs which fell became kuśa and
kāśa grass which are always green. With that grass the sages worship the Lord
after defeating the demons who oppose sacrifice.

The hairs took the form of kuśa and kāśa grass.

|| 3.22.33||
sabhāryaḥ saprajaḥ kāmān
bubhuje 'nyāvirodhataḥ
sangīyamāna-sat-kīrtiḥ
sastrībhiḥ sura-gāyakaiḥ
praty-ūṣeṣv anubaddhena
hṛdā śṛṇvan hareḥ kathāḥ
He enjoyed with his wife and citizens, without contradicting the dharma of
others. While his glories were sung by the Gandharvas with their wives, starting
in the morning, he would listen with attention to stories of the Lord.

This is a verse in six lines.

|| 3.22.34||
niṣṇātaṃ yogamāyāsu
muniṃ svāyambhuvaṃ manum
yad ābhraṃśayituṃ bhogā
na śekur bhagavat-param

Material enjoyment could not cause deviation in saintly Svāyambhuva Manu,

who was surrendered to the Lord, because he was experienced in all types of
material enjoyment by yoga practice.

|| 3.22.35||
ayāta-yāmās tasyāsan
yāmāḥ svāntara-yāpanāḥ
śṛṇvato dhyāyato viṣṇoḥ
kurvato bruvataḥ kathāḥ
Since he heard about the Lord, meditated on him, spoke about him and made
compositions with his words about him, his passing of time, extending for a
Manvantara, was not in vain.

Two verses are taken together. His time was not worn out (ayāta-yāmāḥ) or not
enjoyed by others. Those are the two meanings in Amara-koṣa. He heard,
meditated (intense remembering), made compositions concerning Viṣṇu at
different times and taught what he composed.

|| 3.22.37||
śārīrā mānasā divyā
vaiyāse ye ca mānuṣāḥ
bhautikāś ca kathaṃ kleśā
bādhante hari-saṃśrayam

O Vidura! How can miseries arising from the body, mind, ghosts, other humans,
or natural conditions bind up a person who has taken shelter of the Lord?

Body and mind are adhyātmika sufferings. Divya means adhidaivika sufferings.
Mānuṣā means living creatures other than ghosts (adhibhautika). (bhautika also
means ghosts).
These last two groups cover many subgroups.

|| 3.22.38||
yaḥ pṛṣṭo munibhiḥ prāha
dharmān nānā-vidhān chubhān
nṛṇāṃ varṇāśramāṇāṃ ca
sarva-bhūta-hitaḥ sadā
Asked by sages, he, thinking of the welfare of all beings, spoke on various types
of auspicious dharma for humans and on varṇāśrama.
He spoke with a desire that people eventually would be interested in bhakti to
the Lord, according to the qualification of the listerners. “He would accept
devotees to listen, but what about the materialistic people?” He thought of the
welfare of all beings (sarva-bhūta-hitaḥ)

|| 3.22.39||
etat ta ādi-rājasya
manoś caritam adbhutam
varṇitaṃ varṇanīyasya
tad-apatyodayaṃ śṛṇu
I have described to you the amazing character of Svāyambhuva Manu, the first
among kings, who is worthy of describing. Now hear about the power of his
daughter.
.
Hear about the power of his daughters, including Devahūti

Chapter Twenty-three

|| 3.23.2||
viśrambheṇātma-śaucena
gauraveṇa damena ca
śuśrūṣayā sauhṛdena
vācā madhurayā ca bhoḥ

O Vidura! She served with trust, purity, respect, sense control, menial duties,
friendship and sweet words.

|| 3.23.3||
visṛjya kāmaṃ dambhaṃ ca
dveṣaṃ lobham aghaṃ madam
apramattodyatā nityaṃ
tejīyāṃsam atoṣayat
Devoid of lust, cheating, hatred, greed, sin and pride, always working with
attention and diligence, she pleased her powerful husband.
Two verse go together

|| 3.23.4-5||
sa vai devarṣi-varyas tāṃ
mānavīṃ samanuvratām
daivād garīyasaḥ patyur
āśāsānāṃ mahāśiṣaḥ

kālena bhūyasā kṣāmāṃ

karśitāṃ vrata-caryayā
prema-gadgadayā vācā
pīḍitaḥ kṛpayābravīt
Kardama, the best of sages, overcome with compassion, pained on seeing the
condition of his wife who had become thin and weak over a long time from
following vows and who desired a son from her husband who could change
destiny, spoke to her in a choked voice.

Two verse go together. She desires a son like her husband (mahāśiṣaḥ). She had
become weak and thin. Sometimes the last words in the verse are Kardama
uvāca.

|| 3.23.7||
ye me sva-dharma-niratasya tapaḥ-samādhi-
vidyātma-yoga-vijitā bhagavat-prasādāḥ
tān eva te mad-anusevanayāvaruddhān
dṛṣṭiṃ prapaśya vitarāmy abhayān aśokān

Behold the objects of enjoyment, not subject to fear and lamentation, given by
the Lord, attained rightfully by your service to me, which have been attained
through concentration of advanced meditation and worship. I will give you the
vision.
These objects have been attained by previous observance of your dharma,
predominated by worship, then austerity, then concentration (samādhi),
realization of knowledge (vidyā) and then meeting with the Lord (ātmā-yoga).
All the activities should be understood to be focused on the Lord.
|| 3.23.8||
anye punar bhagavato bhruva udvijṛmbha-
vibhraṃśitārtha-racanāḥ kim urukramasya
siddhāsi bhunkṣva vibhavān nija-dharma-dohān
divyān narair duradhigān nṛpa-vikriyābhiḥ
What is the use of attaining other enjoyments, which are destroyed by the
movement of the Lord’s brow? You have become successful. Enjoy these
extraordinary objects, attained by your service to me--unattainable by men who
identify themselves as kings.

This service cannot be attained by kings (nṛpa-vikriyābhiḥ) who use pacification,

bribery, punishment and division.
|| 3.23.9||
evaṃ bruvāṇam abalākhila-yogamāyā-
vidyā-vicakṣaṇam avekṣya gatādhir āsīt
sampraśraya-praṇaya-vihvalayā gireṣad-
vrīḍāvaloka-vilasad-dhasitānanāha

Hearing the words of her husband, who was expert in all worship and yogic
powers, Devahūti became relieved. With shining a smile and a slightly bashful
glance on her face, she spoke words choked with humility and love.

She had a slight (īṣat) smile.

|| 3.23.10||
devahūtir uvāca
rāddhaṃ bata dvija-vṛṣaitad amogha-yoga-
māyādhipe tvayi vibho tad avaimi bhartaḥ
yas te 'bhyadhāyi samayaḥ sakṛd anga-sango
bhūyād garīyasi guṇaḥ prasavaḥ satīnām

Devahūti said: O best of brāhmaṇas! O great one! O husband! I know that all
this has been achieved by you since you are the master of infallible powers of
yoga. Let us unite once, according to the verbal contact made. Bearing progeny
through a great husband is a praiseworthy quality for a woman.
This association excludes shame arising from lustful association, since bearing
children though a great husband is praiseworthy (garīyasī).
|| 3.23.11||
tatreti-kṛtyam upaśikṣa yathopadeśaṃ
yenaiṣa me karśito 'tiriraṃsayātmā
siddhyeta te kṛta-manobhava-dharṣitāyā
dīnas tad īśa bhavanaṃ sadṛśaṃ vicakṣva
O master! Do what is necessary according to the scriptures for our union, by
which my body, agitated by the desire for pleasure, will be capable of
enjoyment, since I am pained by desire stimulated by your presence. Please
consider also a house suitable for that pleasure.

She asked what is necessary in desiring to produce a good son. Tell me the
arrangements according to your instructions (yathopadeśam) by which my body
(ātmā), thin and miserable because of austerity will be able to enjoy, since I am
agitated with desire.
|| 3.23.12||
maitreya uvāca
priyāyāḥ priyam anvicchan
kardamo yogam āsthitaḥ
vimānaṃ kāma-gaṃ kṣattas
tarhy evāviracīkarat

O Vidura! Fulfilling the desire of his dear wife, Kardama situated himself in
yoga and created at that moment an airplane which moved freely in the air.

Ten verses describe the arragements.

|| 3.23.14-15||
divyopakaraṇopetaṃ
sarva-kāla-sukhāvaham
paṭṭikābhiḥ patākābhir
vicitrābhir alankṛtam
sragbhir vicitra-mālyābhir
manju-śinjat-ṣaḍ-anghribhiḥ
dukūla-kṣauma-kauśeyair
nānā-vastrair virājitam

It was equipped with attractive paraphernalia which gave constant pleasure and
was decorated with colorful small and large flags. It was radiant with various
cloths made of silk, linen and dukūla and garlands interwoven with other garland
of various colors which attracted sweetly humming bees.
Dukūla and kṣauma are both types of linen according to Amara-koṣa.
|| 3.23.21||
vihāra-sthāna-viśrāma-
saṃveśa-prāngaṇājiraiḥ
yathopajoṣaṃ racitair
vismāpanam ivātmanaḥ

Designed pleasurably with amusement areas, bed rooms, yards, and courtyards,
it seemed to cause astonishment even to Kardama.
The airplane was as if (iva) astonishing to Kardama.

|| 3.23.22||
īdṛg gṛhaṃ tat paśyantīṃ
nātiprītena cetasā
sarva-bhūtāśayābhijnaḥ
prāvocat kardamaḥ svayam

Devahūti was not too pleased on seeing that abode. Kardama, knowing the
hearts of all beings, then spoke to her.

Because of her withered body her sentiments could still not be aroused properly
(na atipriyena). Sometimes priyām is seen instead of svayam.

|| 3.23.24-25||
sā tad bhartuḥ samādāya
vacaḥ kuvalayekṣaṇā
sarajaṃ bibhratī vāso
veṇī-bhūtāṃś ca mūrdhajān
angaṃ ca mala-pankena
sanchannaṃ śabala-stanam
āviveśa sarasvatyāḥ
saraḥ śiva-jalāśayam
Following the words of her husband, the lotus eyed Devahūti, with matted locks
of hair and wearing dirty clothing, whose breasts were discolored, being covered
with dirt, entered the lake of auspicious water filled by the Sarasvatī River.

He instructs what to do in two verses. Sometimes veṇībhūtān svamūrddhajān is

seen instead of veṇī-bhūtāṃś ca mūrdhajān.
|| 3.23.26||
sāntaḥ sarasi veśma-sthāḥ
śatāni daśa kanyakāḥ
sarvāḥ kiśora-vayaso
dadarśotpala-gandhayaḥ

In the lake she saw a thousand young girls, all youthful and fragrant as lotuses,
residing in a house.
|| 3.23.27||
tāṃ dṛṣṭvā sahasotthāya
procuḥ prānjalayaḥ striyaḥ
vayaṃ karma-karīs tubhyaṃ
śādhi naḥ karavāma kim

Seeing her, the women quickly stood up, and with folded hands said, “We are
your maidservants. Please tell us what we can do for you.”

Two verses are taken together. We are your maidservants. What can we do for
you?

|| 3.23.28-29 ||
snānena tāṃ mahārheṇa
snāpayitvā manasvinīm
dukūle nirmale nūtne
dadur asyai ca mānadāḥ

bhūṣaṇāni parārdhyāni
varīyāṃsi dyumanti ca
annaṃ sarva-guṇopetaṃ
pānaṃ caivāmṛtāsavam

After bathing the cheerful Devahūti using valuable, fragrant oils, the respectful
girls gave her fine, new clothing, valuable, praiseworthy, sparkling ornaments,
food with all good qualities and sweet drinks.
Two verses are taken together. Parārdhyāni is the usual reading.

|| 3.23.30-31||
athādarśe svam ātmānaṃ
sragviṇaṃ virajāmbaram
virajaṃ kṛta-svastyayanaṃ
kanyābhir bahu-mānitam

snātaṃ kṛta-śiraḥ-snānaṃ
sarvābharaṇa-bhūṣitam
niṣka-grīvaṃ valayinaṃ
kūjat-kāncana-nūpuram
In a mirror, she saw that her body was made auspicious and clean, tended
carefully by the girls, adorned with a garland and clean cloth, bathed fully
including the head, and decorated with all ornaments, with a niṣka around her
neck, armlets, and jingling, gold anklets.

Her new appearance is described in four verses. Kṛtaśiraḥ-snānām means

starting with rubbing oil on the body up to the head and then bathing all the
limbs.

|| 3.23.34||
yadā sasmāra ṛṣabham
ṛṣīṇāṃ dayitaṃ patim
tatra cāste saha strībhir
yatrāste sa prajāpatiḥ

When she thought of her husband, best among the sages, she immediately
arrived at the spot where her husband was standing along with her servant maids

Her new mood is described.

|| 3.23.36-37||
sa tāṃ kṛta-mala-snānāṃ
vibhrājantīm apūrvavat
ātmano bibhratīṃ rūpaṃ
saṃvīta-rucira-stanīm
vidyādharī-sahasreṇa
sevyamānāṃ suvāsasam
jāta-bhāvo vimānaṃ tad
ārohayad amitra-han
O conqueror of lust! Kardama, struck with love for his wife, who was now
cleansed, shining, beautiful as she was previously, with covered, charming
breasts, fine robes, served by thousands of young girls, placed her in the
airplane.

Two verses go together. She was remarkable: she was as beautiful as she was
previous to the marriage (apūrvavat). The ending vat indicates that this
condition was natural. This was in comparison to her condition while performing
austerities.
|| 3.23.38||
tasminn alupta-mahimā priyayānurakto
vidyādharībhir upacīrṇa-vapur vimāne
babhrāja utkaca-kumud-gaṇavān apīcyas
tārābhir āvṛta ivoḍu-patir nabhaḥ-sthaḥ

The sage of undiminished glory, whose body was served by the girls and who
was attached to his wife, shone in the airplane like the moon in the sky
surrounded by charming stars while possessing many blossoming lotuses in the
form of their eyes.

Uḍupatiḥ means the husband of the constellation Rohiṇī, the dearest

constellation, who stands for Devahūti.

|| 3.23.42||
kiṃ durāpādanaṃ teṣāṃ
puṃsām uddāma-cetasām
yair āśritas tīrtha-padaś
caraṇo vyasanātyayaḥ

What is difficult to achieve for those with full absorbed minds, who take shelter
of the feet of the Supreme Lord, which destroy all misfortune?

Uddāma-cetaṣam means persons who fixed their minds on their shelter the Lord
without any other thoughts, or minds completely devoid of laziness. The Lord’s
feet destroy all misfortune. This means that the feet are not difficult to attain.
Along with destruction of misfortunate, all benefits are granted.

|| 3.23.44||
vibhajya navadhātmānaṃ
mānavīṃ suratotsukām
rāmāṃ niramayan reme
varṣa-pūgān muhūrtavat

Dividing himself in nine parts and delighting his wife, daughter of Manu, whose
desired amorous pleasure, he enjoyed for many years, which passed like a
moment.
He became nine in order to give good qualities desired in the various offspring.
|| 3.23.47||
tasyām ādhatta retas tāṃ
bhāvayann ātmanātma-vit
nodhā vidhāya rūpaṃ svaṃ
sarva-sankalpa-vid vibhuḥ

The powerful Kardama, knowing the desire of the Lord by his intelligence,
thinking of his wife, divided his form into nine, and deposited his semen in her.

The determination of the sons of Brahmā as Prajāpatis with a desire for creation
was similar. Kardama knew himself and the Lord, his instructor (ātmā-vit):

yā ta ātma-bhṛtaṃ vīryaṃ navadhā prasaviṣyati

vīrye tvadīye ṛṣaya ādhāsyanty anjasātmanaḥ

She will produce nine daughters from your semen, and sages will impregnate
those daughters. (SB 3.21.29)
sahāhaṃ svāṃśa-kalayā tvad-vīryeṇa mahā-mune
tava kṣetre devahūtyāṃ praṇeṣye tattva-saṃhitām

O great sage! Then I will take birth in your wife Devahūti as an expanded form
and will write the Tattva-saṃhitā. (SB 3.21.32)
Though he understood, he would desire to leave without completing his task.
That is understood in her second request (verse 51). She did not completely
understand his words:

ato bhajiṣye samayena sādhvīṃ

yāvat tejo bibhṛyād ātmano me
ato dharmān pāramahaṃsya-mukhyān
śukla-proktān bahu manye 'vihiṃsrān
As a verbal agreement, I will accept this chaste woman until I produce offspring.
Then I will consider practicing the path of bhakti, which is greater than
renunciation, as explained by the Supreme Lord, and which is endowed with
non-violence. (SB 3.22.19)

|| 3.23.49-50||
patiṃ sā pravrajiṣyantaṃ
tadālakṣyośatī bahiḥ
smayamānā viklavena
hṛdayena vidūyatā

likhanty adho-mukhī bhūmiṃ

padā nakha-maṇi-śriyā
uvāca lalitāṃ vācaṃ
nirudhyāśru-kalāṃ śanaiḥ

Seeing her husband leaving the home, the beautiful Devahuti smiled outwardly,
but with a heart disturbed and pained, she looked down, writing on the earth with
her jewel-like toe nails, and, suppressing her tears, slowly spoke charming
words.

Two verses are taken together.

|| 3.23.51||
devahūtir uvāca
sarvaṃ tad bhagavān mahyam
upovāha pratiśrutam
athāpi me prapannāyā
abhayaṃ dātum arhasi
Devahūti said: O master! You have accomplished what you promised to me.
But you should also give fearlessness to me, who am surrendered to you.
Sometimes śrī-devahūtir uvāca is seen. She prays for fearlessness, so that she
could make another request.
|| 3.23.52||
brahman duhitṛbhis tubhyaṃ
vimṛgyāḥ patayaḥ samāḥ
kaścit syān me viśokāya
tvayi pravrajite vanam
O brāhmaṇa! Your daughters will find qualified husbands by your endeavours.
But who will solace me when you depart to the forest?

This is the request. Qualified husbands will be found for your daughters by you
(tubhyam).
|| 3.23.55||
sango yaḥ saṃsṛter hetur
asatsu vihito 'dhiyā
sa eva sādhuṣu kṛto
niḥsangatvāya kalpate

Association with materialists done in ignorance is a cause of bondage and

association with devotees done in ignorance leads to liberation.

Even unintentional association with devotees produces liberation.

|| 3.23.56||
neha yat karma dharmāya
na virāgāya kalpate
na tīrtha-pada-sevāyai
jīvann api mṛto hi saḥ

A person whose actions do not lead to dharma, to detachment and to service of

the devotee’s feet, though living, is actually dead.
Tīrtha-pada here means devotees.

bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṃ vibho |

tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā ||
O master! Devotees like you are holy places incarnate. You purify the holy
places because the Lord is situated within you. (SB 1.13.10)
|| 3.23.57||
sāhaṃ bhagavato nūnaṃ
vancitā māyayā dṛḍham
yat tvāṃ vimuktidaṃ prāpya
na mumukṣeya bandhanāt
I have been cheated by the illusory energy of the Lord because, having attained
you, who give liberation, I did not desire liberation from bondage.
Though I have associated with the Lord, I have been cheated of even a little
knowledge of his powers. The cause is the Lord’s māyā.

Chapter Twenty-four

|| 3.24.1||
maitreya uvāca
nirveda-vādinīm evaṃ
manor duhitaraṃ muniḥ
dayāluḥ śālinīm āha
śuklābhivyāhṛtaṃ smaran

Maitreya said: The merciful sage, remembering the words of Viṣṇu, then spoke
to the praiseworthy daughter of Manu who had spoken of detachment from
material life.

Śālinīm means praiseworthy. Kardama remembers what Viṣṇu (śukla) had said.

|| 3.24.4||
sa tvayārādhitaḥ śuklo
vitanvan māmakaṃ yaśaḥ
chettā te hṛdaya-granthim
audaryo brahma-bhāvanaḥ
Being worshipped by you, Viṣṇu, spreading my glories and becoming your son,
will teach about Brahman and cut the knot of attachment in your heart.
He (saḥ) who will not be able to forget that worship by you at any time, will
teach about Bhagavān (brahma).

|| 3.24.5||
maitreya uvāca
devahūty api sandeśaṃ
gauraveṇa prajāpateḥ
samyak śraddhāya puruṣaṃ
kūṭa-stham abhajad gurum

Maitreya said: Having complete faith in the instructions of Kardama, Devahuti

worshipped the changeless Supreme Lord, her future guru, with veneration.

She had faith in Kardama’s instructions (sandeśam) and worshiped the Lord as a
guru.
|| 3.24.6||
tasyāṃ bahu-tithe kāle
bhagavān madhusūdanaḥ
kārdamaṃ vīryam āpanno
jajne 'gnir iva dāruṇi

After a long time, the Supreme Lord, Madhusūdana, who is like fire in wood,
controlled by the strength of bhakti of Kardama, made his appearance.

Bahu-tithe kale means “after a long time.” It formed by the rule bahu yuga
gaṇasajghasya tithug. (Pāṇini 5.2.52) Controled by Kardama’s bhakti (vīryam)
the Lord appeared.

|| 3.24.10-11||
bhagavantaṃ paraṃ brahma
sattvenāṃśena śatru-han
tattva-sankhyāna-vijnaptyai
jātaṃ vidvān ajaḥ svarāṭ

sabhājayan viśuddhena
cetasā tac-cikīrṣitam
prahṛṣyamāṇair asubhiḥ
kardamaṃ cedam abhyadhāt

Independent Brahmā, knowing that the Lord had appeared in a śuddha-sattva

portion to teach enumeration of the elements, worshipped the Lord’s future
activities with pure heart and then spoke to Kardama and his wife with joyful
senses.

Two verses are taken together.

|| 3.24.16||
vedāham ādyaṃ puruṣam
avatīrṇaṃ sva-māyayā
bhūtānāṃ śevadhiṃ dehaṃ
bibhrāṇaṃ kapilaṃ mune
O sage! I know that the original Lord, the treasure of the living beings, has
appeared bymercy to his devotees, assuming the body of Kapila

He has appeared by mercy to his devotees (sva-māyayā).

|| 3.24.17||
jnāna-vijnāna-yogena
karmaṇām uddharan jaṭāḥ
hiraṇya-keśaḥ padmākṣaḥ
padma-mudrā-padāmbujaḥ

eṣa mānavi te garbhaṃ

praviṣṭaḥ kaiṭabhārdanaḥ
avidyā-saṃśaya-granthiṃ
chittvā gāṃ vicariṣyati

O daughter of Manu! In order to uproot karma by the methods of jnāna and

vijnāna, with golden hair, lotus eyes, lotus feet marked with the lotus, this Lord,
killer of the demon Kaitabha, entering your womb, will travel over the world,
cutting the knot of ignorance and false knowledge.

He will cut the knot of ignorance and doubt of others, since his place of
appearance (his mother) was made of śuddha-sattva. She did not have to be
taught, but like Uddhava received instructions to teach others.

|| 3.24.19||
ayaṃ siddha-gaṇādhīśaḥ
sānkhyācāryaiḥ susammataḥ
loke kapila ity ākhyāṃ
gantā te kīrti-vardhanaḥ

The chief of perfected sages, approved by the ācāryas of Sānkhya philosophy, he

will take the name Kapila in this world and will increase your fame.

There is another sage called Kapila, founder of the Sānkhya philosophy, who is
not well approved. He will preach philosophy contrary to the theistic philosophy
of the Vedas. It is said in the Padma Purāṇa:
kapilo vāsudevo’khyas tattvaṃ sānkhyaṃ jagāda ha
brahmādibhyaś ca devebhyo bhṛgvādibhyas tathaiva ca
tathaivāsuraye sarva-vedārthair upabṛṃhitam
sarva-vedaviruddhan ca kapilo ’nyo jagāda ha
sānkhyam āsuraye anyasmai kutarka-paribṛṃhitam

Kapila or Vasudeva spoke the real Sānkhya, which is filled with the meaning of
all the Vedas to Brahmā and others, the devatās, the sages such as Bhṛgu, and to
a person called Āsuri. Another Kapila spoke Sānkhya which is contrary to the
Vedas, filled with bad logic, to another person called Āsuri.
|| 3.24.22-23||
marīcaye kalāṃ prādād
anasūyām athātraye
śraddhām angirase 'yacchat
pulastyāya havirbhuvam

pulahāya gatiṃ yuktāṃ

kratave ca kriyāṃ satīm
khyātiṃ ca bhṛgave 'yacchad
vasiṣṭhāyāpy arundhatīm

Kardama gave his daughter Kalā to Marīci, and Anasūyā, to Atri. He gave
Śraddhā to Angirā, and Havirbhū to Pulastya. He gave qualified Gati to Pulaha,
the chaste Kriyā to Kratu, Khyāti to Bhṛgu, and Arundhatī to Vasiṣṭha.

These daughters were endowed with the Lord’s śakti. Arundhatī is known as the
śakti of chastity. Her name is suitable since it means never to oppose the will of
the husband unreasonably. (rundhati means to oppose). All the daughters were
chaste.

|| 3.24.24||
atharvaṇe 'dadāc chāntiṃ
yayā yajno vitanyate
viprarṣabhān kṛtodvāhān
sadārān samalālayat
He gave Śanti, by whom sacrifice becomes successful, to Atharvā. He took care
of those best of brāhmaṇas who he had got married, along with their wives.
Śānti was also chaste.
|| 3.24.28||
bahu-janma-vipakvena
samyag-yoga-samādhinā
draṣṭuṃ yatante yatayaḥ
śūnyāgāreṣu yat-padam

The yogīs attempt to see your impersonal feature in solitary places by complete
samādhi through yoga, but this realization is achieved only after many births.
The ordinary devatās become pleased only after a long time. You are not like
that. Two verses explain that. First the wrong sādhana is described: aṣṭānga-
yoga.

|| 3.24.29||
sa eva bhagavān adya
helanaṃ na gaṇayya naḥ
gṛheṣu jāto grāmyāṇāṃ
yaḥ svānāṃ pakṣa-poṣaṇaḥ

The Supreme Lord, who favors his devotees, not considering our neglect of him,
has today appeared in the house of a materialist.

The Lord is controlled by a relationship with his devotees. He favors the

devotees (svānām). This is the correct process.
|| 3.24.30||
svīyaṃ vākyam ṛtaṃ kartum
avatīrṇo 'si me gṛhe
cikīrṣur bhagavān jnānaṃ
bhaktānāṃ māna-vardhanaḥ
You, the Supreme Lord, desiring to give a method of knowledge, and increasing
the honor of the devotees, have descended in my house to make your words true.
This explains the cause of his speaking in this manner. You increase respect for
your devotees such as Brahmā, whom we have taken shelter of today.
|| 3.24.31||
tāny eva te 'bhirūpāṇi
rūpāṇi bhagavaṃs tava
yāni yāni ca rocante
sva-janānām arūpiṇaḥ
O Lord! These are suitable forms of you who have no material form, and which
are pleasing to the devotees.

Bhagavat Sandarbha 40:

Those forms of yours which are pleasing to the devotees are suitable forms and
not others. “Other forms” refers to forms like the ugly form that the Lord
manifested to Rantideva. Such forms are made of māyā:

tasya tribhuvanādhīśāḥ phaladāḥ phalam icchatām

ātmānaṃ darśayāṃ cakrur māyā viṣṇu-vinirmitāḥ

Viṣṇu, Brahmā and Śiva, who can satisfy all materially ambitious men by giving
them the rewards they desire, and who had first disguised themselves as a
brāhmaṇa, śūdra and dog keeper, then manifested their real identities before
King Rantideva. (SB 9.21.15)

The commentary says, “The three lords, Brahmā, Viṣṇu and Śiva, appearing as
brāhmaṇa, śūdra and dog keeper by māyā (māyāḥ) showed their real forms.”
Why was the form shown to Rantideva not suitable? It was material. The Lord’s
real form is not material (arūpiṇaḥ). The commentary says “Because his form is
not material, it was impossible that it could be ugly.”
|| 3.24.33||
paraṃ pradhānaṃ puruṣaṃ mahāntaṃ
kālaṃ kaviṃ tri-vṛtaṃ loka-pālam
ātmānubhūtyānugata-prapancaṃ
svacchanda-śaktiṃ kapilaṃ prapadye
I surrender unto Kapila, whose other form is prakṛti, who is also the jīva, the
mahat-tattva, time, sūtra, ahankāra, the devatās of the directions, the universe
inhabited by your internal energy, and the possessor of independent energies.

Kavim means the jīva.

|| 3.24.34||
āsmābhipṛcche 'dya patiṃ prajānāṃ
tvayāvatīrṇarṇa utāpta-kāmaḥ
parivrajat-padavīm āsthito 'haṃ
cariṣye tvāṃ hṛdi yunjan viśokaḥ
Now I ask something from you, the master of the progeny. I have become free
of debt because of you, and fulfilled all my desires. Taking the renounced order,
I will wander about without lamentation, remembering you in my heart.

The debt was to follow the order of his father to produce offspring.
|| 3.24.35||
śrī-bhagavān uvāca
mayā proktaṃ hi lokasya
pramāṇaṃ satya-laukike
athājani mayā tubhyaṃ
yad avocam ṛtaṃ mune

The Lord said: What is spoken by me is authoritative for the people, for ultimate
and worldly affairs. Similarly, I have taken birth because of what I said to you--
that I would be your son. Thus my words are true.

What is spoken by me is authoritative everywhere. For that reason (atha) I have

appeared in your house. He gives the reason: what was said to you has been
done. Otherwise my words would not be true. Since my words are true, accept
my teachings.

|| 3.24.37||
eṣa ātma-patho 'vyakto
naṣṭaḥ kālena bhūyasā
taṃ pravartayituṃ deham
imaṃ viddhi mayā bhṛtam
Understand that this path, difficult to know, was lost in time. I have taken this
form to introduce this knowledge again.
This form has been manifested (bhṛtam) by me.

|| 3.24.43||
mano brahmaṇi yunjāno
yat tat sad-asataḥ param
guṇāvabhāse viguṇa
eka-bhaktyānubhāvite
He fixed his mind on the Brahman which is beyond auspicious and inauspicious,
which has spiritual qualities and is devoid of material qualities, and which is
realized by pure bhakti.

Bhagavat Sandarbha 89:

The superiority of Bhagavān is indicated by the fact that Brahman is a step

towards bhakti .Brahman is made perceptible constantly (anubhāvite) by sādhana
bhakti which is fixed (eka-bhaktyā) since without bhakti no goal can be
accomplished.

|| 3.24.44||
nirahankṛtir nirmamaś ca
nirdvandvaḥ sama-dṛk sva-dṛk
pratyak-praśānta-dhīr dhīraḥ
praśāntormir ivodadhiḥ

He was devoid of false ego and possessiveness, and did not see with duality. He
regarded everything equally, and perceived the state of bhakti within himself.
His intelligence was peaceful, not functioning externally. He was sober, like an
ocean without waves.

Bhagavat Sandarbha 89:

One gives up possessiveness (nirmamaḥ) from being without ahankāra

(nirahankṛtiḥ). If these two are absent one is able to get rid of desire etc. Sama-
dṛk means “not seeing difference.” Sva-dṛk means “seeing Brahman as non-
different from one’s svarūpa.” He had knowledge (dhīḥ) devoid of agitation
(praśānta), directed inwards (praytak).

|| 3.24.45||
vāsudeve bhagavati
sarva-jne pratyag-ātmani
pareṇa bhakti-bhāvena
labdhātmā mukta-bandhanaḥ
Attaining spiritual mind and intelligence, he absorbed those elements in the
Supreme Lord, omniscient Vāsudeva, the soul of the jīva, by prema-bhakti, and
achieved liberation from all bondage.

Bhagavat Sandarbha 89:

After realization of Brahman by bhakti mixed with brahma-jnāna, by the
strength of the purification by bhakti, he realized Bhagavān beyond Brahman
from the attainment of prema. That is described in this verse. He attained
spiritual identity (labdhātmā) by the state of bhakti (bhakti-bhāvena) which was
prema (pareṇa) directed to the shelter of all beings (pratyag-ātmani). After the
destruction of material ahankāra by brahma-jnāna, he attained ahankāra of
śuddha-sattva composed of the bliss of prema. “Should ahankāra and mind
return? Again they will be causes of bondage.” That is not the case. He is free of
bondage (mukta-bandhanaḥ). Anāvṛttiḥ śabdāt: there is no return from the
Lord’s abode, because of scriptural statements. (Brahma-sūtra 4.4.22).

|| 3.24.46||
ātmānaṃ sarva-bhūteṣu
bhagavantam avasthitam
apaśyat sarva-bhūtāni
bhagavaty api cātmani

Kardama saw the antaryāmī situated within all living beings, and saw all living
beings situated within Mahāviṣṇu.

Bhagavat Sandarbha 89:

His attainment of spiritual identity by pure bhakti is explained. Ātmānam means

Paramātmā. This person sees Bhagavān everywhere.

|| 3.24.47||
icchā-dveṣa-vihīnena
sarvatra sama-cetasā
bhagavad-bhakti-yuktena
prāptā bhāgavatī gatiḥ
Free from desire and hatred towards everything in the material world, with mind
seeing everything as equal, by pure bhakti for the Lord, Kardama attained the
position of an associate of the Lord in the spiritual world.

Bhagavat Sandarbha 89:

His direct meeting with the Lord is described. In his condition, he attained the
Lord (bhāgavatī gatiḥ). He saw everything equally everywhere because he was
devoid of desire and hatred anywhere, since they were despicable. It is said:

nārāyaṇa-parāḥ sarve na kutaścana bibhyati

svargāpavarga-narakeṣv api tulyārtha-darśinaḥ

Devotees solely engaged in the service of Nārāyaṇa never fear any condition of
life. For them the heavenly planets, liberation and the hellish planets are all the
same. (SB 6.17.28)
Or according to the sahasra-nāma commentary, sama means “he who stays with
(sa) Lakṣmī (ma)”. Thus sama-cetasā means “by consciousness on the Lord.”
Another version has prāpto bhāgavatiṃ gatim: Kardama attain the spiritual goal.
Bhagavad-bhakti-yuktena is modified by the phrases icchā-dveṣa-vihīnena and
sarvatra sama-cetasā. Thus the meaning is “He attained the spiritual goal by
bhakti, which concentrated on the Lord and was free of desire and hate.” It is
said in Gītā:

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca

śabdādīn viṣayāṃs tyaktvā rāga-dveṣau vyudasya ca ||

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ

dhyāna-yoga-paro nityaṃ vairāgyaṃ samupāśritaḥ ||

ahankāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham

vimucya nirmamaḥ śānto brahma-bhūyāya kalpate ||

That person who is endowed with sattvika intelligence, with mind controlled by
sattvika determination; who has given up all the sense objects such as sound;
who has eliminated attachment and repulsion; who resorts to solitude, eats little,
and controls speech, body and mind; who is completely absorbed in
contemplating the Lord; who has taken shelter of detachment; who is free from
false ego; who is devoid of impressions which increase the false ego; who is
devoid of pride, lust, anger, and possessiveness—that person, free from worldly
connections, realizes ātmā and is situated in peace. (BG 18.51-53)

brahma-bhūtaḥ prasannātmā na śocati na kānkṣati

samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām ||

Having attained realization of ātmā, being a pure soul, he does not lament for or
desire anything except me, and looks upon all other beings as equally inferior.
He attains bhakti in the form of realizing me.
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṃ tattvato jnātvā viśate tad-anantaram ||
Only by devotion does a person know me as I am. Having known me in truth, he
then meets me. (BG 18.54-55)

Viśate means “he meets me.” One says “Giving up Duryodhana the king met
(praviṣṭavān literally means “entered”) Yudhiṣṭhira.” This is explained in
Śrīdhara Svāmī’s commentary on the Tenth Canto when the cowherds see
Vaikuṇṭha after entering the wealth of Brahman.

Chapter Twenty-five

|| 3.25.1||
śaunaka uvāca
kapilas tattva-sankhyātā
bhagavān ātma-māyayā
jātaḥ svayam ajaḥ sākṣād
ātma-prajnaptaye nṛṇām

Śaunaka said: The Supreme Lord Kapila, unborn, who enumerated the elements,
appeared by his own energy to give spiritual knowledge to mankind.
Though the Lord by nature is unborn, because of mercy to his devotee he
directly appeared.

|| 3.25.2 ||
na hy asya varṣmaṇaḥ puṃsāṃ
varimṇaḥ sarva-yoginām
viśrutau śruta-devasya
bhūri tṛpyanti me 'savaḥ
Because I delight in hearing, my senses can never be fully satisfied with topics
about the form Kapila, greatest among the great persons such as puruṣāvatāras,
and the great yogīs such as Dattātreya.
He was the greatest (varimnaḥ) of the great. My senses can never be fully
satisfied. This particularly applies to the ear. Plural is used to indicate eyes and
other senses since the speaker is overcome with joy. Or through hearing the
Lord manifests his form. The ears then become like eyes for seeing.
|| 3.25.3 ||
yad yad vidhatte bhagavān
svacchandātmātma-māyayā
tāni me śraddadhānasya
kīrtanyāny anukīrtaya

Please describe to me, full of faith, all of the activities of the Lord, worthy of
glorification, which the independent Lord performs by his internal energy.
Therefore, speak some more activities (yad yad), which Kṛṣṇa (bhagavān)
performs by his svarūpa-śakti (ātmā-māyayā).

|| 3.25.4 ||
sūta uvāca
dvaipāyana-sakhas tv evaṃ
maitreyo bhagavāṃs tathā
prāhedaṃ viduraṃ prīta
ānvīkṣikyāṃ pracoditaḥ

Sūta said: Maitreya, the friend of Vyāsa, pleased on being asked about
knowledge of ātmā, just as you ask me, then spoke as follows to Vidura.

Maitreya then spoke on topics indicating Kṛṣṇa (evam).

|| 3.25.6 ||
tam āsīnam akarmāṇaṃ
tattva-mārgāgra-darśanam
sva-sutaṃ devahūty āha
dhātuḥ saṃsmaratī vacaḥ
Devahūti, remembering the words of Brahmā, spoke to her son who was seated
beyond all actions, and who could show the conclusion of the path of
knowledge.

Though she saw his power, she manifested affection, thinking of him as her son
(sva-sutam).

|| 3.25.7 ||
devahūtir uvāca
nirviṇṇā nitarāṃ bhūmann
asad-indriya-tarṣaṇāt
yena sambhāvyamānena
prapannāndhaṃ tamaḥ prabho

Devahūti said: I am disgusted with the desire for material objects by which,
continuing till this time, I have attained this dark material existence.
The words devahūtir uvāca are seen in some editions.

|| 3.25.8 ||
tasya tvaṃ tamaso 'ndhasya
duṣpārasyādya pāragam
sac-cakṣur janmanām ante
labdhaṃ me tvad-anugrahāt

Today by your mercy, after many births, I have attained you, a spiritual eye, to
let me cross over that darkness, so difficult to cross.

I have attained special eyes, not dependent on circumstances for vision. They
reveal everything, like the sun.

|| 3.25.11||
taṃ tvā gatāhaṃ śaraṇaṃ śaraṇyaṃ
sva-bhṛtya-saṃsāra-taroḥ kuṭhāram
jijnāsayāhaṃ prakṛteḥ pūruṣasya
namāmi sad-dharma-vidāṃ variṣṭham

Surrendering unto you, the axe to cut the tree of material existence for your
devotees, I offer respects to you, the best among the knowers of bhakti, with a
desire to know about the Lord and prakṛti.

Bhṛtya means persons who need support by wages etc. You are the axe to cut
the tree of saṃsāra for your own (sva) devotees (bhṛtya), by the process of
bhakti. Saṃsāra means bondage by an attractive net of thorny weeds. I have a
desire to know about māyā and the supreme Lord (puruṣasya). Knowing about
prakṛti one can reject it and follow the Lord.
|| 3.25.12 ||
maitreya uvāca
iti sva-mātur niravadyam īpsitaṃ
niśamya puṃsām apavarga-vardhanam
dhiyābhinandyātmavatāṃ satāṃ gatir
babhāṣa īṣat-smita-śobhitānanaḥ

Maitreya said: Hearing his mother’s faultless desire for increasing liberation of
humanity, Kapila, thanking her by his intelligence, with a slight smile on his
shining face, spoke about the path of the devotees who accept Kapila as the
Lord.
I will give the highest happiness, bhakti to her, since her desire to increase
liberation for all ordinary people. That is the meaning of his smile. Or she
desired to increase bhakti yoga (apavarga) for the people, since he then spoke
about bhakti, the path of the devotees (satām gatih), which was the path of his
mother of course.

|| 3.25.13 ||
śrī-bhagavān uvāca
yoga ādhyātmikaḥ puṃsāṃ
mato niḥśreyasāya me
atyantoparatir yatra
duḥkhasya ca sukhasya ca

The Supreme Lord said: I approve of yoga concerning Paramātmā for giving
one personal benefit. By that, there is complete uprooting of material happiness
and distress.

He first speaks of the method of liberation. Yoga adhyātmikaḥ means yoga fixed
on Paramātmā.

|| 3.25.14 ||
tam imaṃ te pravakṣyāmi
yam avocaṃ purānaghe
ṛṣīṇāṃ śrotu-kāmānāṃ
yogaṃ sarvānga-naipuṇam

I will explain to you that yoga, whose many parts are easy to perform, which I
previously explained to the sages eager to hear.

Sambandhokti has yogam urvanga naipuṇyam. Śrīdhara Svāmī has sarvānga-

naipuṇyam.

|| 3.25.15 ||
cetaḥ khalv asya bandhāya
muktaye cātmano matam
guṇeṣu saktaṃ bandhāya
rataṃ vā puṃsi muktaye

The mind is the cause of bondage and liberation for the jīva. Attachment to the
guṇas causes bondage but attraction for the Lord causes liberation.
Having gained rati for Paramātmā (rataṃ puṃsi) one attains liberation.

|| 3.25.16-18 ||
ahaṃ mamābhimānotthaiḥ
kāma-lobhādibhir malaiḥ
vītaṃ yadā manaḥ śuddham
aduḥkham asukhaṃ samam

tadā puruṣa ātmānaṃ

kevalaṃ prakṛteḥ param
nirantaraṃ svayaṃ-jyotir
aṇimānam akhaṇḍitam

jnāna-vairāgya-yuktena
bhakti-yuktena cātmanā
paripaśyaty udāsīnaṃ
prakṛtiṃ ca hataujasam

When the mind is free of the contamination of lust and greed arising from the
false identity of I and mine, and becomes pure, without grief, without joy and
peaceful, the jīva sees himself different from ignorance, full of knowledge,
devoid of coverings, subtle, undivided, and unattached, as well as sees ignorance
devoid of power to affect him, by a mind endowed with jnana and vairāgya, and
principally with bhakti.
Three verses are taken together. He sees himself as eternal (nirantaram) because
he is devoid of being divided (akhaṇḍitam), because he is very subtle
(aṇinānam).
He sees that ignorance cannot affect him (hataujasam) by bhakti endowed with
discrimination (jnāna) and detachment (devoid of thinking of me and mine).
Without bhakti nothing can be accomplished.
|| 3.25.21 ||
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ

Such devotees are tolerant, merciful, friendly to all beings, without enemies,
gentle, straightforward and respectful to other devotees.
Śāntāḥ means persons having śama, dama etc., the four elements of sādhana for
the jnānīs. This verse speaks of the accompanying qualities of the sādhu, as does
the following verse as well:

mahat-sevāṃ dvāram āhur vimuktes

tamo-dvāraṃ yoṣitāṃ sangi-sangam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye

Both types of saintly persons are devoid of anger, are friendly to all and do not
see faults in others. (SB 5.5.2)

Those sādhus who give respect (bhūṣaṇa) to other sādhus or who have sādhus
accompanying them have the qualities of tolerance, mercy etc.

|| 3.25.22 ||
mayy ananyena bhāvena
bhaktiṃ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas
tyakta-svajana-bāndhavāḥ
They perform steady bhakti to me with exclusive devotion, giving up all actions
to attain me, giving up friends and relatives.
This verse describes the special sādhu.

|| 3.25.23 ||
mad-āśrayāḥ kathā mṛṣṭāḥ
śṛṇvanti kathayanti ca
tapanti vividhās tāpā
naitān mad-gata-cetasaḥ
Taking shelter of me, they recite and listen to pure stories. Therefore,they are not
afflicted by material miseries, and thus fully absorb their minds in me.

This verse summarizes.

|| 3.25.24 ||
ta ete sādhavaḥ sādhvi
sarva-sanga-vivarjitāḥ
sangas teṣv atha te prārthyaḥ
sanga-doṣa-harā hi te

Those devotees are devoid of attachment to artha, dharma, kāma and mokṣa.
You should desire their association because they destroy the faults of material
association.

They are devoid of attachment to the four puruṣārthas (sarva-sanga-vivarjitāḥ).

You should desire their association because (hi) they destroy the faults of
material association.

|| 3.25.25 ||
satāṃ prasangān mama vīrya-saṃvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

From association with the best devotees, topics of my glorious pastimes become
directly realized, bringing the devotee to niṣṭhā. Then the topics become an elixir
for the heart and ears at the stage of ruci. By taste for these topics, āsakti, bhāva
and then prema for the Lord who is the destroyer of material life, quickly
develop in sequence.

By the elixir (rasāyan), an initial taste appears. Faith appears by hearing about
how Lord delivers the fallen. Then rati and prema appear.

|| 3.25.26 ||
bhaktyā pumān jāta-virāga aindriyād
dṛṣṭa-śrutān mad-racanānucintayā
cittasya yatto grahaṇe yoga-yukto
yatiṣyate ṛjubhir yoga-mārgaiḥ
The human being, being disgusted with sense happiness in this life and the next,
contemplating my pastimes with devotion, and making effort to control his mind
as he engages in yoga, in the future will endeavour on the correct path of yoga as
taught by me.

There are two types of association. Among the saintly, some see in terms of
jnāna. There are others superior to them in vision. In order to point out the
continuous longing of his mother in bhakti, among the chief sādhus, he points
out the secondary nature of those with ordinary spiritual vision in two verses.
By bhakti one becomes detached, endeavors, and engages in yoga. These are the
qualities of a candidate for yoga.
|| 3.25.27 ||
asevayāyaṃ prakṛter guṇānāṃ
jnānena vairāgya-vijṛmbhitena
yogena mayy arpitayā ca bhaktyā
māṃ pratyag-ātmānam ihāvarundhe

By jnāna manifested with detachment, without serving the objects of material

guṇas, accompanied by secondary yoga and by bhakti offered to me, a person
attains the impersonal brahman in this life.

By jnāna, without serving material objects, thinking them disgusting, one attains
the goal of tat and tvam. By discerning tvam by manifesting actual disgust with
material objects, through aṣṭānga yoga, and by bhakti, offering to me and taking
me as the sole object, one attains tat in the form of me (pratyag ātmānam)—
where the tvam identifies with tat.

|| 3.25.28 ||
devahūtir uvāca
kācit tvayy ucitā bhaktiḥ
kīdṛśī mama gocarā
yayā padaṃ te nirvāṇam
anjasānvāśnavā aham

Devahūti said: What type of bhakti is suitable to you, and what is possible for a
person like me, by which I can attain your feet, full of bliss?

Understanding that the previous described bhakti is the essence of life, she asks
only about that. However thinking herself completely unqualified out of
humility she asks details. What are the characteristics of bhakti? What type of
bhakti is suitable form to execute?
|| 3.25.32 ||
śrī-bhagavān uvāca
devānāṃ guṇa-lingānām
ānuśravika-karmaṇām
sattva evaika-manaso
vṛttiḥ svābhāvikī tu yā
animittā bhāgavatī
bhaktiḥ siddher garīyasī

The Lord said: Bhakti to the Supreme Lord without material desires, composed
of actions of the senses to reveal senses objects related to the Lord, which
conforms to guru’s instructions, with mind dedicated exclusively to the Lord,
and which includes actions on the spontaneous level, is superior to liberation.

Prīti Sandarbha 61:

Showing the excellence of bhakti, the chief type of bhakti is described.

Previously it was said:

satāṃ prasangān mama vīrya-saṃvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

From association with the best devotees, topics of my glorious pastimes become
directly realized, bringing the devotee to niṣṭhā. Then the topics become an elixir
for the heart and ears at the stage of ruci. By taste for these topics, āsakti, bhāva
and then prema(bhakti in the verse) for the Lord who is the destroyer of material
life, quickly develop in sequence. (SB 3.25.25)
Though rati (bhāva) and bhakti in the verse are both prīti, prīti becomes most
clear in bhakti, which is actually prema, characterized by intense prīti. Thus prīti
is described by the word bhakti in this verse.

This bhakti has the mind fixed on Viṣṇu (sattve) among the devatās Brahmā,
Viṣṇu and Śiva, who represent the guṇas (guṇa-lingānām), whose actions are
understood through scriptures (ānuśravika). Viṣṇu is called sattva since he
controls sattva-guṇa by proximity (not mixing with it) or because he is
composed of śuddha-sattva, arising from the action of the svarūpa-śakti. The
mind should concentrate on one form among the many forms of the Lord (eka-
manasaḥ). The word eva indicates that the mind should not go elsewhere,
concentrating on one form and then on another form. The word vṛttiḥ means
special awareness filled with favorableness to the Lord. That bhakti is devoid of
seeking results (animittā). It is natural (svabhāvikī): it arises without effort
because of the beauty of the Lord, without having to use force. This bhakti is
bhāgavatī: it is prīti, related to the Lord. By relation to prīti, bhakti of any type
becomes natural. Therefore the word vṛtti(which is natural, without effort) in the
verse means primarily prīti. It is superior to liberation (siddheḥ garīyasī) since it
is said sālokya-sārṣṭi-sāmīpya. It is not correct to say that siddheḥ refers to jnāna
just to criticize it. Jnāna has been completely condemned for its result. Since this
prīti is superior to liberation, it is definitely beyond the guṇas and furthermore is
endowed with the highest bliss, excellent for the mind for attaining the Lord’s
great mercy and renowned in function for attaining harmony with the Lord.

|| 3.25.33 ||
jarayaty āśu yā kośaṃ
nigīrṇam analo yathā

This bhakti quickly destroys the subtle body, just as the digestive fire consumes
food.

The secondary result is described.

|| 3.25.34 ||
naikātmatāṃ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ
ye 'nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi
These devotees, who are engaged in service to my feet following scriptural rules,
who desire only the taste of my beauty, who, gathering together, relish my
pastimes amongst themselves, never desire to become one with Brahman.

Previously liberation was described as the result (for bhakti as well). Why was it
glorified? This verse explains. Some exceptional persons tasting bhakti (kecit),
desiring (īhāḥ) me, do not desire oneness in liberation. Thus persons previously
described had bhaktyābhāsa (impure bhakti).

|| 3.25.35 ||
paśyanti te me rucirāṇy amba santaḥ
prasanna-vaktrāruṇa-locanāni
rūpāṇi divyāni vara-pradāni
sākaṃ vācaṃ spṛhaṇīyāṃ vadanti

O mother! The devotees see my attractive, red eyes in my smiling face and my
spiritual forms which bestow blessings. They speak pleasing words with me.
They see my forms. According to different expectations and inclinations of the
devotee different forms manifest. They speak pleasing words with me (sākam).

|| 3.25.36 ||
tair darśanīyāvayavair udāra-
vilāsa-hāsekṣita-vāma-sūktaiḥ
hṛtātmano hṛta-prāṇāṃś ca bhaktir
anicchato me gatim aṇvīṃ prayunkte

To the devotees whose minds and senses have been stolen by the attractive limbs
of the Lord, which contain pleasing words, glances, smiles and pastimes, and
which fulfil their desires, bhakti offers them a role as a personal associate,
though they do not desire it.

Because the devotee, out of humility thinking he is under karma, desires only
bhakti, he does not desire other things. But bhakti gives a fine goal beyond
prakṛti (aṇvīm), in the form of being the Lord’s associate.

|| 3.25.37 ||
atho vibhūtiṃ mama māyāvinas tām
aiśvaryam aṣṭāngam anupravṛttam
śriyaṃ bhāgavatīṃ vāspṛhayanti bhadrāṃ
parasya me te 'śnuvate tu loke
The devotees certainly do not desire attainment of the happiness of the material
universe piled up by māyā, the powers of yoga-siddhis following bhakti, the
auspicious rewards of residing in Vaikuṇṭha, or the bliss of Brahman. But the
devotees attain the planet of me, the Supreme Lord.
Prīti Sandarbha 65:

Two verses illustrate this: After becoming associates (athaḥ) the devotees do not
desire the wealth of enjoyment (vibhūtim) manifested as the reward by my
mercy towards the devotee (māyayā). Nor do they desire sārṣṭi or wealth directly
related to the Lord (bhāgavatīm śriyam). Though they do not desire these,
because they desire only the happiness of bhakti, still, they attain my planet
called Vaikuṇṭha. This shows the affection of the Lord for the devotee.

so ’pi vavre ’calāṃ bhaktiṃ tasminn evākhilātmani

tad-bhakteṣu ca sauhārdaṃ bhūteṣu ca dayāṃ parām
Sudāmā chose unshakable devotion for Kṛṣṇa, the Supreme Soul of all existence;
friendship with his devotees; and compassion for all living beings. (SB 10.41.51)

iti tasmai varaṃ dattvā śriyaṃ cānvaya-vardhinīm

balam āyur yaśaḥ kāntiṃ nirjagāma sahāgrajaḥ

Not only did Kṛṣṇa grant Sudāmā these benedictions, but he also awarded him
strength, long life, fame, beauty and ever-increasing prosperity for his family.
Then Kṛṣṇa and his elder brother took their leave. (SB 10.41.52)

This shows that the devotees are not attached to these things. Since the vibhūtis
are offered after ignorance is destroyed, and they are bestowed by the mercy of
the Lord (māyayācitam), it cannot be said that the devotees have material
desires. Māyayācitam (wealth piled up by māyā) can also mean the wealth
attained in Brahmaloka. The devotees have all wealth under their control. But
they do not want to enjoy it since they consider it all insignificant.

tad yatheha karma-jito lokaḥ kṣīyate

evam evāmutra puṇya-jito lokaḥ kṣīyate
Just as places attained as a result of actions in this life perish, places in a future
life attained by pious acts of this life are also destroyed. (Chāndogya Upaniṣad
8.1.6)

atha ya ihātmānam anuvidya vrajanty etāṃś ca satya-kāmāṃs teṣāṃ sarveṣu

lokeṣu kāmacāro bhavati

Those persons who depart from here while knowing ātmā and true desirable
objects wander at will in all worlds. (Chāndogya Upaniṣad 8.1.6)

|| 3.25.38 ||
na karhicin mat-parāḥ śānta-rūpe
nankṣyanti no me 'nimiṣo leḍhi hetiḥ
yeṣām ahaṃ priya ātmā sutaś ca
sakhā guruḥ suhṛdo daivam iṣṭam

The devotees in the spiritual world are never deprived of any enjoyment. My
wheel of time does not afflict those devotees, for whom I am a lover, the ātmā,
son, friend, elder, companion or worshipable deity.
Prīti Sandarbha 65:
“Without exception of any the planet, there must be destruction of enjoyment for
the enjoyer, as happens in Svarga.” In Vaikuṇṭha, which does not change (śānta-
rūpe), my devotees who live there are not deprived of any enjoyment at any time
(na nankṣyanti). My wheel of time (animiṣaḥ hetiḥ) does not devour them.

brahma-lokam abhisampadyate na ca punar āvartate

He will then attain Brahman and never return. (Chāndogya Upaniṣad 8.15.1 )

ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna |

mām upetya tu kaunteya punar janma na vidyate ||

O Arjuna, all those including the inhabitants of Brahma-loka take birth again.
But having attained me, O son of Kuntī, a person does not take birth again. (BG
8.16)

param utkṛṣṭam ayanaṃ sthānaṃ punar āvṛtti-śankā-rahitam iti parāyaṇaḥ |

puṃlinga-pakṣe bahu-vrīhiḥ
Parāyaṇa means the place (ayanam) which is excellent (para) without fear of
returning to the material world. It is a bahuvrīhi compound in the masculine.
(Sahasra-nāma-bhāṣya)

That is not their only greatness. For those persons with prema bhakti (yeṣām)
who know nothing except me, I am everything to them-- a lover, the ātmā, son,
friend, elder, companion or worshipable deity. Or this can express relationships
in Goloka. There, the bhāvas and cowherds are eternal. Or the last line is an
answer to the question “After avidyā ends, with what bhāva do they attain your
planet?”

According to Padma Purāṇa, some sages who thought of the Lord as ātmā or
Brahman attained Brahman. Those who thought of him as their son attained him
as a son. Suhṛdaḥ is in the plural to indicate different types of friendship. Nārada
says in the Fourth Canto:
śāntāḥ sama-dṛśaḥ śuddhāḥ sarva-bhūtānuranjanāḥ
yānty anjasācyuta-padam acyuta-priya-bāndhavāḥ

The friends of the Lord, those who are peaceful, seeing all things equally, pure,
and pleasing to all beings, easily go to the Lord’s abode. (SB 4.12.37)
|| 3.25.39-40 ||
imaṃ lokaṃ tathaivāmum
ātmānam ubhayāyinam
ātmānam anu ye ceha
ye rāyaḥ paśavo gṛhāḥ

visṛjya sarvān anyāṃś ca

mām evaṃ viśvato-mukham
bhajanty ananyayā bhaktyā
tān mṛtyor atipāraye

Giving up attachment to bodily identification which produces the enjoyments in

this life and the next, and giving up as well related persons such as wife and
sons, and items such as wealth, animals and house, the devotees with exclusive
bhakti worship me, who stand before them wherever they are. I take them
beyond the ocean of birth and death.

Thes two verse summarize. It take those who worship me with affection (evam)
by exclusive bhakti, beyond death. They worship me by bhakti unmixed with
other devotion (ananyayā), and I manifest according to their bhava in many
forms (viśvato mukham).
|| 3.25.41||
nānyatra mad bhagavataḥ
pradhāna-puruṣeśvarāt
ātmanaḥ sarva-bhūtānāṃ
bhayaṃ tīvraṃ nivartate

Except by devotion to me as Kṛṣṇa Bhagavān, Rāma, the Lord of Vaikuṇtha or

by devotion to the puruṣāvatāras, intense fear in the material world cannot be
stopped.
You inquired about the material world and the Lord and the method to stop
material existence (verse 11). This is the only method.
|| 3.25.44 ||
etāvān eva loke 'smin
puṃsāṃ niḥśreyasodayaḥ
tīvreṇa bhakti-yogena
mano mayy arpitaṃ sthiram

The mind offered to me with pure bhakti with steadifness alone creates the
highest benefit for men in this world.
He states his view as in verse 32. The mind should be offered with bhakti,
which is fixed or pure (tīvreṇa), uninterrupted by yoga or karma. It thus becomes
steady (sthiram). This manifests the highest puruṣārtha.

Chapter Twenty-six

|| 3.26.1 ||
śrī-bhagavān uvāca
atha te sampravakṣyāmi
tattvānāṃ lakṣaṇaṃ pṛthak
yad viditvā vimucyeta
puruṣaḥ prākṛtair guṇaiḥ

The Lord said: Now I will describe the features of the elements one by one,
knowing which, a person can be freed from the guṇas of prakṛti.
Having been successful in explaining bhakti, this chapter discusses sānkhya,
jnāna and yoga just for consideration.

|| 3.26.3 ||
anādir ātmā puruṣo
nirguṇaḥ prakṛteḥ paraḥ
pratyag-dhāmā svayaṃ-jyotir
viśvaṃ yena samanvitam
This ātmā is the puruṣa, who is eternal, without material qualities, since he is
beyond prakṛti; who is beyond the senses; who has a spiritual abode; who is self-
manifesting, and from whom this universe, owned by him, appears.

The Paramātmā (ātmā) is the puruṣa devoid of material guṇas by whom the
universe appears. This shows the Lord as the cause of everything is endowed
with unlimited śakti, with manifestation of variety.

|| 3.26.4 ||
sa eṣa prakṛtiṃ sūkṣmāṃ
daivīṃ guṇamayīṃ vibhuḥ
yadṛcchayaivopagatām
abhyapadyata līlayā
As a pastime, Paramātmā, the powerful Lord, accepted, prakṛti, composed of the
guṇas, subtle in state, and belonging to the Lord, whom he contacted by his will.

Paramātmā glanced at māyā by his will alone (yadṛcchayā), as a pastime.

Lokavat tu līlākaivalyam: the Lord has pastimes similar to the activities of this
world. (Brahma-sūtra 2.1.33) Sa aikṣata: the Lord glanced. (Aitareya Upaniṣad
1.1.1)

|| 3.26.5 ||
guṇair vicitrāḥ sṛjatīṃ
sa-rūpāḥ prakṛtiṃ prajāḥ
vilokya mumuhe sadyaḥ
sa iha jnāna-gūhayā

Seeing prakṛti, which creates the bodies of the living beings, similar to itself but
with great variety through the guṇas, the jīva becomes immediately bewildered
by avidyā.

The state other than the puruṣa is described. The jīva in the body becomes
bewildered on seeing prakṛti, which creates the bodies as one of her portions by
her function of avidyā (jnāna-gūhayā). By seeing prakṛti, the jīva becomes
bewildered through ignorance produced by parāg bhūta prakṛti (directed away
from the Lord). The pratyag bhūta knowledge (directed to the Lord) is the
svarūpa-śakti of the Lord.

nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ |

ajnānenāvṛtaṃ jnānaṃ tena muhyanti jantavaḥ ||

The perfect Lord is not responsible for the sinful or pious acts of the jīvas. But
since their eternal knowledge is covered by their eternal hostility to the Lord the
living entities are bewildered by that ignorance and blame the Lord. (BG 5.15)
|| 3.26.6 ||
evaṃ parābhidhyānena
kartṛtvaṃ prakṛteḥ pumān
karmasu kriyamāṇeṣu
guṇair ātmani manyate

The jīva thinks himself the doer of activities which are done by the guṇas, by
false identification with prakṛti.
Paramātmā Sandarbha 29:

By thinking himself to be prakṛti by absorption in prakṛti, (parābhidhyānena) he

thinks himself to be the doer of activities done by the guṇas of prakṛti. Since it
is impossible to think oneself to be something else without first having an
identity of “I.” This is another type of sensing “I” for the jīva. It is a covering
of ahankāra (with a sense of “I”) which arises from absorption in prakṛti. The
sense of “I” in itself is not a cause of saṃsāra since it is fixed in the pure svarūpa
of the jīva. The two types of sensing “I” are shown in the following:

sanne yad indriya-gaṇe 'hami ca prasupte

kūṭa-stha āśayam ṛte tad-anusmṛtir naḥ

When the senses and (material) ahankāra cease to function in deep sleep, the
fixed ātmā alone remains, without the covering of the subtle body, but with
memory of the experience of deep sleep. (SB 11.3.36)

Because the false identity of ahankāra remains dormant in deep sleep, and
because memory of the self is not destroyed, we have memory (tad-anusmṛtir
naḥ) such as “I slept happily.” In that memory one does not even seek out one’s
false identity. When in a state of false identity (in waking state) one seeks out
one’s identity as an illusory witness.
|| 3.26.8 ||
kārya-kāraṇa-kartṛtve
kāraṇaṃ prakṛtiṃ viduḥ
bhoktṛtve sukha-duḥkhānāṃ
puruṣaṃ prakṛteḥ param

They say that prakṛti is the cause of the jīva’s actions, being the cause of the
body, senses and sense devatās. They say that the Supreme Lord, superior to
prakṛti, is the cause of awareness of enjoyment and suffering in the jīva.
The formation of the world predominated by upādhis can be described in terms
of the nature of the upādhis. They say that prakṛti is the cause in terms of kārya,
kāraṇam and kartṛtiva.
Everything is initiated by Paramātmā, but he does not have upādhis. The Lord is
the cause of consciousness of (bhoktṛtve), the happiness and sufferings of the
jīvas.

|| 3.26.9 ||
devahūtir uvāca
prakṛteḥ puruṣasyāpi
lakṣaṇaṃ puruṣottama
brūhi kāraṇayor asya
sad-asac ca yad-ātmakam

Devahūti said: O Supreme Lord! Please tell me the characteristics of prakṛti

and the Supreme Lord as the causes of the universe which is composed of gross
and subtle effects.

Having heard of prakṛti and the two puruṣas, she inquires about the
characterisitics of the Lord and his śakti, prakṛti. The order of the questions is
according to the desire of Sūta, since that was known to be his desire previously.

|| 3.26.10 ||
śrī-bhagavān uvāca
yat tat tri-guṇam avyaktaṃ
nityaṃ sad-asad-ātmakam
pradhānaṃ prakṛtiṃ prāhur
aviśeṣaṃ viśeṣavat
The Lord said: Prakṛti is called avyakta because, though having variety, it has a
state of invisibility when the three guṇas are in balance. It is called pradhāna
because, manifesting variety, it is the best, being the shelter of all the visible
elements. It is called prakṛti because it is the very cause of all causes and effects.
It is eternal.

That which is a collection of the three guṇas is called avyakta, pradhāna, and
prakṛti. It is called avyakta (unmanifest) because it is without qualities
(aviśeṣam) when the three guṇas are in equilibrium. This means it is in an
undeveloped state (avyākṛta). It is called pradhāna (chief) because, having
particulars or effects (viśeṣavat), it is best among all the effects which are its
parts--the particulars such as mahat-tattva--since it is the shelter of all these. It is
called prakṛti because it has the nature (ātmaka) of all effect and cause (sad-asat)
such as mahat-tattva and the rest, since it is their cause. It is eternal. During
pralaya, prakṛti is in an undeveloped condition, a causal state, holding within it
all its aṃśas. The aṃśas or elements are in an uncombined state which needs to
be mixed with other elements for creation and maintenance to take place. This is
the undeveloped state. It is not Brahman since Brahman does not have guṇas,
and it is not mahat-tattva or other elements since they are prakṛti’s effects,
depending on it. Kapila speaks the verse.

Or it is known by various names, because of being unable to describe its

remarkable form. The śrautas and smārtas call this substance (prakṛtim)
pradhāna because it is the best of all. Its remarkable form is shown. Though
made of three guṇas it is invisible (avyaktam). But the guṇas manifest. It is
effect and cause (sad asat) but without those causes and effects (nityam). It has
qualities like sattva etc., but it is without qualities when in a peaceful state. In
deriving the full meaning of the statement, unwarranted interpretations are
rejected.

|| 3.26.11 ||
pancabhiḥ pancabhir brahma
caturbhir daśabhis tathā
etac catur-viṃśatikaṃ
gaṇaṃ prādhānikaṃ viduḥ

The wise know the products of pradhāna, enumerated as five, five, four and ten,
to be Brahman.

They know the product of pradhāna to be Brahman. That means they worship
them as Brahman.

|| 3.26.14 ||
mano buddhir ahankāraś
cittam ity antar-ātmakam
caturdhā lakṣyate bhedo
vṛttyā lakṣaṇa-rūpayā

The internal sense organ is divided into four-- the mind, intelligence, ego and
citta—because of distinctive functions.
|| 3.26.15 ||
etāvān eva sankhyāto
brahmaṇaḥ sa-guṇasya ha
sanniveśo mayā prokto
yaḥ kālaḥ panca-viṃśakaḥ

What I have described as the situation of the Brahman as the material world, of
which time is the twenty-fifth element, has thus been enumerated.
The material constituents have been described. The elements of power will now
be described. The puruṣa as kāla is the twenty-fifth element. Jīva is another
aṃśa of the Lord.

|| 3.26.16 ||
prabhāvaṃ pauruṣaṃ prāhuḥ
kālam eke yato bhayam
ahankāra-vimūḍhasya
kartuḥ prakṛtim īyuṣaḥ

Time is said to be the Lord’s power, by which fear arises in the jīva, having
contacted prakrṭi and being bewildered by ego.

The powerful elements of time are of two types. Two verses describe this.

|| 3.26.17 ||
prakṛter guṇa-sāmyasya
nirviśeṣasya mānavi
ceṣṭā yataḥ sa bhagavān
kāla ity upalakṣitaḥ

O Devahūti! Powerful time is described as that which produces agitation in

prakṛti, which was previously in a state of equilibrium of the guṇas, without
distinctions.
This is the speaker’s opinion. The puruṣa (bhavagān) as time, his aṃśa, is
considered to be superior since it causes agitation of the guṇas.
|| 3.26.18 ||
antaḥ puruṣa-rūpeṇa
kāla-rūpeṇa yo bahiḥ
samanvety eṣa sattvānāṃ
bhagavān ātma-māyayā

He who, by his own energy, exists internally as antaryāmī (or jīva) and
externally as time for all beings, is the Supreme Lord.
Time like the jīva is an aṃśa of the Lord. For the upādhis like devatā
(sattvānām), there are two powerful elements-- time and the jīva. The twenty
four plus prakṛti and puruṣa make twenty-six. Time and the jīva make twenty-
eight items.

|| 3.26.19 ||
daivāt kṣubhita-dharmiṇyāṃ
svasyāṃ yonau paraḥ pumān
ādhatta vīryaṃ sāsūta
mahat-tattvaṃ hiraṇmayam

The Supreme Lord placed the jīvas into the womb of prakṛti, whose guṇas were
agitated by time. Prakṛti gave birth to the brilliant mahat-tattva.

Daivāt here means time. The invisible jīvas joined with prakṛti. Thus they are
called vīryam (semen), śakti with consciousness.

seyam devataikṣata hantāham imās tisro devatā anena jīvenātmanānupraviśya

nāma-rūpe vyākaravāṇīti tāsāṃ tri-vṛtam ekaikaṃ karavāṇīti. seyaṃ devatemās
tisro devatā anena jīvenātmanānupraviśya nāma-rūpe vyākarot tāsāṃ tri-vṛtaṃ
tri-vṛtam ekaikām akarot

The Lord desired "Let me enter these three devatās (fire, water and earth) with
the jīva and divide name and form. Let me divide each of these threefold." The
Lord entered the three devatās with the jīva and divided name and form. He
made each of the elements three fold. (Chāndogya Upaniṣad 6.3.2-4)

|| 3.26.20 ||
viśvam ātma-gataṃ vyanjan
kūṭa-stho jagad-ankuraḥ
sva-tejasāpibat tīvram
ātma-prasvāpanaṃ tamaḥ
Mahat-tattva, the seed of the universe, without disturbance, manifesting the
universe held within itself, swallowed up by its power the intense darkness
which had covered it since the time of destruction.

Mahat-tattva was devoid of agitation or lethargy, unlike the mind. By its power
it destroyed ignorance (tamaḥ).
|| 3.26.21 ||
yat tat sattva-guṇaṃ svacchaṃ
śāntaṃ bhagavataḥ padam
yad āhur vāsudevākhyaṃ
cittaṃ tan mahad-ātmakam

Mahat-tattva, which is represented by citta in the body, which is predominated

by sattva, which is pure, peaceful, and the place to worship the Lord, is also
called Vāsudeva.

Because of its purity (svaccham) it is the place of the Lord (bhagavataḥ padam).
It is called Vāsudeva because of seeing oneness of the object of worship and the
place of the object. By the krīya-śakti, mahat-tattva becomes sūtra.

|| 3.26.23-24 ||
mahat-tattvād vikurvāṇād
bhagavad-vīrya-sambhavāt
kriyā-śaktir ahankāras
tri-vidhaḥ samapadyata

vaikārikas taijasaś ca
tāmasaś ca yato bhavaḥ
manasaś cendriyāṇāṃ ca
bhūtānāṃ mahatām api

From the transformation of mahat-tattva, induced by the power of the Lord,

ahankāra endowed with jnāna, kriya, and dravya śaktis appeared in three forms,
vaikārika (sattva), taijasa (rajas) and tāmas, from which the mind, senses and the
five gross elements appeared.

Kriya-śaktiḥ ahānkāraḥ means the ahankāra, which possesses śakti for producing
various things like mind. As with mind, the devatās of the senses also arise
from vaikārika. The five gross elements includes the sense objects.
|| 3.26.25 ||
sahasra-śirasaṃ sākṣād
yam anantaṃ pracakṣate
sankarṣaṇākhyaṃ puruṣaṃ
bhūtendriya-manomayam

Situated in ahankara is the Lord with a thousand heads known as Sankārṣaṇa and
also called Ananta, the cause of the mind, senses and gross elements.
The ahankāra is equated with Ananta (though Ananta resides there). The place
and the object of worship are taken as identical. Sākṣāt means visible to the
senses or “equal to” according to Amara-koṣa. Ahankāra is described: it is the
cause of the mind, senses and gross elements. Ananta is described. Sankarṣaṇa
is the first puruṣa among those described in three verses.
|| 3.26.28 ||
yad vidur hy aniruddhākhyaṃ
hṛṣīkāṇām adhīśvaram
śāradendīvara-śyāmaṃ
saṃrādhyaṃ yogibhiḥ śanaiḥ

In the mind is situated the Lord known as Aniruddha, master of the senses,
having the complexion of a blue lotus, worshipped quietly by the yogīs.

As previously explained the mind is identified with its deity Aniruddha.

|| 3.26.29 ||
taijasāt tu vikurvāṇād
buddhi-tattvam abhūt sati
dravya-sphuraṇa-vijnānam
indriyāṇām anugrahaḥ

O Devahūti! From the transformation of ahankāra in rajas, buddhi,

consciousness directed to manifestation of objects, appeared. It assists the
senses.
Two verses are taken together. Citta is mere awareness of objects in
consciousness. Buddhi identifies the object by consideration. Mind
contemplates the object after identifying it as “this is so and so.”

|| 3.26.30 ||
saṃśayo 'tha viparyāso
niścayaḥ smṛtir eva ca
svāpa ity ucyate buddher
lakṣaṇaṃ vṛttitaḥ pṛthak

The characteristics of buddhi by its various functions are doubt, false

knowledge, ascertaining correct knowledge, remembrance and sleep.
After knowledge, doubt etc. are the various forms of contemplating the
knowledge. The presiding deity is Brahmā and the worshipable lord is
Pradyumna. As previously the place and the deity are seen as one.

|| 3.26.31 ||
taijasānīndriyāṇy eva
kriyā-jnāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijnāna-śaktitā

All the senses, both action and knowledge senses, arise from taijasa ahankāra
since the prāṇa impelling the action senses possesses taijasa kriya-śakti and
buddhi impelling the knowledge senses possesses taijasa vijnāna-śakti.

The knowledge senses arise from taijasa ahankāra, since there is prominence of
rajas when acquiring various types of knowledge.

|| 3.26.32 ||
tāmasāc ca vikurvāṇād
bhagavad-vīrya-coditāt
śabda-mātram abhūt tasmān
nabhaḥ śrotraṃ tu śabdagam
From transformation of ahankāra in tāmas, inspired by the Lord’s power as time,
sound appeared, and from that, ether appeared. The ear is the receptacle of
sound.

Sound arose, inspired by the power of time (bhagavad-vīrya). The ear goes to
sound. That is its tataṣṭha-lakṣaṇa. Sound is capable of being received by the
ear.
|| 3.26.33 ||
arthāśrayatvaṃ śabdasya
draṣṭur lingatvam eva ca
tan-mātratvaṃ ca nabhaso
lakṣaṇaṃ kavayo viduḥ

The wise know the characteristics of sound as follows: expression of meaning,

revelation of a seer of events, and the subtle form of ether.
Sound is the shelter of meaning and the indicator of a particular observer. Its
svarūpa lakṣaṇā is being the tanmātra of ether. The characteristics of sound and
sound are taken as one. Actually there are two types of sound and other
tanmātras: the subtle condition of a substance such as ether or the tanmātra, and
the condition indicated by its qualities such as expressing meaning.

|| 3.26.39 ||
dravyākṛtitvaṃ guṇatā
vyakti-saṃsthātvam eva ca
tejastvaṃ tejasaḥ sādhvi
rūpa-mātrasya vṛttayaḥ

O Devahūti! The qualities of form are providing shape, allowing perception

through qualities, and allowing perception of size. It is the tan-mātrā of fire.

Form is the extraordinary quality of fire (tajastvam tejasaḥ). This means that
form reveals the extraordinary quality of fire. The material is fire, possessing
extraordinary form.
|| 3.26.43 ||
kledanaṃ piṇḍanaṃ tṛptiḥ
prāṇanāpyāyanondanam
tāpāpanodo bhūyastvam
ambhaso vṛttayas tv imāḥ

The qualities of water are moistening, making balls, causing satisfaction, giving
life, relieving thirst, softening, extinguishing heat, and being plentiful.

Water’s quality is abundance. By seeing the moon, the ocean increases.

|| 3.26.46 ||
bhāvanaṃ brahmaṇaḥ sthānaṃ
dhāraṇaṃ sad-viśeṣaṇam
sarva-sattva-guṇodbhedaḥ
pṛthivī-vṛtti-lakṣaṇam
The qualities of earth are its use in production of deity forms, its steadiness, its
accommodating power, its ability to make other elements perceptible, and its
power to manifest differences in all beings and their qualities.

Earth is used for making forms (of sapphire or other materials) of the Lord
(brahmaṇaḥ) in order to remember (bhāvanam) the Lord. Water and other
elements lack fragrance, and are thus incomplete for making forms of the Lord
(whereas earth has all the tanmātras). Or earth is used for the imaginary form
(bhāvanam) of the universal form.
|| 3.26.48 ||
tejo-guṇa-viśeṣo 'rtho
yasya tac cakṣur ucyate
ambho-guṇa-viśeṣo 'rtho
yasya tad rasanaṃ viduḥ
bhūmer guṇa-viśeṣo 'rtho
yasya sa ghrāṇa ucyate

The unique quality of fire, form, is the sense object of the eye. The unique
quality of water, taste, is the sense object for the tongue. The unique quality of
earth, smell, is the sense object of the nose.

Six lines make the verse.

|| 3.26.50 ||
etāny asaṃhatya yadā
mahad-ādīni sapta vai
kāla-karma-guṇopeto
jagad-ādir upāviśat
When the seven elements starting with mahat-tattva did not combine, the
Supreme Lord entered all the elements along with time, karma and prakṛti.
At that time the Lord entered along with time, karma and prakṛti.

|| 3.26.51 ||
tatas tenānuviddhebhyo
yuktebhyo 'ṇḍam acetanam
utthitaṃ puruṣo yasmād
udatiṣṭhad asau virāṭ
By the Lord’s entrance into the elements, they combined together and formed an
unconscious globe, from which the universal form composed of the mass of jīvas
arose.

The unconscious globe arose (utthitam) by the combination. From that, the
universal form arose. This is Hiraṇyagarbha, the totality of jīvas. He arose as if
from sleep, becoming fully conscious.

|| 3.26.53 ||
hiraṇmayād aṇḍa-kośād
utthāya salile śayāt
tam āviśya mahā-devo
bahudhā nirbibheda kham

Rising from the golden globe lying on the water, the Supreme Lord situated
himself there and differentiated the apertures of his body.

He divided up ether (kham).

|| 3.26.54 ||
nirabhidyatāsya prathamaṃ
mukhaṃ vāṇī tato 'bhavat
vāṇyā vahnir atho nāse
prāṇoto ghrāṇa etayoḥ

First his mouth became differentiated. Then the organ of speech (subtle organ)
appeared. With the organ of speech, the fire devatā appeared, and entered the
mouth. The two nostrils became differentiated. Penetrated by prāṇa, the sense
organ called the nose (subtle) corresponding to the two nostrils (etayoḥ)
appeared.
This is the kāraṇa mouth and speech for the individual mouths.

|| 3.26.56 ||
nirbibheda virājas tvag-
roma-śmaśrv-ādayas tataḥ
tata oṣadhayaś cāsan
śiśnaṃ nirbibhide tataḥ

The skin, and then the hairs, and moustache of the universal form, appeared.
Herbs, the devatās of the skin, appeared and then the genitals appeared.

Herbs are the presiding deities of the skin. Water is the presiding deity of the sex
organ (verse 57).

|| 3.26.58 ||
hastau ca nirabhidyetāṃ
balaṃ tābhyāṃ tataḥ svarāṭ
pādau ca nirabhidyetāṃ
gatis tābhyāṃ tato hariḥ
The two hands appeared and from them the organ with grasping power appeared.
Then the devatā of the hands, Indra appeared. The two feet appeared, and the
organ of movement. Then the devatā of the feet, Hari, appeared.

Hari is an aveśa form acting as a devatā of the feet (a jīva).

|| 3.26.59 ||
nāḍyo 'sya nirabhidyanta
tābhyo lohitam ābhṛtam
nadyas tataḥ samabhavann
udaraṃ nirabhidyata

The veins of the universal form appeared and then sense organ which spreads
blood and other substances. The devatās of the veins, rivers, appeared. Then the
stomach appeared.

Lohitam is the śakti which spreads blood and other substances.

|| 3.26.61 ||
manasaś candramā jāto
buddhir buddher girāṃ patiḥ
ahankāras tato rudraś
cittaṃ caityas tato 'bhavat
From the mind arose the presiding deity Candra. From the intelligence arose its
presiding deity Brahmā. From ahankāra arose the presiding deity Rudra. From
the citta arose the presiding deity Vāsudeva.

Caitya refers to the kṣetrajna, the antaryāmī of Hiraṇyagarbha, Pradyumna, a

form of the Lord. Because the jīva could not act as the cause, and lacked the
ability of the devatās, by the Lord himself entering, the form was able to operate.
This is shown in verse 70.

|| 3.26.62 ||
ete hy abhyutthitā devā
naivāsyotthāpane 'śakan
punar āviviśuḥ khāni
tam utthāpayituṃ kramāt
The devatās who had appeared were not able to awaken the universal form.
They attemepted to make the form active.

The various devatās entered their various organs but could not awaken the
universal form (asya). They attempted to make the form active externally.

|| 3.26.70 ||
cittena hṛdayaṃ caityaḥ
kṣetra-jnaḥ prāviśad yadā
virāṭ tadaiva puruṣaḥ
salilād udatiṣṭhata

When Vāsudeva, the antaryāmī, along with the citta, entered the heart, the
universal form rose up from the water.

Vāsudeva attempted to make the form active by entering. Then the form began
to move externally (rose from the water).

|| 3.26.71 ||
yathā prasuptaṃ puruṣaṃ
prāṇendriya-mano-dhiyaḥ
prabhavanti vinā yena
notthāpayitum ojasā
Similarly the prāṇas, senses, mind and intelligence by their own strength cannot
awaken a sleeping individual without intervention of the Supreme Lord.
|| 3.26.72 ||
tam asmin pratyag-ātmānaṃ
dhiyā yoga-pravṛttayā
bhaktyā viraktyā jnānena
vivicyātmani cintayet

One should ascertain and then contemplate the Supreme Lord within the body by
unmotivated bhakti and knowledge, using the intelligence motivated by bhakti.
Two verses are taken together. Similarly without the Lord, the universal form
could not move. Pratyag ātmānam is antaryāmī.

Chapter Twenty-seven

|| 3.27.1 ||
śrī-bhagavān uvāca
prakṛti-stho 'pi puruṣo
nājyate prākṛtair guṇaiḥ
avikārād akartṛtvān
nirguṇatvāj jalārkavat

The Lord said: The jīva, though situated in prakṛti, is not affected by prakṛti’s
guṇas, since it is without guṇas, not the doer and is devoid of change, like the
sun’s rays on the surface of water.
The jīva (puruṣaḥ) is distinguished from prakṛti. It is like the sun which is not
affected by water.

|| 3.27.2 ||
sa eṣa yarhi prakṛter
guṇeṣv abhiviṣajjate
ahankriyā-vimūḍhātmā
kartāsmīty abhimanyate
When the jīva, in waking and dream state, becomes absorbed in the guṇas of
prakṛti, bewildered by ego, he thinks that he is the doer.
However, seeing one’s face in the reflection, one identifies with the reflection,
seeing fault because the mirror is faulty.

|| 3.27.5 ||
ata eva śanaiś cittaṃ
prasaktam asatāṃ pathi
bhakti-yogena tīvreṇa
viraktyā ca nayed vaśam

Therefore, gradually one should bring under control the mind attached to the
path of material objects by strong bhakti and yoga, accompanied by disgust for
material life.
This is the sādhana for controlling the mind. Since the results expected are not
those of pure bhakti however, this is not pure bhakti but rather kaitava or
cheating.

|| 3.27.6 ||
yamādibhir yoga-pathair
abhyasan śraddhayānvitaḥ
mayi bhāvena satyena
mat-kathā-śravaṇena ca

With faith one should practice using the yoga process starting with yama and
niyama, while hearing my glories with the goal of realizing the Lord.

A mixture of bhakti with jnāna and karma is described in six verses. One should
practice yoga along with bhakti (bhāvena) in the proper way (satyena), linking
the realization of pure knowledge of the jīva with the goal of realizing the Lord.

|| 3.27.9-10-11 ||
sānubandhe ca dehe 'sminn
akurvann asad-āgraham
jnānena dṛṣṭa-tattvena
prakṛteḥ puruṣasya ca
nivṛtta-buddhy-avasthāno
dūrī-bhūtānya-darśanaḥ
upalabhyātmanātmānaṃ
cakṣuṣevārkam ātma-dṛk
mukta-lingaṃ sad-ābhāsam
asati pratipadyate
sato bandhum asac-cakṣuḥ
sarvānusyūtam advayam
He should not have thoughts of I and mine for his body or relatives. By realized
knowledge of prakṛti and puruṣa, he should transcend all states of consciousness
such as waking and sleeping. He should see all material objects from far away.
The jnānī should realize the Paramātmā by the pure jīva alone, and attain that
Lord, seeing him like an ocean of light by the healthy eye. The object of
realization for the liberated souls, Paramātmā constantly remains in the
temporary material world as the antaryāmī. He is the cause of prakṛti, is the
revealer of prakṛti’s evolutes, the material elements, pervades both prakṛti and its
evolutes, and is one alone.

He realizes the Paramātmā by the limited ātmā. The ātmā remains shining in the
limiting ahankāra (asati). The Lord is untouched by upādhis (mukta-lingam).
Realizing the ātmā shining brightly with spiritual form (sad ābhāsam), he
realized Paramātmā situated there, aided by the shining ātmā. That Paramātmā
is described. He is the revealer (cakṣuḥ) of all others (asatām). He is connected
(anusyūtam) everywhere to the sat and asat. He is without a second, the object
of realization since he is the chief entity. Thus by revealing ātmā the Lord is
realized. Anyārthaś ca parāmarśaḥ: the jīva is mentioned to teach about
Paramātmā. (Brahma-sūtra 1.3.20)

|| 3.27.12-13 ||
yathā jala-stha ābhāsaḥ
sthala-sthenāvadṛśyate
svābhāsena tathā sūryo
jala-sthena divi sthitaḥ
evaṃ trivṛd-ahankāro
bhūtendriya-manomayaiḥ
svābhāsair lakṣito 'nena
sad-ābhāsena satya-dṛk

A reflection in water reflected on a wall is inferred to come from the image

reflected on water, and the sun situated in the sky is inferred by this reflection on
water. Similarly, the jīva, existing with the imposition of three-fold anankāra, is
inferred by its reflection in the body, senses and mind, and from this, Paramātmā
is inferred by the jīva purified by bhakti.
Through the dream one can realize the actual object. This is explained to two
verses. The jīva who has three fold ahankāra as his upādhis, is inferred as a
person having images created by the upādhis of ahankāra composed of body,
senses and mind. Similarly the Paramātmā (satya-dṛk) is inferred through
realizing the upādhis such as ahankāra, by direct purity (sad-ābhāsena).
|| 3.27.14-16 ||
bhūta-sūkṣmendriya-mano-
buddhy-ādiṣv iha nidrayā
līneṣv asati yas tatra
vinidro nirahankriyaḥ

manyamānas tadātmānam
anaṣṭo naṣṭavan mṛṣā
naṣṭe 'hankaraṇe draṣṭā
naṣṭa-vitta ivāturaḥ
evaṃ pratyavamṛśyāsāv
ātmānaṃ pratipadyate
sāhankārasya dravyasya
yo 'vasthānam anugrahaḥ

The jīva who remains alert without ego when merging the sense objects, senses,
mind and intelligence in prakṛti by sleeping, but who, though indestructible, with
the destruction of ahankāra, falsely thinks that he also has been destroyed,
becomes distressed like a person who has lost his wealth. However, after careful
reflection on these matters, he attains understanding of the existence of the ātmā,
who is the shelter of the ahankāra and the body, and is the Lord’s object of
favour.

Three verses go together. Asati means in the unmanifested—anything other than

the pure jīva. After sleep, though ahankāra existed, one may think “I was not
aware of myself.” The observing self is the “I”, separate from everything else
and the revealer of the situation. He realizes he is different from the ahankāra
which observes at another time, distinguished as “myself” through the
conglomeration of the sense objects.

|| 3.27.17 ||
devahūtir uvāca
puruṣaṃ prakṛtir brahman
na vimuncati karhicit
anyonyāpāśrayatvāc ca
nityatvād anayoḥ prabho

Devahūti said: O brāhmaṇa! O master! Prakṛti never gives up the Lord, because
of eternal attraction between them.
“Since prakṛti’s forms are temporary, the Lord should give them up.” No, the
relationship is eternal.

|| 3.27.19 ||
akartuḥ karma-bandho 'yaṃ
puruṣasya yad-āśrayaḥ
guṇeṣu satsu prakṛteḥ
kaivalyaṃ teṣv ataḥ katham

The jīva, though not a doer, becomes bound up by action. Since the guṇas of
prakṛti remain with the jīva who takes shelter of the guṇas, how can he attain
liberation?

Ataḥ means “for that reason.”

|| 3.27.20 ||
kvacit tattvāvamarśena
nivṛttaṃ bhayam ulbaṇam
anivṛtta-nimittatvāt
punaḥ pratyavatiṣṭhate

Sometimes fear of saṃṣāra is destroyed by considering the elements, but fear

then returns because of not destroying saṃṣāra’s cause.
One should realize the truth that the jīva, though taking shelter of prakṛti, is not
really touched by anything, like the sky. However this realization is
insignificant.

|| 3.27.21-23 ||
śrī-bhagavān uvāca
animitta-nimittena
sva-dharmeṇāmalātmanā
tīvrayā mayi bhaktyā ca
śruta-sambhṛtayā ciram
jnānena dṛṣṭa-tattvena
vairāgyeṇa balīyasā
tapo-yuktena yogena
tīvreṇātma-samādhinā
prakṛtiḥ puruṣasyeha
dahyamānā tv ahar-niśam
tiro-bhavitrī śanakair
agner yonir ivāraṇiḥ

The Lord said; By energetic bhakti to me for a long time, without desire for
results, which purifies the heart and is performed according to one’s
occupational duties, by knowledge with realization of the elements, by strong
renunciation, by yoga accompanied by austerities, by intense concentration on
the Lord, the subtle body of the jīva burns continually and gradually disappears,
like the kindling stick is consumed by fire.
One remains in ignorance because of the above reasons. However it is proper to
realize the truth. Previous to this one is in ignorance of the Lord.

bhayaṃ dvitīyābhiniveśataḥ syād

īśād apetasya viparyayo 'smṛtiḥ
tan-māyayāto budha ābhajet taṃ
bhaktyaikayeśaṃ guru-devate ātmā

For the jīva averse to the Lord, there will be saṃsāra consisting of identity with
body and lack of identity with the soul, because of his absorption in the material
coverings on the soul, arising from the Lord’s māyā. Therefore, the intelligent
person, taking guru as his Lord and very self, should fully worship the Lord with
pure bhakti. (SB 11.2.37)

It was previously stated that worship of the Lord is proper. This is again
explained in six verses. Three verses go together. Jnāna means deliberation.
Tapa means controlling the mind and senses.
Bhakti Sandarbha 225:
Animitta-nimittena means niṣkāma. (This is the karma element.) Amalātmanā
means with pure mind. Jnānena means with knowledge gained from scriptures.
Yoga means meditation on jīva and Paramātmā. (These are jnāna elements.)
Nānārtha-varga says that yoga means dhyāna. When the meditation reaches the
point of no distinction between the meditator and the object of meditation it is
called samādhi.
Actually bhakti is the angī, the source of all methods:

svargāpavargayoḥ puṃsāṃ rasāyāṃ bhuvi sampadām

sarvāsām api siddhīnāṃ mūlaṃ tac-caraṇārcanam
Devotional service to his lotus feet is the root cause of all the perfections a
person can find in heaven, in liberation, in the subterranean regions and on earth.
(SB 10.81.19)
In the previous verse bhakti is treated as an anga, as one among various sādhanas
from the point of view of followers of other processes. The result of these
sādhanas is just liberation.

|| 3.27.24 ||
bhukta-bhogā parityaktā
dṛṣṭa-doṣā ca nityaśaḥ
neśvarasyāśubhaṃ dhatte
sve mahimni sthitasya ca

Since the jīva sees the faults in prakṛti which has been given up after enjoyment,
prakṛti can never harm that jīva, who is capable of discrimination and is situated
on the correct path.

The jīva is endowed with a portion of the Lord’s śakti (īśvarasya) and is situated
in a position because of that power (sve mahimni). The jīva becomes endowed
with the Lord’s svarūpa-śakti.

sa yad ajayā tv ajām anuśayīta guṇāṃś ca juṣan

bhajati sarūpatāṃ tad anu mṛtyum apeta-bhagaḥ
tvam uta jahāsi tām ahir iva tvacam ātta-bhago
mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ

The jīva contacts matter by the influence of māyā, takes on a material form due
to upādhis, and enjoys material objects. He thus experiences saṃsāra. You,
however, avoid the material energy in the same way that a snake abandons its
old skin. Glorious in your possession of eight mystic powers, you display
unlimited greatness. (SB 10.87.38)
|| 3.27.27-29 ||
yadaivam adhyātma-rataḥ
kālena bahu-janmanā
sarvatra jāta-vairāgya
ābrahma-bhuvanān muniḥ

mad-bhaktaḥ pratibuddhārtho
mat-prasādena bhūyasā
niḥśreyasaṃ sva-saṃsthānaṃ
kaivalyākhyaṃ mad-āśrayam

prāpnotīhānjasā dhīraḥ
sva-dṛśā cchinna-saṃśayaḥ
yad gatvā na nivarteta
yogī lingād vinirgame
When a sage engages for many lifetimes in meditation on ātmā with complete
detachment from everything in all the worlds including Brahma-loka, and
becomes my devotee, understanding the ultimate truth-- by my bountiful mercy,
he easily attains the highest benefit, his svarūpa, called Brahman, which is under
my shelter. Having attained that position, having cut all doubt by his knowledge
of ātmā, having destroyed the subtle body, the steady yogī does not return.

Three verses go together. My devotee attains the highest goal easily by my

mercy. He becomes a devotee (mad-bhaktaḥ) by association with devotees. He
attains the goal by great (bhūyasā) mercy. This mercy is stronger than anything
else. He attains Brahman which is under my shelter (mad-āśrayam). Gītā says:

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |

śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||

I become the ultimate, affectionate shelter of the jīva who has attained his
svarūpa, who is beyond death and possesses unchanging devotion to me, for I
am the shelter of eternal qualities and extraordinary rasa for that jīva. (BG 14.27)
|| 3.27.30 ||
yadā na yogopacitāsu ceto
māyāsu siddhasya viṣajjate 'nga
ananya-hetuṣv atha me gatiḥ syād
ātyantikī yatra na mṛtyu-hāsaḥ

When the yogī’s heart is no longer attracted to the abundant enjoyments

available only through yoga, he can attain final liberation, where death can show
no pride.
When the yogī, obtaining my mercy, is no longer attracted to enjoyment, he can
attain liberation.
Chapter Twenty-eight

|| 3.28.1 ||
śrī-bhagavān uvāca
yogasya lakṣaṇaṃ vakṣye
sabījasya nṛpātmaje
mano yenaiva vidhinā
prasannaṃ yāti sat-patham
The Lord said: I shall speak about the characteristics of yoga, dependent on
bhakti, by following which the mind attains the joyful, spiritual path.

I will explain the types of yoga by which methods the mind will attain the
spiritual path.

|| 3.28.8 ||
śucau deśe pratiṣṭhāpya
vijitāsana āsanam
tasmin svasti samāsīna
ṛju-kāyaḥ samabhyaset

Mastering the āsanas, he should establish his seat in a clean place and sitting in
svastikāsana, keeping the body straight, he should practice controlling the
breath.

Svastikam āsīna (to sit comfortably) is not the correct version. Sambandhokti has
svasvati samāsīna. Svastikāsanena is also correct since it means the same thing.
It means “that in which the situation is glorious (su). From this comes the word
svastikam (comfortable).

|| 3.28.12 ||
yadā manaḥ svaṃ virajaṃ
yogena susamāhitam
kāṣṭhāṃ bhagavato dhyāyet
sva-nāsāgrāvalokanaḥ
When the mind becomes purified and steady by yama and other the angas,
looking at the tip of the nose, one should them meditate on the form of the Lord
One should meditate on the supreme svarūpa, the ultimate conclusion (kāṣṭhām).
|| 3.28.13 ||
prasanna-vadanāmbhojaṃ
padma-garbhāruṇekṣaṇam
nīlotpala-dala-śyāmaṃ
śankha-cakra-gadā-dharam

One should meditate on that form with joyful, lotus face, red lotus eyes, and
complexion like a blue lotus, holding conch, cakra and club.
Six verses describe the form.

|| 3.28.17 ||
apīcya-darśanaṃ śaśvat
sarva-loka-namaskṛtam
santaṃ vayasi kaiśore
bhṛtyānugraha-kātaram

He is beautiful, and worshipped by all people. He is eternally fifteen years old

and eager to bless his servants.

The Lord is eager to bless his servants. He is never fully satisfied with giving so
much happiness of his bhakti at all times.

|| 3.28.18 ||
kīrtanya-tīrtha-yaśasaṃ
puṇya-śloka-yaśaskaram
dhyāyed devaṃ samagrāngaṃ
yāvan na cyavate manaḥ
One should meditate on this form of the Lord with all his limbs, who is worthy
of glorification, who increases the fame of his devotees until the mind does not
deviate.

One should meditate on all the limbs, until the mind does not waver.
|| 3.28.19 ||
sthitaṃ vrajantam āsīnaṃ
śayānaṃ vā guhāśayam
prekṣaṇīyehitaṃ dhyāyec
chuddha-bhāvena cetasā
With one’s heart filled with pure emotion, one should meditate on the Lord
living in the spiritual world as he walks, sits or sleeps, and performs pastimes
worthy of seeing.

If the mind wavers, then continue to meditate in another way.

|| 3.28.20 ||
tasmiű labdha-padaṃ cittaṃ
sarvāvayava-saṃsthitam
vilakṣyaikatra saṃyujyād
ange bhagavato muniḥ

The sage, having concentrated his mind on seeing the Lord with all his limbs,
should concentrate on one limb of the Lord.

Vilakṣya means ascertaining.

|| 3.28.21 ||
sancintayed bhagavataś caraṇāravindaṃ
vajrānkuśa-dhvaja-saroruha-lānchanāḍhyam
uttunga-rakta-vilasan-nakha-cakravāla-
jyotsnābhir āhata-mahad-dhṛdayāndhakāram

One should meditate on the Lord’s lotus foot marked with a thunderbolt,
elephant goad, flag, and lotus, which destroys the darkness in the devotee’s heart
with the brilliance of the array of his gleaming, raised, red toenails.
The Lord’s foot destroys the darkness in the heart of the meditator (mahat).

|| 3.28.23 ||
jānu-dvayaṃ jalaja-locanayā jananyā
lakṣmyākhilasya sura-vanditayā vidhātuḥ
ūrvor nidhāya kara-pallava-rociṣā yat
saṃlālitaṃ hṛdi vibhor abhavasya kuryāt
One should fix in the heart the two legs of the Lord who destroys material
existence, from his foot to his knee, decorated with the lustrous, bud-like hands
of lotus-eyed Lakṣmī, who is worshipped by all the devatās and who is mother
of Brahmā. She places those lotus feet upon her thighs.
Three verses go together, describing leg to navel.
|| 3.28.25 ||
nābhi-hradaṃ bhuvana-kośa-guhodara-sthaṃ
yatrātma-yoni-dhiṣaṇākhila-loka-padmam
vyūḍhaṃ harin-maṇi-vṛṣa-stanayor amuṣya
dhyāyed dvayaṃ viśada-hāra-mayūkha-gauram

One should meditate on the navel lake of the Lord, situated on his abdomen, the
base of all the worlds, from which the lotus residence of Brahmā sprouts,
containing all the planets. One should meditate upon the two nipples of the Lord,
like the best of emeralds, made white by the light from his shining pearl
necklace.
One should meditate on his navel, where all the worlds enter (guha). The
nipples represent the area below the chest.

|| 3.28.26 ||
vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ
puṃsāṃ mano-nayana-nirvṛtim ādadhānam
kaṇṭhaṃ ca kaustubha-maṇer adhibhūṣaṇārthaṃ
kuryān manasy akhila-loka-namaskṛtasya

One should meditate on the Lord’s chest, the special residence of Mahā-lakṣmī,
which bestows pleasure to the minds and eyes of men. One should meditate on
neck of the Lord, respected by all the worlds, which is made beautiful by the
Kaustubha jewel.

The chest is most attractive, being the residence of Lakṣmī.

|| 3.28.27 ||
bāhūṃś ca mandara-gireḥ parivartanena
nirṇikta-bāhu-valayān adhiloka-pālān
sancintayed daśa-śatāram asahya-tejaḥ
śankhaṃ ca tat-kara-saroruha-rāja-haṃsam

One should meditate on the arms of the Lord, whose bracelets became polished
by the turning of Mandara Mountain, and which bestow powers to the devatās
protecting the planets. One should meditate on the arms of the Lord holding the
cakra with unbearable power and the conch, white like a swan in his lotus hand.

Reference to Mandara Mountain is only to indicate prowess. The bracelets are

eternally polished. The goal of the metaphor is show excellence. The mountain
was turned about to situate it firmly on Kūrma’s back.

|| 3.28.28 ||
kaumodakīṃ bhagavato dayitāṃ smareta
digdhām arāti-bhaṭa-śoṇita-kardamena
mālāṃ madhuvrata-varūtha-giropaghuṣṭāṃ
caityasya tattvam amalaṃ maṇim asya kaṇṭhe
One should meditate on the Lord’s dear club Kaumadakī, smeared with the
blood of the enemy. One should meditate on his garland buzzing with swarms of
bees, and on the pure Kaustubha jewel on his neck, which represents jīva-tattva.

The Kaustubha is the shelter of the maha-samāsṭi-rūpa (sum of the jīvas). This
means it is the shelter of a special form of the mahā-puruṣa. The gem is beyond
the guṇas (amalam).

ātmānam asya jagato nirlepam aguṇāmalam |

bibharti kaustubha-maṇi-svarūpaṃ bhagavān hariḥ ||

The Lord wears the Kaustubha gem which is himself, uncontaminated by the
material world and without material guṇas. (Viṣṇu Purāṇa 1.22.68)

As the ornaments are parabrahman, what can one say of the Lord himself?
|| 3.28.29 ||
bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ
sancintayed bhagavato vadanāravindam
yad visphuran-makara-kuṇḍala-valgitena
vidyotitāmala-kapolam udāra-nāsam
One should meditate on the lotus face of the Lord who brings forms to this world
out of compassion for his servants. That face has a raised nose and clear cheeks
glittering with the movements of his sparkling makara earrings.

One should meditate on the lotus face of the Lord who has brought forms from
Vaikuṇṭha to this universe, with the idea of giving mercy to devotees who favor
a certain form.
|| 3.28.30 ||
yac chrī-niketam alibhiḥ parisevyamānaṃ
bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam
mīna-dvayāśrayam adhikṣipad abja-netraṃ
dhyāyen manomayam atandrita ullasad-bhru

One should meditate on the lotus face of the Lord, the abode of beauty, with
which the mind completely identifies, which has lotus eyes, black locks of hair,
and trembling eyebrows, and which defeats a lotus served by bees and two fish.
One should meditate on the lotus eyes which deride (adhikṣipat) the most
attractive lotus (śri-niketam) exists. Or one should meditate on the lotus eyes
which deride the lotus, the abode of beauty. His two brows deride two fish. His
face derides the lotus. His lotus eyes nourish special beauty. These eyes indicate
his mind (manomayam). They indicate the mercy of the Lord, or devotional
sentiments for the devotee.
|| 3.28.31 ||
tasyāvalokam adhikaṃ kṛpayātighora-
tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ
snigdha-smitānuguṇitaṃ vipula-prasādaṃ
dhyāyec ciraṃ vipula-bhāvanayā guhāyām

One should meditate for a long time with deep love in the heart on the glance of
the Lord, cast from his eyes to dispel the three terrible miseries, and which
smiles with affection, continually multiplying with great mercy.

The glances have smiles which keep increasing with affection (anuguṇitam) and
are thus full of mercy. Or because they are full of mercy, the glances have
smiles of increasing affection. One should mediate in the heart, the abode of the
greatest secret (guhāyām).

|| 3.28.32 ||
hāsaṃ harer avanatākhila-loka-tīvra-
śokāśru-sāgara-viśoṣaṇam atyudāram
sammohanāya racitaṃ nija-māyayāsya
bhrū-maṇḍalaṃ muni-kṛte makara-dhvajasya

One should meditate on the generous smile of the Lord which completely dries
up the ocean of tears of intense grief in his devotees caused by separation. One
should meditate on the Lord’s brow, manufactured by his own energy to
bewilder Cupid for the benefit of the sages.

One should meditate on the smile, which dries up the ocean of tears of grief.
This means that the smile increase the ocean of tears of great joy. The moon is
famous for increasing the ocean but the smile is more remarkable since the
normal moon makes no distinction between the salt ocean and the milk ocean.
The auspicious items are described in sequence. One should meditate on his
brow for bewildering Cupid. This is a poetic expression.
It hints at violence to Cupid for his disturbance to the sages.

|| 3.28.33 ||
dhyānāyanaṃ prahasitaṃ bahulādharoṣṭha-
bhāsāruṇāyita-tanu-dvija-kunda-pankti
dhyāyet svadeha-kuhare 'vasitasya viṣṇor
bhaktyārdrayārpita-manā na pṛthag didṛkṣet

One should meditate upon the Lord’s laughter, an easy object of meditation,
which shows his teeth like a row of jasmine buds with his shining, full, red lips.
One should not desire to see anything except Viṣṇu who is present in one’s heart
with a mind steeped in mature devotion.

The mind should be moist with respect (bhaktyā).

|| 3.28.34 ||
evaṃ harau bhagavati pratilabdha-bhāvo
bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt
autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas
tac cāpi citta-baḍiśaṃ śanakair viyunkte

The unfortunate yogī who has developed love for the Lord, full of all sweet
qualities, whose heart is somewhat soft because of devotion, whose body hairs
stand on end in ecstasy, who is constantly overcome with intense tears of joy,
gradually withdraws his hook-like mind from the Lord’s form.

Prīti Sandarbha 70:

By performance of bhakti mixed with yoga as previously described one attains
bhāva for the Lord (pratilabdha-bhavaḥ) by bhakti activities (bhaktyā) such as
remembrance. The yogī’s heart, endowed with bhāva and sweetness by
meditation, then gradually becomes free of that bhāva because that bhakti was
performed as a secondary part of yoga. This produces the cheating fault of desire
for merging. Dharmaḥ projjhitaḥ kaitavo’tra paramaḥ: bhakti completely rejects
cheating. (SB 1.1.2) The affix pra indicates the desire for liberation. This is
cheating. The word baḍiśa (hook) indicates hardness, no knowledge of rasa,
pride and performing sādhanas for one’s own purpose only.

The pure devotees never reject the object of meditation in this way. Parīkṣit says:
dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṃ na muncati |
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṃ yathā ||

The person with a pure heart does not give up the root of the feet of Kṛṣṇa. He is
like a traveler, who, giving up all sufferings after earning wealth, does not leave
his house. (SB 2.8.6)

Nārada says:

na vai jano jātu kathancanāvrajen

mukunda-sevy anyavad anga saṃsṛtim |
smaran mukundānghry-upagūhanaṃ punar
vihātum icchen na rasa-graho janaḥ ||

Oh! The person who serves Mukunda will never under any condition return to
the material world, unlike practitioners of other processes. Remembering the
embrace of the Lord’s lotus feet, eager for that taste he has experienced, he will
not desire to give up those feet again. (SB 1.5.19)
Those who accept rasa do not give up the Lord. Others are considered to be like
iron or stone. The Lord also does not give the devotee. Brahmā says:

ye tu tvadīya-caraṇāmbuja-kośa-gandhaṃ
jighranti karṇa-vivaraiḥ śruti-vāta-nītam
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṃ
nāpaiṣi nātha hṛdayāmburuhāt sva-puṃsām

O master! You do not give up the lotus hearts of your devotees who smell
through their ears the fragrance of your lotus bud feet brought by the wind of the
Vedas, and take your lotus feet as the greatest treasure through prema-bhakti.
(SB 3.9.5)

The Lord does not give up the hearts of his devotees (sva-puṃsām). In the
example of an imitation of prīti (ābhāsa), one can also refer to Kapila’s
description of the yogī:
bhaktyā pumān jāta-virāga aindriyād
dṛṣṭa-śrutān mad-racanānucintayā
cittasya yatto grahaṇe yoga-yukto
yatiṣyate ṛjubhir yoga-mārgaiḥ

The human being, being disgusted with sense happiness in this life and the next,
contemplating my pastimes with devotion, and making effort to control his mind
as he engages in yoga, in the future will endeavor on the correct path of yoga as
taught by me. (SB 3.25.26)
The previous verse (SB 3.25.25) spoke only of bhakti: śraddhā ratir bhaktir
anukramiṣyati. Later Kapila also speaks of the qualities of bhakti. Bhaktir
siddher garīyasi: bhakti is greater than liberation (SB 3.25.32) Naikātmatāṃ me
spṛhayanti kecit: they do not desire to become one with Brahman. (SB 3.25.34)
Kapila gives the primary meaning of bhakti, disregarding liberation. The
destruction of the covering of māyā is a secondary, accompanying event to
bhakti. Jarayaty āśu yā koṣam: the subtle body quickly withers away. (SB
3.35.33) Having described liberation using bhakti with the help of jnāna (SB
3.25.26), it is said to be a secondary process. It is an imitation (ābhāsa) of bhakti
as was shown in the beginning.

dṛṣṭvā tam avanau sarva īkṣaṇāhlāda-viklavāḥ

daṇḍavat patitā rājan chanair utthāya tuṣṭuvuḥ

All the devatās, overwhelmed with happiness on seeing him, immediately fell
down like rods and then slowly rose and offered prayers. (SB 6.9.30)

It should be understood that the devatās who expressed devotion mainly because
of attaining their kingdom after destruction of Vṛtrāsura were examples of
imitation bhakti (ābhāsa).
|| 3.28.35 ||
muktāśrayaṃ yarhi nirviṣayaṃ viraktaṃ
nirvāṇam ṛcchati manaḥ sahasā yathārciḥ
ātmānam atra puruṣo 'vyavadhānam ekam
anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

When the mind of the foolish yogī, still under the shelter of the Lord, becomes
devoid of material objects and is detached from all material objects, that mind
suddenly gets destroyed, just as a flame dies without oil and wick. The jīva,
having destroyed misconceptions of his body, then sees his ātmā without
coverings.

The method of renunciation is linked to the Lord. The fourth anuccheda of Prīti
Sandarbha should be seen.
The specialty of the jīvanmukta is directly experiencing Brahman while
identifying with it, by realizing the svarūpa of the jīva which reveals the false
relationship with māyā’s effects produced by ignorance. The characteristics of
this impersonal liberation are described by Kapila in four verses (SB 3.28.35-
38). Having destroyed misconceptions of his body, he sees Paramātmā
(ātmānam).

|| 3.28.36 ||
so 'py etayā caramayā manaso nivṛttyā
tasmin mahimny avasitaḥ sukha-duḥkha-bāhye
hetutvam apy asati kartari duḥkhayor yat
svātman vidhatta upalabdha-parātma-kāṣṭhaḥ

By final cessation of the mind through yoga practice, that jīva becomes situated
in his true position beyond happiness and distress. Realising himself as ātmā, he
sees the cause of his happiness and distress in himself to be the ahankāra, caused
by ignorance.

Attaining steadiness in his svarūpa (mahimni avasitaḥ), he then realizes himself

as ātmā (upalabdha-parātma-kāṣṭaḥ).

|| 3.28.37 ||
dehaṃ ca taṃ na caramaḥ sthitam utthitaṃ vā
siddho vipaśyati yato 'dhyagamat svarūpam
daivād upetam atha daiva-vaśād apetaṃ
vāso yathā parikṛtaṃ madirā-madāndhaḥ

Because he has attained his svarūpa, because he has achieved perfection, the last
state, he does not see his body---whether it has risen from a chair, or remains
there, or whether it is coming or going by fate, just as a drunk man does not
know if he is wearing cloth or not.

He has attained his svarūpa—seeing jīva and Brahman as they are.

|| 3.28.38 ||
deho 'pi daiva-vaśagaḥ khalu karma yāvat
svārambhakaṃ pratisamīkṣata eva sāsuḥ
taṃ sa-prapancam adhirūḍha-samādhi-yogaḥ
svāpnaṃ punar na bhajate pratibuddha-vastuḥ

The body along with the senses, controlled by previous impressions, continues to
live as long as the prārabdhā-karmas remain. That person does not again enjoy
the body or its extensions such as sons since he has attained samādhi and has
realized his position as ātmā. The body is a like a dream body.
He is in an awakened state (pratibuddha-vastuḥ). The body continues till karma
is exhausted, but he is not absorbed in the those karmas.

tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ ||

For one who sees ātmā as one in all beings, what delusion can exist? (Īśopaniṣad
7)
|| 3.28.39 ||
yathā putrāc ca vittāc ca
pṛthan martyaḥ pratīyate
apy ātmatvenābhimatād
dehādeḥ puruṣas tathā

Just as the father is actually different from his son or wealth, though he identifies
them as his self out of affection, so the jīva is different from his body.

For the jīvanmukta, that action is proper, for tvam (ātmā) is of this nature,
different from the body, as the father is different from his son.
.

|| 3.28.40-41 ||
yatholmukād visphulingād
dhūmād vāpi sva-sambhavāt
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt
bhūtendriyāntaḥ-karaṇāt
pradhānāj jīva-saṃjnitāt
ātmā tathā pṛthag draṣṭā
bhagavān brahma-saṃjnitaḥ
Just as fire is actually different from a blazing coal, and similarly is different
from the spark and the smoke, which arise from the fire, though by imagination
they appear to be fire, similarly, Bhagavān, possessor of inconceivable powers,
who also appears as impersonal Brahman, is different from pradhāna, the
conscious jīva, and the body, senses and antaḥkaraṇa, because he is the witness
of the others.

Paramātmā Sandarbha 68:

As the jīva is different from the body, the Lord or Brahman is different from
prakṛti. The effects of māyā-śakti and different of the Lord from jīva and māyā is
clear. This is explained in two verses.

The meaning is this. Because it is their cause (sva-sambhavāt), fire, their

material cause, is different from embers, a spark and smoke, caused by fiery
wood. They appear to be fire because of the presence of a portion of fire in
them, such as the ability to burn (ātmatvena abhimatāt). Similarly the Lord, the
material cause of everything, is different from the jīva, represented by the spark,
from pradhāna, represented by the ember, and from the body, senses and
antaḥkaraṇa which cover the power of the Lord and which are represented by the
smoke covering the fire. Bhagavān, functioning as antaryāmī, is Paramātmā, his
aṃśa (ātmā), and is called Brahman (brahma-saṃjnitaḥ) when he sometimes
appears as undifferentiated pure consciousness to persons qualified for only that.
The Lord is different because he is the witness of all conditions, from beginning
to end, of all things.

Those who are very foolish think that smoke is fire because of identifying it with
the actual fire, since it arises from fire (sva-sambhavāt), from blazing wood
(ulmukāt). The fire, which burns the wood and reveals it, is different from the
wood which previously existed (but got burned up). Similarly the seer endowed
with unlimited knowledge and which is known as Brahman, Paramātmā, and
Bhagavān, is different from elements, the senses, the antaḥkaraṇa and the jīva,
since they are made of his external and marginal śaktis.
|| 3.28.42 ||
sarva-bhūteṣu cātmānaṃ
sarva-bhūtāni cātmani
īkṣetānanya-bhāvena
bhūteṣv iva tad-ātmatām

This yogī should see Paramātmā in all beings, and all beings in Paramātmā, just
as one sees the material elements in all beings.

The jnānī however should see tat to be non-different from tvam (jīva). This is
explained in three verses.
|| 3.28.44 ||
tasmād imāṃ svāṃ prakṛtiṃ
daivīṃ sad-asad-ātmikām
durvibhāvyāṃ parābhāvya
svarūpeṇāvatiṣṭhate

Because of the bewildering forms of prakṛti, after conquering self-supporting

prakṛti, composed of cause and effect, which is difficult to conquer, one should
be merged in Brahman.

One should be merged in Brahman (svarūpena avatiṣthate).

Chapter Twenty-nine

|| 3.29.1-2||
devahūtir uvāca
lakṣaṇaṃ mahad-ādīnāṃ
prakṛteḥ puruṣasya ca
svarūpaṃ lakṣyate 'mīṣāṃ
yena tat-pāramārthikam
yathā sānkhyeṣu kathitaṃ
yan-mūlaṃ tat pracakṣate
bhakti-yogasya me mārgaṃ
brūhi vistaraśaḥ prabho

Devahūti said: O Lord! Please tell me in detail about the path of bhakti-yoga
without which one cannot know the characteristics of mahat-tattva and the other
elements, as well as prakṛti and puruṣa, as told by you according to Sānkhya
philosophy, by which their very natures are known in mutual divisions.

Two verses are taken together. Tell me about bhakti-yoga which is said to be the
goal of speaking about mahat-tattva.

|| 3.29.3 ||
virāgo yena puruṣo
bhagavan sarvato bhavet
ācakṣva jīva-lokasya
vividhā mama saṃsṛtīḥ

O Lord! Please describe to me the various births and deaths of the living entities,
for by hearing about them a person becomes completely detached from the
world.
Two verses are taken together.

|| 3.29.4 ||
kālasyeśvara-rūpasya
pareṣāṃ ca parasya te
svarūpaṃ bata kurvanti
yad-dhetoḥ kuśalaṃ janāḥ

Please also describe the nature of time, a form of power, one of your forms,
controlling even great persons like Brahmā, out of whose fear people perform
auspicious acts.

Please describe the nature of time (svarūpam).

|| 3.29.5 ||
lokasya mithyābhimater acakṣuṣaś
ciraṃ prasuptasya tamasy anāśraye
śrāntasya karmasv anuviddhayā dhiyā
tvam āvirāsīḥ kila yoga-bhāskaraḥ
You, the sun, the revealer of the lotus of bhakti, jnāna and yoga, have appeared
in this world for destroying the denseness of material identity, giving light to the
blind, waking up those sleeping in saṃṣara, and drying up the pool of exhaustion
caused by thoughts of attachment to action.
You are the supreme revealer of yoga (yoga-bhāskaraḥ).

|| 3.29.6 ||
maitreya uvāca
iti mātur vacaḥ ślakṣṇaṃ
pratinandya mahā-muniḥ
ābabhāṣe kuru-śreṣṭha
prītas tāṃ karuṇārditaḥ
Maitreya said: O best of the Kurus, Vidura! Welcoming the gentle words of his
mother, being pleased, and filled with compassion, Kapila spoke to her.

Welcoming her words since they arose from knowledge of the greatness of
bhakti, Kapila was pleased (prītaḥ) by the excellence of the questions. He was
compassionate to her because of her humble position.

|| 3.29.7 ||
śrī-bhagavān uvāca
bhakti-yogo bahu-vidho
mārgair bhāvini bhāvyate
svabhāva-guṇa-mārgeṇa
puṃsāṃ bhāvo vibhidyate

The Lord said: Bhakti appears in many forms by particular actions in a person
according to his intentions. The intentions of men are classed by the actions of
the guṇas arising from one’s nature.

Bhakti Sandarbha 234:

Even nirguṇa-bhakti is of various types. Mārgaiḥ means “by particular

methods.” The intentions of men are classed by the actions (mārgeṇa) in one’s
bhakti (sva) according to differences in material guṇas like tamas and differences
in one’s spiritual identity such as dāsya (bhāva).
The commentary Muktā-phala says, “This method, called bhakti-yoga, is
ātyantika since there is no method beyond it. This refers to the pure bhakti
according to the context. There is attraction to a result in other types of bhakti,
but no attraction to Viṣṇu, since on attaining the result they give up bhakti.”

Gopāla-tāpanī Upaniṣad says:

bhaktir asya bhajanam | tad ihāmutropādhi-nairāsyenāmuṣmin
manaḥ-kalpanam | etad eva ca naiṣkarmyam ||
Bhajanam or service means devotional service to Kṛṣṇa. It is concentration of
the mind on Kṛṣṇa without desires for enjoyment in this life or the next. It
destroys all karma. (Gopāla-tāpanī Upaniṣad 1.14)
Bhāvinī means “O mother endowed with bhāva!”
|| 3.29.8 ||
abhisandhāya yo hiṃsāṃ
dambhaṃ mātsaryam eva vā
saṃrambhī bhinna-dṛg bhāvaṃ
mayi kuryāt sa tāmasaḥ

The angry person, devoid of compassion, who worships me with intentions of

violence, pride and hatred, is tamasic in his bhakti.
One should see Bhakti Sandarbha. The differences in bhakti according to one’s
path and the type of bhāva are explained with verses like satāṃ prasanga (SB
3.25.25) and yeṣām ahaṃ priya ātmā (SB 3.25.38).

Now pure svarūpa-siddha bhakti (no karma or jnāna methods mixed) is

explained. This is figurative in one sense because some worshippers still harbor
desires for material enjoyment and liberation (though they do not mix the
methods of karma or jnāna with the actions of direct bhakti). Those who have
material desire (sakāma) are of two types: tamasic and rajasic desire. This is
explained in three verses. Having an inclination (abhisandhāya) for violence etc.,
being angry (saṃrambhī), the person does not see the suffering and happiness of
others as his own, having limited vision (bhinna-dṛk). This means he has no
compassion.

|| 3.29.9 ||
viṣayān abhisandhāya
yaśa aiśvaryam eva vā
arcādāv arcayed yo māṃ
pṛthag-bhāvaḥ sa rājasaḥ
He who worships me with desire for other objects, with goals of material gain,
fame or power has rajasic bhakti.
Just he has explained tamasic bhakti he now explains rajasic bhakti. He whose
desire is in material objects, not in me (pṛthag-bhāvaḥ), has rajasic bhakti. That
is the cause.

|| 3.29.10 ||
karma-nirhāram uddiśya
parasmin vā tad-arpaṇam
yajed yaṣṭavyam iti vā
pṛthag-bhāvaḥ sa sāttvikaḥ

He who worships me with a desire to destroy karma, making his works an

offering the Supreme Lord, or executing the worship as a duty, having a desire
for liberation, has sattvic bhakti.
Desire for liberation is in sattva. The person who, aiming for liberation (karma-
nirhāram), offers his actions to the Lord or worships the Lord thinking that such
worship is necessary as a daily rule for everyone, not with knowledge of bhakti,
who desires something other than the Lord (pṛthag-bhāvaḥ), thinking liberation
is the puruṣārtha, is a devotee in sattva. He becomes free of karma.

sāttvikaḥ kārako ’sangī rāgāndho rājasaḥ smṛtaḥ

tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ

A performer of action who is free of attachment is in sattva, a performer of

action overcome by sense objects is in rajas, and a performer of action who is
devoid of inquiry is in tamas. But a performer of action who has taken shelter of
me alone is beyond the guṇas. (SB 11.25.26)

kaivalyaṃ sāttvikaṃ jnāna rajo vaikalpikaṃ ca yat

prākṛtaṃ tāmasaṃ jnāna man-niṣṭhaṃ nirguṇaṃ smṛtam

Knowledge concerning the jīva apart from the body is in sattva. Knowledge with
various options of doubt is in rajas. Knowledge of material life is in tamas.
Knowledge concerning me, however, is understood to be beyond the guṇas. (SB
11.25.24)

sāttvikaṃ sukham ātmotthaṃ viṣayotthaṃ tu rājasam

tāmasaṃ moha-dainyotthaṃ nirguṇaṃ mad-apāśrayam

Happiness arising from knowledge of ātmā is in sattva, happiness arising from

sense objects is in rajas and happiness arising from delusion and degradation is
in tamas. But that happiness arising from activities related to me is beyond the
guṇas. (SB 11.25.29)

The sādhana and the goal are in the guṇas. The present verses gives examples of
those sattvika actions.

|| 3.29.11-12 ||
mad-guṇa-śruti-mātreṇa
mayi sarva-guhāśaye
mano-gatir avicchinnā
yathā gangāmbhaso 'mbudhau

lakṣaṇaṃ bhakti-yogasya
nirguṇasya hy udāhṛtam
ahaituky avyavahitā
yā bhaktiḥ puruṣottame
Because the mind, by hearing about my qualities, flows continuously to me, the
Supreme Lord residing in the hearts of all people, just as the Gangā flows to the
ocean, it is said that the quality of bhakti beyond the guṇas is absence of results
other than bhakti and lack of obstructions from other processes.

The different types of bhakti were delineated in order to have broad knowledge.
The root of these types of bhakti is svarūpa-siddha-bhakti. This svarūpa-siddha
bhakti which desires only bhakti, and which is called niṣkāma, nirguṇa and
kevala, will now be described.

Bhakti Sandarbha 234:

Hearing about my qualities (mad-guṇa-śruti-mātreṇa) means there is no other

goal than hearing. The mind, not distracted by other objects (avicchinnā), goes to
me who resides in a place invisible to all the material senses (guhā), secretly,
without moving. An example of continuous thinking of the Lord is given: it is
like the flow of the Gangā. The word gati (flow) in mano-gatiḥ should be
supplied in the example of the Gangā. The abbreviation is for metrical reasons.
The svarūpa-lakṣaṇā of bhakti beyond the guṇas is said to be that bhakti which is
ahaitukī and avyavahitā.
“How can you define bhakti in terms of having no other goal than hearing and
the mind flowing to the topics continuously? That is impossible.” The answer is
given: that bhakti is without desire for results (ahaitukī) and is unobstructed,
being the direct form of bhakti, being svarūpa-siddha (avyavahitā). On the other
hand, aropa-siddha bhakti has obstacles in the form of karma-yoga for instance.
This bhakti is exclusively service to the Lord through hearing and other actions.
That is its svarūpa. By using the word mātreṇa it is indicated that the hearing is
also continuous (with no obstacles). Furthermore the flow of the mind is not only
continuous but without desire for material result (ahaitukī). Both adjectives
(ahaitukī and avyavahitā) should be applied to hearing and the flow of the mind.

The devotee’s actions are beyond the guṇas. Nirguṇo mad-apāśrayaḥ: a

performer of action who has taken shelter of me alone is beyond the guṇas. (SB
11.25.26) His qualities are beyond the guṇas:
māṃ bhajanti guṇāḥ sarve nirguṇaṃ nirapekṣakam
suhṛdaṃ priyam ātmānaṃ sāmyāsangādayo ’guṇāḥ

All superior qualities, which are eternal, such as equality to all beings and
attachment to my devotee, reside in me. I am beyond the material guṇas, not
dependent on material qualities, and am the devotees’ friend, giving love to
them. (SB 11.13.40)

Thus it is established that this bhakti is without material motivation (since the
devotee’s actions and qualities are beyond the guṇas).

|| 3.29.13 ||
sālokya-sārṣṭi-sāmīpya-
sārūpyaikatvam apy uta
dīyamānaṃ na gṛhṇanti
vinā mat-sevanaṃ janāḥ
The devotees do not accept living on my planet, having similar powers, staying
close to me, or having a similar form, what to speak of merging into me, when
these things are offered, unless it involves service to me.

Bhakti Sandarbha 234:

My devotees (janāḥ) do not accept sālokya etc. even if offered, if it is without

service to me. If they accept, it is for serving me, not for themselves. Sārṣṭi
means having similar powers as the Lord. Ekatvam means merging in the Lord
or merging in Brahman. Since both of these involve merging the self with the
Lord, there is no possibility of serving the Lord. Thus the devotee never accepts
them.

|| 3.29.14 ||
sa eva bhakti-yogākhya
ātyantika udāhṛtaḥ
yenātivrajya tri-guṇaṃ
mad-bhāvāyopapadyate

The highest state of existence is called bhakti, by which one surpasses the three
guṇas and attains prema for me.
Bhakti Sandarbha 234:

Therefore this method alone gives the highest result (ātyantika). This is
apavarga. This means ātyantika-pralaya or final destruction of the body. It does
not in this case mean simply final destruction of the body in liberation since it is
said nātyantikaṃ vigaṇayanty api te prasādam: persons who have realized you
do not regard attainment of impersonal liberation as your mercy. (SB 3.15.48)

“How can surpassing the three guṇas and attaining the Lord be apavarga?”
Bhakti’s nature of doing so is self-evident. The verse elaborates by saying “By
this bhakti, never giving it up, one can attain (upapadyate) my presence (mad-
bhāvāyan), a direct meeting with me.”

It is said yathā-varṇa-vidhānam apavargaś cāpi bhavati: one attains apavarga

according to qualities of action. The next verse explains what apavarga means:

yo ’bhagavati sarva-bhūtātmany anātmye ’nirukte ’nilayane

paramātmani vāsudeve ’nanya-nimitta-bhakti-yoga-lakṣaṇo
nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa
yadā hi mahā-puruṣa-puruṣa-prasangaḥ.
That liberation, whose essential nature is unmotivated bhakti-yoga to the Lord
full of qualities, who attracts the minds of all beings, who is not the object of
merging, who is not described by material words, who remains beyond
destruction of the universe, who is the most excellent ātmā, who is the son of
Vasudeva, takes place by destruction of the knot of ignorance which causes
various material goals, when there is association with devotees of the Lord. (SB
5.19.20)
|| 3.29.15 ||
niṣevitenānimittena
sva-dharmeṇa mahīyasā
kriyā-yogena śastena
nātihiṃsreṇa nityaśaḥ

The mind should be purified by following varṇāśrama duties approved by

previous devotees, without desire for results, and which are favorable for bhakti,
and by always performing powerful pancarātrika deity worship with best choice
of items, and without unnecessary violence.

Bhakti sandarbha 234:

One becomes purified by sva-dharma perfectly performed (niṣevitena) without
desire (anitmittena), and with faith (mahīyasā), by Pancarātrika activities (kriyā-
yogena), performed without desire at the best time and place (śastena), and
without excessive violence. This indicates that one should take leaves or fruits,
avoiding pain by taking of life as much as possible.

|| 3.29.16 ||
mad-dhiṣṇya-darśana-sparśa-
pūjā-stuty-abhivandanaiḥ
bhūteṣu mad-bhāvanayā
sattvenāsangamena ca

The mind should become purified by offering obeisances to, praying to,
worshipping, touching and seeing my deity forms, by thinking of my presence in
all beings, and by giving up bad association with determination.

Bhakti sandarbha 234:

Mad-dhiṣṇya means “my deity form.” One should think of me (mad-bhāvanayā)

in all beings as the antaryāmī. By determination (sattvena) and vairāgya
(asangamena) one becomes purified. The yamas are non-violence, not stealing,
celibacy, and non-possessiveness. The niyamas are cleanliness, satisfaction,
austerity, study and worship of the Lord.

|| 3.29.18 ||
ādhyātmikānuśravaṇān
nāma-sankīrtanāc ca me
ārjavenārya-sangena
nirahankriyayā tathā
The mind should become purified by continually hearing about the good and bad
qualities of the antaḥkaraṇa, by chanting my names, by sincere association with
great devotees without pride.

One should listen to scriptures that explain understanding the ātmā. One should
be without pride (nirahankriyayā).

|| 3.29.19 ||
mad-dharmaṇo guṇair etaiḥ
parisaṃśuddha āśayaḥ
puruṣasyānjasābhyeti
śruta-mātra-guṇaṃ hi mām
Being purified by the above methods, the mind of a person engaged in serving
me quickly attains the perfect form of bhakti, consisting of actions such as
hearing my qualities, which is non-different from attaining me.

Bhakti Sandarbha 229:

The heart of the person who performs these dharmas for me (mad-dharmaṇaḥ)
easily attains dhruvānusmṛti, continuous remembrance of me, by hearing about
my qualities. This is described in the following:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gangāmbhaso ’mbudhau

lakṣaṇaṃ bhakti-yogasya nirguṇasya hy udāhṛtam

ahaituky avyavahitā yā bhaktiḥ puruṣottame
Because the mind, by hearing about my qualities, flows continuously to me, the
Supreme Lord residing in the hearts of all people, just as the Gangā flows to the
ocean, it is said that the quality of bhakti beyond the guṇas is absence of results
other than bhakti and lack of obstructions from other processes. (SB 3.29.11-12)

There is a mixture of jnāna in this process because of hearing scriptures about

ātmā. Kapila speaks.

Pure bhakti is the goal and bhakti mixed with karma and jnāna are a means to
that goal. This is in line with Devahūti’ question about processes whose goal
was bhakti. These mixed processes were shown in order to perform pure bhakti.
Pure bhakti, that favored by Kapila is expressed in verses like satām prasanga.
Answers to her question about the path of persons desiring liberation can be
heard according to one’s taste.

|| 3.29.20 ||
yathā vāta-ratho ghrāṇam
āvṛnkte gandha āśayāt
evaṃ yoga-rataṃ ceta
ātmānam avikāri yat

Just as the fragrance is carried to the nose from its source by the wind, the mind
is carried to the Supreme Lord by bhakti-yoga.
Ātmānam means Paramātmā.

|| 3.29.21 ||
ahaṃ sarveṣu bhūteṣu
bhūtātmāvasthitaḥ sadā
tam avajnāya māṃ martyaḥ
kurute 'rcā-viḍambanam

I, the soul of all beings, am always situated in all beings. He who disrespects me
in all beings performs false worship of my deity form.

Bhakti sandarbha 106:

The Lord is the antaryāmī (bhūtāmā) of all beings (sarveṣu bhūteṣu), from
ordinary living beings up to the jīvas who offer themselves to the Lord. By
disrespecting living beings one disrespects the Lord since the Lord resides in
them. A person who disrespects living beings and worships a deity form does
false worship. He disrespects the deity.

|| 3.29.22 ||
yo māṃ sarveṣu bhūteṣu
santam ātmānam īśvaram
hitvārcāṃ bhajate mauḍhyād
bhasmany eva juhoti saḥ
He who worships the deity while rejecting me, the Lord being present in all
beings simply makes oblations into ashes (instead of fire).
Bhakti Sandarbha 106:
Out of foolishness (mauḍhyāt) a person who rejects me, the Paramātmā present
in all beings, and worships my deity form of stone or wood, not understanding
that the form is non-different from me, simply offers water and other items from
a material viewpoint.
In Agni Purāṇa a sage laments for his son killed by Daśaratha:
śilā-buddhiḥ kṛtā kiṃ vā pratimāyāṃ harer mayā |
kiṃ mayā pathi dṛṣṭasya viṣṇu-bhaktasya karhicit ||
tan-mudrānkita-dehasya cetasānādaraḥ kṛtaḥ |
yena karma-vipākena putra-śoko mamedṛśaḥ ||

I thought the deity of the Lord was merely stone. On seeing the devotee of the
Lord marked with symbols of the Lord, I did not show respect to them in my
mind. Because of that, I must now lament for my son.

viṣṇv-arcāyāṃ śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir

viṣṇor vā vaiṣṇavānāṃ kali-mala-mathane pāda-tīrthe ’mbu-buddhiḥ |
śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabda-sāmānya-buddhir
viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ ||

A person who thinks the deity of Viṣṇu is stone, who thinks the guru is a human,
who considers a Vaiṣṇava according to his caste, who thinks that Viṣṇu and the
Vaiṣṇavas are contaminated by Kali-yuga, who thinks caraṇāmṛta is ordinary
water, who thinks that the name and mantra of Viṣṇu which destroys all sin is
ordinary sound and who thinks that Viṣṇu, the Lord of all beings is on the level
of other beings, goes to hell.

Since the fool does not see me, he disrespects all beings. By that fault, his
worship is like offering ghee into ashes. There is no result for a person devoid of
proper faith. The kaniṣṭha devotee has some faith, generated by popular
tradition. That is described in the following:
ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ |
teṣāṃ niṣṭhā tu kā kṛṣṇa sattvam āho rajas tamaḥ ||
O Kṛṣṇa, what is the position of those who give up the rules of scripture but
worship with faith? Is this a condition in the mode of sattva, or in the modes of
rajas and tamas? (BG 17.1)

It is said:
arcāyām eva haraye pūjāṃ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
A devotee who faithfully engages in the worship of the deity in the temple but
does not behave properly toward other devotees or people in general is called an
unrefined devotee. (SB 11.2.47)

Though any type of worship of the Lord must give results, this type of worship
does not give results quickly. However results arise:
arcādāv arcayet tāvad īśvaraṃ māṃ sva-karma-kṛt
yāvan na veda sva-hṛdi sarva-bhūteṣv avasthitam

When a person does not know that the Lord is situated in all beings, that person
should worship me in the deity form along with prescribed duties without
attachment. (SB 3.29.25)

|| 3.29.23 ||
dviṣataḥ para-kāye māṃ
mānino bhinna-darśinaḥ
bhūteṣu baddha-vairasya
na manaḥ śāntim ṛcchati

If a person offers respects to me but is inimical to other beings, hating other

bodies, not seeing others’ suffering as equal to his own, his mind does not attain
peace.

Bhakti Sandarbha 106:

Disrespect for others is described. A person devoid of seeing the Lord in all
beings (bhinna-darśinaḥ), who is proud and who has strong hatred of living
beings, does not attain a peaceful mind.

piteva putraṃ karuṇo nodvejayati yo janaḥ |

viśuddhasya hṛṣīkeśas tasya tūrṇaṃ prasīdati ||

The pure person who does not disturb others just as a father is compassionate to
his son quickly gains the mercy of the Lord. (Mahābhārata)

|| 3.29.24 ||
aham uccāvacair dravyaiḥ
kriyayotpannayānaghe
naiva tuṣye 'rcito 'rcāyāṃ
bhūta-grāmāvamāninaḥ
O mother! I am not pleased with the person who criticizes other beings while
worshipping my deity form with rites using various materials.

Bhakti Sandarbha 106:

Avamāninaḥ means a person who criticizes. This is the equivalent of hatred.

na tathā tapyate viddhaḥ pumān bāṇais tu marma-gaiḥ
yathā tudanti marma-sthā hy asatāṃ paruṣeṣavaḥ

Sharp arrows which pierce one’s chest and reach the heart do not cause as much
suffering as the arrows of harsh, insulting words spoken by materialists that
become lodged within the heart. (SB 11.23.3)

Harsh words are worse than arrows, not the opposite. Thus Kapila mentions
criticism after the arrows.

|| 3.29.25 ||
arcādāv arcayet tāvad
īśvaraṃ māṃ sva-karma-kṛt
yāvan na veda sva-hṛdi
sarva-bhūteṣv avasthitam

When a person does not know that the Lord is situated in all beings, that person
should worship me in the deity form along with prescribed duties without
attachment.

Bhakti Sandarbha 106:

Thus it is a fault if one does not have faith in bhakti because of ignorance of the
Lord. However, Kapila accepts the usefulness of deity worship even if
performed with ignorance (since it produces knowledge). He teaches that deity
worship along with prescribed duties is a cause of a person developing
knowledge of the Lord’s presence everywhere, which causes faith:
arcādāv arcayet tāvad īśvaraṃ māṃ sva-karma-kṛt
yāvan na veda sva-hṛdi sarva-bhūteṣv avasthitam
When a person does not know that the Lord is situated in all beings, that person
should worship me in the deity form along with prescribed duties without
attachment. (SB 3.29.25)
While doings his prescribed duties he should worship the deity, as long has he
does not know that the Lord is situated in all beings. Performance of duties is an
assistant, since a person without faith is not qualified for pure bhakti.
Qualification for pure bhakti is jāta-śraddho mat-kathāsu: he has developed faith
in my topics. (SB 11.20.27) Having developed faith from knowledge of the
Lord, that person does not worship the Lord while performing duties of dharma.
He performs pure worship only.

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
As long as one does not become detached from daily and periodic duties or has
not awakened his faith in hearing topics about me, one must perform one’s
prescribed duties of varṇāśrama. (SB 11.20.9)

This person however does not give up deity worship, for it is said:

pratiṣṭhitārcā na tyājyā yāvaj-jīvaṃ samarcayet |

varaṃ prāṇa-parityāgaḥ śiraso vāpi kartanam ||

One should not give up worship for one’s whole life. It is better to give up one’s
life or cut off one’s head. (Hayaśīrṣa-pancarātra)

|| 3.29.25 ||
arcādāv arcayet tāvad
īśvaraṃ māṃ sva-karma-kṛt
yāvan na veda sva-hṛdi
sarva-bhūteṣv avasthitam

When a person does not know that the Lord is situated in all beings, that person
should worship me in the deity form along with prescribed duties without
attachment.

|| 3.29.26 ||
ātmanaś ca parasyāpi
yaḥ karoty antarodaram
tasya bhinna-dṛśo mṛtyur
vidadhe bhayam ulbaṇam

In the form of death, I give great fear to the person who makes distinction
between his own belly and the bellies of others.
Bhakti Sandarbha 106:

Performing deity worship along with dharma, one cannot attain perfection
without being merciful to living entities. The person sees difference between his
own and others bellies. He does not see equally with the Lord in every being. He
thinks only of his own stomach when he feels hunger. For the person who sees
difference I, as death, give frightening saṃsāra (bhayam).
|| 3.29.27 ||
atha māṃ sarva-bhūteṣu
bhūtātmānaṃ kṛtālayam
arhayed dāna-mānābhyāṃ
maitryābhinnena cakṣuṣā

On the other hand, they should worship me, the soul in all beings, who have
taken shelter in all beings, with gifts and respect, treating all beings as equal
friends.

Bhakti Sandarbha 106:

This is further explained. For this reason (atha), to the best of one’s ability, by
giving, and if that is not possible by respecting, while seeing non-difference
(abhinnena cakṣuṣā), they should worship me. Thus the Lord says to Sanaka:

ye me tanūr dvija-varān duhatīr madīyā

bhūtāny alabdha-śaraṇāni ca bheda-buddhyā
drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān
gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ
The enraged servants of Yama, with forms like vultures, tear out the eyes of
those who, with vision destroyed by sin, see difference between my forms and
the brāhmaṇas, cows and shelterless beings. (SB 3.16.10)

This verse supports the previous statements about nonviolence.

|| 3.29.28 ||
jīvāḥ śreṣṭhā hy ajīvānāṃ
tataḥ prāṇa-bhṛtaḥ śubhe
tataḥ sa-cittāḥ pravarās
tataś cendriya-vṛttayaḥ
Living immovable entities are superior to withered ones. Superior to them are
entities with greater life symptoms. Superior to them are the entities with higher
consciousness and movement. Superiro than them are entities with senses, such
as trees.

Worship while seeing all beings as equal is described while making some
distinctions in six verses. Ajīvānām means withered grasses etc. and jīvāḥ refers
to living grass. Superior to them are beings with active prāṇa, situated on earth,
forms with intake and expelling of water, such as living stones. Superior to
them are conscious mountains with ears and teeth, which in the beginning had
movement such as flying but were stunned by Indra’s thunderbolt. Superior to
them are entities with senses. This indicates trees which have awareness of
sprouting and seeing. The later living entities are superior to the previous by the
addition of an extra quality.

|| 3.29.29 ||
tatrāpi sparśa-vedibhyaḥ
pravarā rasa-vedinaḥ
tebhyo gandha-vidaḥ śreṣṭhās
tataḥ śabda-vido varāḥ

Superior to the trees with touch sensation are beings with taste sensation.
Superior to them are living entities with a sense of smell, and superior to them
are living entities that can hear.

Those with taste sensation, conscious of what is suitable or unsuitable as food,

such as worms, are superior to the trees with touch sensation. Entities with a
sense of smell, such as small water insects and fish are superior. Superior to
them are entities who protect themselves and associate by hearing,

|| 3.29.30 ||
rūpa-bheda-vidas tatra
tataś cobhayato-dataḥ
teṣāṃ bahu-padāḥ śreṣṭhāś
catuṣ-pādas tato dvi-pāt
Entities which can distinguish form are superior. Superior to them are entities
with two sets of teeth. Superior to them are beings with many legs. Superior to
them are animals with four legs. Superior to them are humans with two legs.
Beings who can distinguish forms are superior. Entities with upper and lower
teeth such as snakes are superior. They can cut flowers or wood with their teeth.
The four legged entities are animals which can walk and birds with wings. The
two legged entities are humans. Some other entities may have two or four legs
by because they lack the appropriate qualities they are considered inferior.
Others may lack legs but may have consciousness, great intelligence and many
hands and are thus considered superior. Those beings later in the list are in
general superior because of superior qualities. By knowledge from scriptures, it
is understood that mountains like Himālayas and plants like tulasī, are superior
and more worthy of respect because of even greater qualities, such as residing at
the Lord’s abodes.
|| 3.29.32 ||
artha-jnāt saṃśaya-cchettā
tataḥ śreyān sva-karma-kṛt
mukta-sangas tato bhūyān
adogdhā dharmam ātmanaḥ

Better than the knower of the meaning of the Vedas is the brāhmaṇa who can cut
doubts. Better than the one who cuts doubts is the brāhmaṇa who also performs
his duties completely. Better still is the jnānī who does not enjoy the results of
his previous actions of dharma.

Adogdhā dharmam means a person performing niṣkāma-karma.

|| 3.29.33 ||
tasmān mayy arpitāśeṣa-
kriyārthātmā nirantaraḥ
mayy arpitātmanaḥ puṃso
mayi sannyasta-karmaṇaḥ
na paśyāmi paraṃ bhūtam
akartuḥ sama-darśanāt
Superior to the jnānī is the person who fully dedicates his activities such hearing
and chanting, his wealth, his identity, his mind and his intelligence to me. I do
not see a greater living entity that this person who has offered himself to me,
giving up all varṇāśrama actions, who thinks that the Lord alone inspires his
bhakti, and who identifies with others’ happiness and distress.

Bhakti Sandarbha 106:

Nirantaraḥ means bhakti without obstacles of jnāna. This person is called a non-
doer (akartuḥ) since he does not think of karma as his responsibility, having
offered himself to the Lord. He is devoid of identity as an independent agent,
understanding that his activities of bhakti are dependent on the Lord. He sees the
Lord in all beings as also in himself (sama-darśanāt). Thus he thinks of
benefiting others. Living beings are superior to nonliving entities since they can
perform actions like hearing. Highest respect should be given to the devotees.
Respect is given to others as much as possible and when available.
|| 3.29.34 ||
manasaitāni bhūtāni
praṇamed bahu-mānayan
īśvaro jīva-kalayā
praviṣṭo bhagavān iti

He should offer great respects with the mind to all living entities, thinking that
the Supreme Lord has entered that entity along with his portion (kalayā) in the
form of the jīva.

Bhakti Sandarbha 106:

Jīva-kalayā means as the cause of the jīva, antaryāmī. Thus respect for all beings
is prescribed for initial worshippers. Worshippers with faith however see the
manifestation of Lord’s quality (of compassion) spread everywhere. Thus it is
said in Skanda Purāṇa:

etena hy adbhutā vyādha tavāhiṃsādayo guṇāḥ |

hari-bhaktau pravṛttā ye na te syuḥ para-tāpinaḥ ||

Your quality of non-violence is not astonishing. Those who worship the Lord
with bhakti do not disturb other beings.

The quality of being friendly to all beings manifests in the devotees by

remembering this quality in the Lord, following the conduct of the people of
Gokula who have perfect, pure friendship. Those with bhāva naturally have non-
violence and detachment. That is shown in the following:

yatrānuraktāḥ sahasaiva dhīrā

vyapohya dehādiṣu sangam ūḍham |
vrajanti tat pārama-haṃsyam antyaṃ
yasminn ahiṃsopaśamaḥ sva-dharmaḥ ||

The devotees who are attracted to Kṛṣṇa, immediately giving up strong

attachment to body and other material objects, attain the highest stage of life,
pāramahaṃsa, in which lack of hatred and absorption in Kṛṣṇa are the natural
qualities. (SB 1.18.22)
This quality is also noted in the highest devotees:

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ

The most advanced devotee sees Supreme Lord, one’s object of worship, within
everything, and sees everything in the Supreme Lord. (SB 11.2.45)

According to SB 4.31.12, worship of devatās, while thinking they are

independent, is redundant, since watering the root accomplishes everything. One
should worship the Lord within the devatās. The devatās should be respected
since they are related to the Lord. This is done in order to quickly destroy
attachment and hatred towards other beings.

Compassion for living entities alone however became an obstacle for Bharata,
who gave up worship of the Lord. Thus the idea that compassion for living
entities is the main part of bhakti and worship of the Lord is not the main part is
hereby refuted.
Verse 3.29.15 says that there should not be excessive violence. This indicates
that there is some violence in picking flowers and leaves, as part of the activity
of Pancarātrika worship. One should not disrespect the devatās and should
respect them in their relationship with the Lord. Independent worship is
condemned. Thus it was rightly said that those who do not worship the Lord are
fools.

avismitaṃ taṃ paripūrṇa-kāmaṃ

svenaiva lābhena samaṃ praśāntam
vinopasarpaty aparaṃ hi bāliśaḥ
śva-lāngulenātititarti sindhum

The great fool who tries to cross the ocean of saṃsāra by holding onto a dog’s
tail approaches anyone except the Lord, for whom nothing is astonishing to
accomplish, who is full in his desires with a perfect form, and who is gentle with
his devotees. (SB 6.9.22)

|| 3.29.35 ||
bhakti-yogaś ca yogaś ca
mayā mānavy udīritaḥ
yayor ekatareṇaiva
puruṣaḥ puruṣaṃ vrajet
I have explained bhakti-yoga and aṣṭānga-yoga, by which a person will attain the
Supreme Lord as Bhagavān or as impersonal Brahman.

Because yoga is mixed with bhakti in its foundation, it becomes effective. But of
the two effective methods, bhakti is easy whereas yoga is difficult, and bhakti is
strong, whereas yoga is weak. Thus making the Lord manifest is easier in
bhakti.

|| 3.29.36 ||
etad bhagavato rūpaṃ
brahmaṇaḥ paramātmanaḥ
paraṃ pradhānaṃ puruṣaṃ
daivaṃ karma-viceṣṭitam
rūpa-bhedāspadaṃ divyaṃ
kāla ity abhidhīyate
bhūtānāṃ mahad-ādīnāṃ
yato bhinna-dṛśāṃ bhayam

I am this form of Bhagavān who also appears as Brahman and Paramātmā,

beyond material nature, and who am also defined as prakṛti, jīva, karma and
astonishing time--the cause of transformation of material objects, from which
fear arises for living beings with material bodies in ignorance.

Bhagavān is explained in six lines. He is realized through bhakti and yoga. The
puruṣa has the forms of Bhagavān, Brahman and Paramātmā. These are his three
forms. They are not different entities. This puruṣa is advaya-jnānam (SB
1.2.11). Śruti says:

pūrvam evāham ihāsam iti tat-puruṣasya puruṣatvam

The beginning I alone existed in this world as the best of the puruṣas. (Taittirīya
Āraṇyaka 1.23.1)
Although the form and the possessor of the form are non-different, difference is
expressed like the body of the grindstone (which is non-different from itself).
That tattva is without upādhis (param). That one tattva by manifesting qualities
or no qualities manifests differently. By predominance (of certain qualities) the
one pure form of three is described as three distinct forms.

Pradhānam puruṣam means the jīva or puruṣa with upādhis of matter. The
derivation of puruṣa is puri śete puruṣa: one who resides in the body. Pradhānam
instead of pradhāna is often seen but pradhāna puruṣam is the reading accepted
by Śrīdhara Svāmī.
Since Paramātmā is the witness of that, it shows the difference from the jīva. The
difference between Bhagavān and Brahman and the jīva is also explained.
Daivam and time manifest by a different function of the Lord. The characteristic
of daiva is the actions of karma. Time causes transformation of forms. Or the
form of Bhagavān is the shelter of time which makes various forms. The cause
is the acintya-śakti (divyam).

|| 3.29.40 ||
yad-bhayād vāti vāto 'yaṃ
sūryas tapati yad-bhayāt
yad-bhayād varṣate devo
bha-gaṇo bhāti yad-bhayāt

Out of fear of time, the wind blows, the sun produces heat, the Indra produces
rain and the stars shine.

Śruti says bhīṣāsmād vātaḥ pavate: the wind blows out of fear. (Kaṭha Upaniṣad
2.3.3) It is afraid of time. Six verses elaborate this point. Inspired by time, the
wind blows: it moves about a little or greatly in different directions. The sun
shines out of fear of time. Sometimes tapata is seen instead of tapati. It rises and
sets by time.

|| 3.29.42 ||
sravanti sarito bhītā
notsarpaty udadhir yataḥ
agnir indhe sa-giribhir
bhūr na majjati yad-bhayāt
Out of fear of time, the rivers flow, and the ocean does not overflow, fire burns
and the earth with its mountains does not sink.

At certain times the rivers will not flow. Sometimes or somewhere fire
disappears. It is said that sometimes the Gangā will be covered in Kali-yuga.
|| 3.29.43 ||
nabho dadāti śvasatāṃ
padaṃ yan-niyamād adaḥ
lokaṃ sva-dehaṃ tanute
mahān saptabhir āvṛtam

By the order of time, the sky provides space for entities who are alive, and
Brahmā spreads out his body of the planets, covered by seven layers of matter.

By the order of time the sky provides space for breathing beings not dead beings

Chapter Thirty

|| 3.30.1 ||
kapila uvāca
tasyaitasya jano nūnaṃ
nāyaṃ vedoru-vikramam
kālyamāno 'pi balino
vāyor iva ghanāvaliḥ
Kapila said: Indeed, men do not know the powerful influence of time. They are
like clouds pushed by a strong wind.

Sometimes balinā is seen instead of balinoḥ. It would then refer to strong time.

|| 3.30.7 ||
sandahyamāna-sarvānga
eṣām udvahanādhinā
karoty avirataṃ mūḍho
duritāni durāśayaḥ
Burning in all his limbs, the fool, with sinful mind, performs sinful acts because
of anxiety to maintain his family.
Sometimes sandahya is seen but this is not approved by Puṇyāraṇya.
|| 3.30.8 ||
ākṣiptātmendriyaḥ strīṇām
asatīnāṃ ca māyayā
raho racitayālāpaiḥ
śiśūnāṃ kala-bhāṣiṇām

His mind and senses are overcome with illusion by words of unchaste women in
solitary places and by sweet words of his small children.
Two verses are taken together.

|| 3.30.14 ||
tatrāpy ajāta-nirvedo
bhriyamāṇaḥ svayam bhṛtaiḥ
jarayopātta-vairūpyo
maraṇābhimukho gṛhe

Without disgust for his existence, maintained by his dependents, deformed by

old age, he approaches death in his house.

This is taken with the next verse.

|| 3.30.20 ||
yātanā-deha āvṛtya
pāśair baddhvā gale balāt
nayato dīrgham adhvānaṃ
daṇḍyaṃ rāja-bhaṭā yathā

Putting him in a body suitable for punishment, binding him with ropes by the
neck, like a king’s servants, they forcibly take the prisoner to be punished on a
long road.
They put him into a body suitable for punishment and take him away (nayataḥ).

|| 3.30.21 ||
tayor nirbhinna-hṛdayas
tarjanair jāta-vepathuḥ
pathi śvabhir bhakṣyamāṇa
ārto 'ghaṃ svam anusmaran

His heart is pierced by their scolding. Trembling, bitten by dogs on the path, in
great pain, he remembers that he is receiving the results of his sins.

Two verses are taken together.

|| 3.30.24 ||
yojanānāṃ sahasrāṇi
navatiṃ nava cādhvanaḥ
tribhir muhūrtair dvābhyāṃ vā
nītaḥ prāpnoti yātanāḥ

Brought along the path measuring ninety-nine thousand yojanas in two or three
moments, he then receives punishment.

Four verses describe his punishment.

|| 3.30.26 ||
jīvataś cāntrābhyuddhāraḥ
śva-gṛdhrair yama-sādane
sarpa-vṛścika-daṃśādyair
daśadbhiś cātma-vaiśasam

In Yama’s abode, his entrails are pulled out while he is alive by dogs and
vultures, and his body is pained by the biting of snakes, scorpions and gad-flies.
Uddhāram is the accepted version, connected with the verb prāpnoti in verse 24.

|| 3.30.27 ||
kṛntanaṃ cāvayavaśo
gajādibhyo bhidāpanam
pātanaṃ giri-śṛngebhyo
rodhanaṃ cāmbu-gartayoḥ

One by one his limbs are cut off, or torn off, by elephants and other creatures. He
is hurled from mountain peaks and pushed under water and locked in holes.

Kṛntanaṃ means “cutting off.”

|| 3.30.28 ||
yās tāmisrāndha-tāmisrā
rauravādyāś ca yātanāḥ
bhunkte naro vā nārī vā
mithaḥ sangena nirmitāḥ
Because by sinful association, a man or woman experiences the punishments of
tāmisra, andha-tāmisra, and raurava.

Whatever pains (yāḥ yātanāḥ) are experienced are produced by association of

man and woman. Because they sinned together they experience suffering
together.

|| 3.30.32 ||
daivenāsāditaṃ tasya
śamalaṃ niraye pumān
bhunkte kuṭumba-poṣasya
hṛta-vitta ivāturaḥ

By the arrangement of karma, the man, without his family members, afflicted
like a man who has lost his wealth, experiences the fault of maintaining his
family sinfully in hell.

The Lord is not cruel. He is like rain, equal to all. It is the arrangement of
karma.

Chapter Thirty-one
|| 3.31.1 ||
śrī-bhagavān uvāca
karmaṇā daiva-netreṇa
jantur dehopapattaye
striyāḥ praviṣṭa udaraṃ
puṃso retaḥ-kaṇāśrayaḥ
The Lord said: The jīva about to receive a human body by the law of karma,
under the supervision of the Lord, taking shelter of a particle of semen from a
man, enters the womb of a woman.

The process of taking a body is explained.

|| 3.31.4 ||
caturbhir dhātavaḥ sapta
pancabhiḥ kṣut-tṛḍ-udbhavaḥ
ṣaḍbhir jarāyuṇā vītaḥ
kukṣau bhrāmyati dakṣiṇe
By the fourth month, the seven dhātus appear, and by the fifth month hunger and
thirst appear. By the sixth month, the skin forms around the embryo and it
moves to the right side of the womb.
The right side is mentioned because the subject being dealt with is a male. It is
well know that the male fetus moves to the right and the female fetus moves to
the left.

|| 3.31.5 ||
mātur jagdhānna-pānādyair
edhad-dhātur asammate
śete viṇ-mūtrayor garte
sa jantur jantu-sambhave

Nourishing its dhātus by food and liquids from the mother, the fetus sleeps in the
unsuitable hole for stool and urine, where birth takes place.

Asammate means undesirable.

|| 3.31.9 ||
akalpaḥ svānga-ceṣṭāyāṃ
śakunta iva panjare
tatra labdha-smṛtir daivāt
karma janma-śatodbhavam
smaran dīrgham anucchvāsaṃ
śarma kiṃ nāma vindate

Unable to move, like a bird in a cage, there the embryo remembers by influence
of previous karmas his actions stemming from a hundred lives. This produces
sighing for a long time. What happiness can he enjoy?
The embryo remembers while sighing for a long time.

|| 3.31.10 ||
ārabhya saptamān māsāl
labdha-bodho 'pi vepitaḥ
naikatrāste sūti-vātair
viṣṭhā-bhūr iva sodaraḥ
Beginning from the seventh month, he attains consciousness. Moved about by
the air causing childbirth, like a worm born in the same womb, he cannot remain
in one place.

The embryo moves about (vepitaḥ) and cannot remain in one place.
|| 3.31.11 ||
nāthamāna ṛṣir bhītaḥ
sapta-vadhriḥ kṛtānjaliḥ
stuvīta taṃ viklavayā
vācā yenodare 'rpitaḥ

The wise devotee jīva, frightened and pleading, bound up by the seven dhātus,
folding his hands, prays with distressed words to the Lord who has placed him in
this place.

Bhakti Sandarbha 149-151:

By once worshipping the Lord, life becomes completely successful. Śaunaka

says:

āyur harati vai puṃsām udyann astaṃ ca yann asau |

tasyarte yat-kṣaṇo nīta uttama-śloka-vārtayā ||

Both by rising and by setting, the sun decreases the duration of life of everyone,
except one who utilizes the time by discussing topics of the Supreme Lord. (SB
2.3.17)

By bhakti-ābhāsa alone Ajāmila destroyed sin. Bhakti is the cause of attaining

the supreme goal while destroying all karmas.
vartamānaṃ ca yat pāpaṃ yad bhūtaṃ yad bhaviṣyati |
tat sarvaṃ nirdahaty āśu govindānala-kīrtanāt ||
All sins past, present and future are burned up by the fire of chanting Govinda’s
name. (Laghu-bhāgavatāmṛta)

Even by some relationship with bhakti, there is destruction of sin:

sa samārādhito devo muktikṛt syād yathā tathā |
anicchayāpi huta-bhuk saṃspṛṣṭo dahati dvija ||
The Lord gives liberation by being worshipped just as fire by contact destroys
even if not desired. (Brahma-vaivarta Purāṇa)

In a discussion between Umā and Śiva it is said:

dīkṣā-mātreṇa kṛṣṇasya narā mokṣaṃ labhanti vai |
kiṃ punar ye sadā bhaktyā pūjayanty acyutaṃ narāḥ ||

By initiation with Kṛṣṇa mantra any man attains liberation. What then to speak
of those who worship Acyuta with bhakti? (Skanda Purāṇa)

akāmād api ye viṣṇoḥ sakṛt pūjāṃ prakurvate |

na teṣāṃ bhava-bandhas tu kadācid api jāyate ||

Those who worship Viṣṇu once without material desires are no longer subject to
material bondage. (Nārada Purāṇa 36.58)

sakṛd uccārayed yas tu nārāyaṇam atandritaḥ |

śuddhāntaḥkaraṇo bhūtvā nirvāṇam adhigacchati ||
The person who utters the name of Nārāyaṇa only once with attention becomes
pure in heart and attains liberation. (Padma Purāṇa)

Elsewhere it is said:

samparkād yadi vā mohād yas tu pūjayate harim |

sarva-pāpa-vinirmuktaḥ prayāti paramaṃ padam ||

If one worships the Lord by mixing with others who are worshipping or by
mistake, one becomes free of all sin and goes to Vaikuṇṭha.

In Itihāsa-samuccaya, in a discussion between Nārada and Puṇḍarīka it is said:

ye nṛśaṃsā durācārāḥ pāpācāra-ratāḥ sadā |
te ’pi yānti paraṃ dhāma nārāyaṇa-padāśrayāḥ ||
lipyante na ca pāpena vaiṣṇavā vīta-kalmaṣāḥ |
punanti sakalān lokān sahasrāṃśur ivoditaḥ ||
janmāntara-sahasreṣu yasya syān matir īdṛśī |
dāso ’haṃ vāsudevasya sarvān lokān samuddharet ||
sa yāti viṣṇu-sālokyaṃ puruṣo nātra saṃśayaḥ |
kiṃ punas tad-gata-prāṇāḥ puruṣāḥ saṃyatendriyāḥ ||
Those who are cruel, of bad conduct and most sinful, attain Vaikuṇṭha by
surrender to Nārāyaṇa. The devotees of Viṣṇu, cleansed of contamination, are
not touched by sin. They purify all the worlds like the rising sun. He who thinks
“I am the servant of Vāsudeva” delivers all people for a thousand births and goes
to the planet of Viṣṇu without doubt. What to speak of those who dedicate
themselves completely to the Lord with controlled senses.
Therefore it is said:

sakṛd eva prapanno yas tavāsmīti ca yācate |

abhayaṃ sarvadā tasmai dadāmy etad vrataṃ hareḥ ||

I make the vow that he who surrenders once and declares “I am yours” will be
forever without fear. (Garuḍa Purāṇa)

It is also said:

āpannaḥ saṃsṛtiṃ ghorāṃ yan-nāma vivaśo gṛṇan |

tataḥ sadyo vimucyeta yad bibheti svayaṃ bhayam ||

The Lord’s name, which fear personified fears, immediately liberates helpless
persons afflicted by the terrors of material existence. (SB 1.1.14)
Therefore it is also said:

jīvitaṃ viṣṇu-bhaktasya varaṃ panca dināni vai |

na tu kalpa-sahasrāṇi bhakti-hīnasya keśave ||

It is better to live five days as a devotee of Viṣṇu than a thousand kalpas without
devotion to Viṣṇu. (Viṣṇu-dharmottara)
In the Third Canto there is a prayer to the Lord while the jīva is in the womb.
However, later the jīva becomes absorbed in saṃsāra. Two types of jīvas are
described as one in this description. One type, very fortunate, praises the Lord
and is delivered. However, not all jīvas have this knowledge of the Lord. In the
ninth month the limbs are complete and the child (the unfortunate one) thinks, “I
have died and am again born. Having being born, I will again die.” His condition
is described as follows:

avānmukhaḥ pīḍyamāno jantuś caivaṃ samanvitaḥ

sānkhyaṃ yogaṃ samabhyasyet puruṣaṃ vā pancaviṃśakam
tataś ca daśame māsi prajāyata

The suffering embryo facing forward, endowed with sānkhya-yoga (in some
cases), should worship the twenty-fifth person, the Supreme Lord. In the tenth
month he is born. (Garbhopaniṣad)
Puruṣam vā indicates that some jīvas have knowledge of the Lord. Thus bhakti
can be successful in any condition.

Though other jīvas are different, such descriptions where differing types are
described in one statement are seen. Thus the Third Canto in describing the
creation during the Padma-kalpa, the creation of the Kumāras is described
(which took place in Brahma-kalpa). The commentary says, “This description of
the present kalpa is merged with the description of the Brahma-kalpa because it
speaks of Brahma’s creation also. The description of Varāha is similar. It is
described that during the first Manvantara when the earth was submerged,
Varāha appeared from Brahma’s nostril, rescued the earth and fought with
Hiraṇyākṣa. However Hiraṇyākṣa was born of Diti, the daughter of Dakṣa, who
was born at the end of the sixth Manvantara. The descriptions are merged
because of the common elements of the earth getting submerged and Varāha
appearing. Thus the description of the embryo praying concerns is one type of
jīva (who becomes liberated), and the jīva that takes repeated births is another
type. As previously described in that description, bhakti is again the cause of
attaining the supreme destination.

yatīnāṃ viṣṇu-bhaktānāṃ paricaryā-parāyaṇāḥ |

te dūtāḥ sahasā yānti pāpino ’pi parāṃ gatim ||

Those servants absorbed in service to the devotees of Viṣṇu and who are
sannyāsīs, even if sinful go to the Lord’s abode quickly. (Nārada Purāṇa 1.20.73)

kulānāṃ śatam āgāmi samatītaṃ tathā śatam |

kārayan bhagavad-dhāma nayaty acyuta-lokatām ||
ye bhaviṣyanti ye ’tītā ākalpāt puruṣāḥ kule |
tāṃs tārayati saṃsthāpya devasya pratimāṃ hareḥ ||

The person who builds the Lord’s temple goes to Vaikuṇṭha along with hundreds
of his family members of the past and future. Though they should remain in the
family for the day of Brahmā, the Lord delivers them after they install a deity of
the Lord. (Viṣṇu-dharma)
Yama’s order to his servant is this:

yenārcā bhagavad-bhaktyā vāsudevasya kāritā |

navāyutaṃ tat-kulajaṃ bhavatāṃ śāsanātigam ||
Whoever worships Vāsudeva with bhakti are not subject to your punishment
along with ninety thousand relatives. (Viṣṇu-dharma)

triḥ-saptabhiḥ pitā pūtaḥ pitṛbhiḥ saha te ’nagha

yat sādho ’sya kule jāto bhavān vai kula-pāvanaḥ

O sinless Prahlāda! Your father has been purified, along with twenty-one
forefathers in your family. As a devotee, you purify the family. Because you
were born in this family, the entire dynasty has been purified. (SB 7.10.18)

Your father along with twenty-one generations of relatives extending to the

previous kalpa will be purified. In this life, Prahlāda’s father’s line included
Hiraṇyakaśipu, Marīci and Brahmā.

Some jīvas praise the Lord while others simply continue in the material world.
Potential case is used in stuvīta (should praise). That makes clear that it is
possible.
In the next verse, one very fortunate jīva speaks in the past tense, but this
indicates the present tense.
|| 3.31.12 ||
jantur uvāca
tasyopasannam avituṃ jagad icchayātta-
nānā-tanor bhuvi calac-caraṇāravindam
so 'haṃ vrajāmi śaraṇaṃ hy akuto-bhayaṃ me
yenedṛśī gatir adarśy asato'nurūpā
The living entity said: I surrender to the lotus feet of the Lord which bestow
fearlessness. The Lord will move on the earth, having accepted by his will all
avatāras within himself to protect those of this world who approached him. By
your mercy, I, being sinful, have attained this condition in the womb.
I surrender to the lotus feet of the Lord who wanders the earth in various forms,
but has now come as Kṛṣṇa. He is the avatārī of all avatāras. Kapila speaks with
reference to Kṛṣṇa’s appearance in a previous kalpa. You have manifested this
condition of appearing before me (īdṛśī gatiḥ) for delivering me, afflicted by
dangers (asataḥ) has manifest. Or by you this suffering condition suitable to an
evil person like me has become the object of mercy. Otherwise you would not
appear before me.

|| 3.31.13 ||
yas tv atra baddha iva karmabhir āvṛtātmā
bhūtendriyāśayamayīm avalambya māyām
āste viśuddham avikāram akhaṇḍa-bodham
ātapyamāna-hṛdaye 'vasitaṃ namāmi
I offer respects to he who appears to be a soul covered by a material body, bound
by karmas, taking support of his material energy consisting of material elements,
senses and mind, but who remains pure and unchanging, with indestructible
knowledge, and who is perceived by me in my distressed heart.

My heart is distressed (ātapyamāna) because the Lord, though always present in

the heart, never appeared before. Suddenly he appears. Because he resides with
the jīva in the body he appears to be covered by a material body, bound by
karma, covered by karmas which actually I produce. But you are not bound like
me (tu), but rather you instigate māyā (māyām avalambya). The unintelligent
see you in this way, but you are not bound.
Actually you are pure. You are realized (avasitam) in my heart. Or you actually
are bound up during your avatāra, appearing like an ordinary person.

kṛṣṇam enam avehi tvam ātmānam akhilātmanām

jagad-dhitāya so ’py atra dehīvābhāti māyayā

You should know Kṛṣṇa to be the soul of all living entities. For the benefit of the
whole universe, out of his causeless mercy he has appeared as an ordinary
human being by the strength of his māyā. (SB 10.14.55)

|| 3.31.14 ||
yaḥ panca-bhūta-racite rahitaḥ śarīre
cchanno 'yathendriya-guṇārtha-cid-ātmako 'ham
tenāvikuṇṭha-mahimānam ṛṣiṃ tam enaṃ
vande paraṃ prakṛti-pūruṣayoḥ pumāṃsam
Covered by this body made of the five elements, remaining as a spiritual particle
amidst the senses, guṇas, and sense objects, I offer respects to omniscient Kṛṣṇa,
superior to prakṛti and Mahāviṣṇu, whose powers are not weakened by these
material elements.

The description of the bound jīva and unbound Lord continues. Though covered
by the body, I remain separate (rahitaḥ), untouched by it since antaryāmī has also
entered. By his touch this happens, though I am in contact with senses and sense
objects. The Lord is not weakened since he is untouched by the body and senses
(tena avikuṇṭha-mahimānam). This is because he is superior (param) to the jīva
and prakṛti, different from them. The jīva can be affected or unaffected by
avidyā.
Or since as I am a spiritual particle with material senses and sense objects,
covered by a body made of the five element because of ignorance of the Lord,
covered by that, and so in this way I am become opposed to the Lord (rahitaḥ), I
offer my praise to the Lord who has suddenly appeared in my mind as the most
merciful. In glorifying the Lord he shows his lack of qualification. The Lord is
the guru of Brahmā and others (ṛṣim). He is the supreme tattva of the mahā-
puruṣa who glances over prakṛti. He is Svayam Bhagavān, Kṛṣna in human form
(tam).

|| 3.31.15 ||
yan-māyayoru-guṇa-karma-nibandhane 'smin
sāṃsārike pathi caraṃs tad-abhiśrameṇa
naṣṭa-smṛtiḥ punar ayaṃ pravṛṇīta lokaṃ
yuktyā kayā mahad-anugraham antareṇa

A person repeatedly loses his memory because of fatigue as he treads the path of
birth and death bound by the Lord’s powerful karma produced from the guṇas.
How can he choose the abode of the Lord without the mercy of the devotees?
“He should worship the Lord when he comes out of the womb.” But that is rare.
Losing his memory, how can he choose you (ayam lokam), his shelter again
(having seen him in the womb)? The cause is only great mercy of the devotee.
To that extent attaining the Lord is rare.
|| 3.31.16 ||
jnānaṃ yad etad adadhāt katamaḥ sa devas
trai-kālikaṃ sthira-careṣv anuvartitāṃśaḥ
taṃ jīva-karma-padavīm anuvartamānās
tāpa-trayopaśamanāya vayaṃ bhajema
Who else other than the expansion of the Lord residing in all beings through all
phases of time can give knowledge? We, treading the path of karmas for the
jīva, should worship the Lord in order to destroy the three miseries.

We surrender on gaining knowledge (and not forgetting it) which will manifest
from previous mercy of devotees. The plural is used (we) to indicate that he is
one among many ordinary jīvas. The Lord’s expansions reside everywhere at all
times (trai-kālikam). They are eternal forms.
|| 3.31.18 ||
yenedṛśīṃ gatim asau daśa-māsya īśa
sangrāhitaḥ puru-dayena bhavādṛśena
svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ
ko nāma tat-prati vinānjalim asya kuryāt

O Lord! I have received the rare blessing of being a devotee in the womb for ten
months by great mercy that can be given by you alone. You, the saviour of those
suffering, should be satisfied with your actions. Who can repay your mercy,
except by folding his hands in thanks?

I have received such a condition, having devotion to you (īdrśīm gatim), by you,
full of mercy. Bhavādrśena (by a person equal to you) indicates there is no one
to compare. You should be satisfied with your actions. It should not be
counteracted. If you once give me mercy, how can you reject me?

|| 3.31.19 ||
paśyaty ayaṃ dhiṣaṇayā nanu sapta-vadhriḥ
śārīrake dama-śarīry aparaḥ sva-dehe
yat-sṛṣṭayāsaṃ tam ahaṃ puruṣaṃ purāṇaṃ
paśye bahir hṛdi ca caityam iva pratītam

Some jnānī in control of his senses, surrounded by the seven dhātus, sees with
his intelligence the happiness and distress caused by his body. But I see the
Supreme Lord who has given that intelligence, perceived externally and
internally, who is the controller of citta.

Having received such an experience, the person has very special knowledge,
though born as a human like others. Person who has attained human birth
(ayam), a jīva surrounded by seven dhātus (all jīvas), by his intelligence attained
in that birth, sees only his body going through many births, afflicted by
happiness and distress (śārikike). Among them, another jīva, most fortunate, has
a body endowed with yoga (dama-śarīrī). But I or any such jīva who can see by
intelligence given by the Lord sees the Lord. But this is rare.

After stating that in the ninth month the limbs are all formed and that the jīva
says “I am again born and again die,” Garbhopaniṣad then says:
avānmukhaḥ pīḍyamāno jantuś caivaṃ samanvitaḥ
sānkhyaṃ yogaṃ samabhyasyet puruṣaṃ pancaviṃśakam
tataś ca daśame māsi prajāyata

The suffering embryo facing forward, endowed with sānkhya-yoga, should

worship the twenty-fifth person, the Supreme Lord. In the tenth month he is
born.

|| 3.31.21 ||
tasmād ahaṃ vigata-viklava uddhariṣya
ātmānam āśu tamasaḥ suhṛdātmanaiva
bhūyo yathā vyasanam etad aneka-randhraṃ
mā me bhaviṣyad upasādita-viṣṇu-pādaḥ

Therefore, having destroyed suffering here, I will deliver myself quickly from
saṃsāra by my friend the intelligence, given by you, so that I, having
surrendered to your lotus feet, will not again have the misfortune of a material
body.

Because I have become the object of your mercy, I, having Kṛṣṇa’s feet close by
(upasādita-viṣṇu-pādaḥ) will deliver myself by Paramātmā (ātmanā), my friend
(suhrdā). The word viṣṇoh indicates Kṛṣṇa as in the following:

yadoś ca dharma-śīlasya nitarāṃ muni-sattama

tatrāṃśenāvatīrṇasya viṣṇor vīryāṇi śaṃsa naḥ

O best of sages, you have also described the descendants of devotional Yadu.
Now, kindly describe the wonderful, glorious activities of Kṛṣṇa, the perfection
of all-pervasiveness, who appeared in that Yadu dynasty with Baladeva, his
expansion. (SB 10.1.2)

|| 3.31.22 ||
kapila uvāca
evaṃ kṛta-matir garbhe
daśa-māsyaḥ stuvann ṛṣiḥ
sadyaḥ kṣipaty avācīnaṃ
prasūtyai sūti-mārutaḥ

Kapila said: Deciding in this way in the womb at ten months, the wise jīva
praises the Lord. However, the air causing childbirth suddenly moves the foolish
jīva eager to enter the world in order for it take birth.
Some versions have Śrī Bhagavān uvāca. The jīva who sees the Lord (ṛṣiḥ) in
the tenth month praises the Lord. Brahma-vaivarta Purāṇa indicates the same
period of time as Śukadeva. This jīva has full knowledge of the Lord (kṛta-
matiḥ). For such a great soul there should not be any describe of saṃsāra with
birth and other problems. (Thus no further description is given). This happens in
the tenth month, when the child is ready for birth.

However the unfortunate jīva who accepts another unfortunate birth should be
described.
The birth air suddenly moves that jīva, following the path of saṃsāra,
downwards (avācīnam). But a jīva full of knowledge of the Lord like Śukadeva
appears by his own will. Between these extremes there are many varieties. If
one desires to explain this verse in terms of one jīva, then it can mean “The wise
jīva, having determination, praises the Lord, but the birth air pushes him out.”

|| 3.31.23 ||
tenāvasṛṣṭaḥ sahasā
kṛtvāvāk śira āturaḥ
viniṣkrāmati kṛcchreṇa
nirucchvāso hata-smṛtiḥ
Pushed strongly by the birth air with head down, in pain, he emerges with
difficulty, without breathing, and without memory of his previous births.
He is unable to recall his many previous births (hata-smṛtiḥ).

|| 3.31.24 ||
patito bhuvy asṛn-miśraḥ
viṣṭhā-bhūr iva ceṣṭate
rorūyati gate jnāne
viparītāṃ gatiṃ gataḥ
Falling on the ground, smeared with blood, he moves around like a worm and
cries loudly. Having lost knowledge of his previous existence, he enters into
ignorance.

Three verses go together. He rolls about in stool and urine like a worm.
Forgetting many past lives of happiness and distress, many painful experiences,
he suffers from his present little miseries.
|| 3.31.28 ||
ity evaṃ śaiśavaṃ bhuktvā
duḥkhaṃ paugaṇḍam eva ca
alabdhābhīpsito 'jnānād
iddha-manyuḥ śucārpitaḥ

In this way he passes through distressful infancy and boyhood .When his desires
are not achieved, he becomes overcome with anger and sorrow out of ignorance.

Two verses go together.

|| 3.31.32 ||
yady asadbhiḥ pathi punaḥ
śiśnodara-kṛtodyamaiḥ
āsthito ramate jantus
tamo viśati pūrvavat

If the human enjoys in his life by associating with sinful persons with efforts for
satisfying the genital and stomach, he enters hell as before.
Having described the fault of ordinary attachment to desire, he describes the
fault of attachment to very sinful acts. Asadbhiḥ means by very sinful persons.
|| 3.31.33 ||
satyaṃ śaucaṃ dayā maunaṃ
buddhiḥ śrīr hrīr yaśaḥ kṣamā
śamo damo bhagaś ceti
yat-sangād yāti sankṣayam

From that association, truth, cleanliness, mercy, silence, intelligence, beauty,

shyness, fame, forgiveness, control of mind, control of the sense, and good
fortune are destroyed.
Instead of dayā sometimes tapa is seen that is approved by Puṇyāraṇya.
|| 3.31.34 ||
teṣv aśānteṣu mūḍheṣu
khaṇḍitātmasv asādhuṣu
sangaṃ na kuryāc chocyeṣu
yoṣit-krīḍā-mṛgeṣu ca

One should not associate with sinful, violent, foolish, destroyers of the self, the
most lamentable people, and with the playthings of women.
Ca indicates not associating with the asādhu and not associating with the
playthings of women.

|| 3.31.35 ||
na tathāsya bhaven moho
bandhaś cānya-prasangataḥ
yoṣit-sangād yathā puṃso
yathā tat-sangi-sangataḥ

Man’s bondage and bewilderment is not due to attachment to objects as much as

it is due to his association with woman and to his association with men who
associate with women.

The fault is explained. By association one develops desires similar to the other
person.

|| 3.31.37 ||
tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu
ko nv akhaṇḍita-dhīḥ pumān
ṛṣiṃ nārāyaṇam ṛte
yoṣin-mayyeha māyayā
Among the son of Brahmā, their sons, and the descendents of those sons, among
those who do not worship Nārāyaṇa, which of them does not have their
intelligence destroyed by māyā in the form of a woman?

The person with intelligence directed to Nārāyaṇa among all the created beings
is described. Who has intelligence undisturbed by māyā, if he is unattached to
Nārāyaṇa (nārāyaṇam ṛte)?
|| 3.31.38 ||
balaṃ me paśya māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam

See the strength of my māyā in the form of a woman, who kicks the king into
submission just by the movement of her eyebrow.
Kevalam means “just by the movement of her brow.”

|| 3.31.39 ||
sangaṃ na kuryāt pramadāsu jātu
yogasya pāraṃ param ārurukṣuḥ
mat-sevayā pratilabdhātma-lābho
vadanti yā niraya-dvāram asya

Neither the jnānī striving for the perfection of yoga, nor the devotee who has
attained realization of ātmā by service to me should be attached to women,
whom the wise say, are the door to saṃsāra for any man.

One should not be attached to women even if they are wives. They are the door
to saṃsāra (niraya).

|| 3.31.40 ||
yopayāti śanair māyā
yoṣid deva-vinirmitā
tām īkṣetātmano mṛtyuṃ
tṛṇaiḥ kūpam ivāvṛtam

Māyā in the form of a woman, created by the Lord, approaches the man gently.
One should see her as death, like a well covered with grass.

One should see her, covered by a female form, as death for oneself, like a well-
covered with grass, in which one’s tame animal falls.

|| 3.31.41 ||
yāṃ manyate patiṃ mohān
man-māyām ṛṣabhāyatīm
strītvaṃ strī-sangataḥ prāpto
vittāpatya-gṛha-pradam

The jīva, attaining the body of a woman from thinking of women at the point of
death, out of illusion thinks of my māyā which has taken the form of a man to be
her husband, the giver of wealth, sons and house.

Two verses go together.

|| 3.31.43 ||
dehena jīva-bhūtena
lokāl lokam anuvrajan
bhunjāna eva karmāṇi
karoty avirataṃ pumān

The jīva wanders from the earth to other planets by his subtle body for enjoying
the results of his actions, and completing that enjoyment (or suffering) again
returns to the earth to perform actions.

Though the jīva by nature is without desire, he goes to other planets in bodies.
This is described in four verses.

|| 3.31.44 ||
jīvo hy asyānugo deho
bhūtendriya-mano-mayaḥ
tan-nirodho 'sya maraṇam
āvirbhāvas tu sambhavaḥ

The subtle body and the gross body, following the soul, combine together and
become the body, senses and mind. The disintegration of this combination is
death for the jīva, and its recombination is called birth.

The jīva, with a subtle body, under the control of karma (anugaḥ) accepts a gross
body, senses and mind.

|| 3.31.45-46 ||
dravyopalabdhi-sthānasya
dravyekṣāyogyatā yadā
tat pancatvam ahaṃ-mānād
utpattir dravya-darśanam

yathākṣṇor dravyāvayava-
darśanāyogyatā yadā
tadaiva cakṣuṣo draṣṭur
draṣṭṛtvāyogyatānayoḥ
When gross objects of the earth cannot be perceived by the gross organ of
perception because the gross body has been destroyed, it is called death (even
though the subtle organ still exists). By identifying with another gross, body
birth takes place. This is the cause of seeing gross objects again. Similarly,
when the gross eye ball becomes incapable of seeing gross objects because of
disease, the subtle eye sense organ of a person becomes incapable of seeing.
Two verses go together. Anayoḥ refers to the gross and subtle bodies.

Chapter Thirty-two

|| 3.32.1 ||
kapila uvāca
atha yo gṛha-medhīyān
dharmān evāvasan gṛhe
kāmam arthaṃ ca dharmān svān
dogdhi bhūyaḥ piparti tān

Kapila said: He who enjoys artha, kāma and dharma as a householder while
living his house again performs those actions.
He enjoys (doghhi) the results like milk, from following dharma, like the cow.

|| 3.32.2 ||
sa cāpi bhagavad-dharmāt
kāma-mūḍhaḥ parān-mukhaḥ
yajate kratubhir devān
pitčṃś ca śraddhayānvitaḥ
Bewildered by desire, he rejects worship of the Lord and instead very faithfully
worships devatās by sacrifice.
The word ca indicates all that was previously stated. He was previously sinful.
Thus he rejects bhagavad-dharma. If he had performed Vedic rites, he would be
otherwise (api). Because he gets his desires fulfilled, he becomes absorbed in
other objects and rejects worship of the Lord. He is devoid of discrimination
(kāma-mūḍhaḥ).
|| 3.32.4 ||
yadā cāhīndra-śayyāyāṃ
śete 'nantāsano hariḥ
tadā lokā layaṃ yānti
ta ete gṛha-medhinām

When the Supreme Lord lies down on Ananta to sleep at the end of Brahmā’ṣ
day, all these planets attained by the dharmic householder are destroyed.
The Lord sleeping means he is inattentive to the three worlds.

|| 3.32.5 ||
ye sva-dharmān na duhyanti
dhīrāḥ kāmārtha-hetave
niḥsangā nyasta-karmāṇaḥ
praśāntāḥ śuddha-cetasaḥ

Intelligent people who do not desire the results of their prescribed actions for
artha and kāma, having offered all results to the Lord, being free from
attachment, are peaceful and pure in consciousness.

Three verses go together. They are very peaceful (praśāntāḥ). Their intelligence
is fixed in the Lord. They worship the Lord directly.

|| 3.32.6-7 ||
nivṛtti-dharma-niratā
nirmamā nirahankṛtāḥ
sva-dharmāptena sattvena
pariśuddhena cetasā

sūrya-dvāreṇa te yānti
puruṣaṃ viśvato-mukham
parāvareśaṃ prakṛtim
asyotpatty-anta-bhāvanam

Engrossed in actions of detachment, with no sense of possessiveness or ego, with

consciousness purified completely, having attained sattva by performance of
prescribed duties, going by the path of the sun they attain the perfect Lord, the
controller of higher and lower beings, who is the material and efficient cause of
the universe.
They go by the path of the sun, since this stated in scriptures. However, in this
case they should go directly. In any case, the result is the same. Śruti also says
sūrya-dvāreṇa te virajāḥ prayānti tatrāmṛtaḥ puruṣo hy avyayātmā: purified, they
go by the sun planet to the place where the indestructible immortal person
resides. (Muṇḍaka Upaniṣad 2.11) Virajāḥ means devoid of material influence.
That place is beyond matter. There the immortal puruṣa resides. This indicates
the eternal nature.

|| 3.32.8 ||
dvi-parārdhāvasāne yaḥ
pralayo brahmaṇas tu te
tāvad adhyāsate lokaṃ
parasya para-cintakāḥ
They remain on Satyaloka meditating on Brahmā until the end of Brahmā’s life
of two parārdhas.

Having gone through the first portion of Brahmā’s life, they go through the
second part.

|| 3.32.9 ||
kṣmāmbho-'nalānila-viyan-mana-indriyārtha-
bhūtādibhiḥ parivṛtaṃ pratisanjihīrṣuḥ
avyākṛtaṃ viśati yarhi guṇa-trayātmā
kālaṃ parākhyam anubhūya paraḥ svayambhūḥ

Desiring to give up his body covered by earth, water, fire, air, ether, mind,
senses, sense objects and ahankāra, knowing the length of his life, Brahmā,
having merged prakṛti in himself, enters into Mahāviṣṇu.
He desires to give up his body (pratisanjihīrṣuḥ). Puṇyāraṇya has jidhṛkṣuḥ
instead. Attaining oneness with prakṛti (guṇa-trayātmā), he enters Viṣṇu
(avyākṛtam).

|| 3.32.11 ||
atha taṃ sarva-bhūtānāṃ
hṛt-padmeṣu kṛtālayam
śrutānubhāvaṃ śaraṇaṃ
vraja bhāvena bhāmini
O affectionate mother! Surrender with love to the Lord of all beings, who resides
in the lotus of the heart, and is realized by hearing.
Surrender with a particular bhāva. In her case with the mood of thinking of him
as a son. Bhāvini (or bhāmini) indicates this.

na karhicin mat-parāḥ śānta-rūpe

nankṣyanti no me 'nimiṣo leḍhi hetiḥ
yeṣām ahaṃ priya ātmā sutaś ca
sakhā guruḥ suhṛdo daivam iṣṭam
The devotees in the spiritual world are never deprived of any enjoyment. My
wheel of time does not afflict those devotees, for whom I am a lover, the ātmā,
son, friend, elder, companion or worshipable deity. (SB 3.25.38)

|| 3.32.12-15 ||
ādyaḥ sthira-carāṇāṃ yo
veda-garbhaḥ saharṣibhiḥ
yogeśvaraiḥ kumārādyaiḥ
siddhair yoga-pravartakaiḥ

bheda-dṛṣṭyābhimānena
niḥsangenāpi karmaṇā
kartṛtvāt saguṇaṃ brahma
puruṣaṃ puruṣarṣabham

sa saṃsṛtya punaḥ kāle

kāleneśvara-mūrtinā
jāte guṇa-vyatikare
yathā-pūrvaṃ prajāyate
aiśvaryaṃ pārameṣṭhyaṃ ca
te 'pi dharma-vinirmitam
niṣevya punar āyānti
guṇa-vyatikare sati
Sometimes, Brahmā, creator of the moving and non-moving beings, the knower
of the Vedas, along with the sages, the lords of yoga, the Kumāras and other
perfected beings, and practitioners of yoga, because of seeing difference and
false identity by conceptions of being a doer enters into the Supreme Lord by
execution of activities with detachment, but is born again after some time by the
force of the Lord in the form of time, with the disturbance of the guṇas. The
sages also, endowed with powers by their pious acts, come back when the guṇas
become disturbed.

Four verses go together. Bheda-dṛṣṭyābhimānena means “by seeing from the

point of view of Hiraṇyagarbha, seeing himself independent of the Supreme
Lord.” He thinks, “I am Hiraṇyagarbha.” Then he thinks himself the doer and
worthy of worship. The worship should be without destruction. Why should he
take another birth? He performs actions, though without material attachment
(niḥsangena karṭrtvāt). Great sages also take birth after enjoying power produced
from actions of dharma and yoga.
|| 3.32.16 ||
ye tv ihāsakta-manasaḥ
karmasu śraddhayānvitāḥ
kurvanty apratiṣiddhāni
nityāny api ca kṛtsnaśaḥ

With minds attached to this world, with faith in prescribed duties, they perform
kāmya-karmas and nitya-karmas to the fullest extent.

Five verses go together.

|| 3.32.19 ||
nūnaṃ daivena vihatā
ye cācyuta-kathā-sudhām
hitvā śṛṇvanty asad-gāthāḥ
purīṣam iva viḍ-bhujaḥ

Struck by fate, rejecting the nectar of topics of the Lord, they hear material
topics, like pigs eating rubbish.

Such persons have no deliverance from hell. They should not even be described.
They reject topics of the Lord and accept material topics, like pigs which reject
sugar candy and eat rubbish.
|| 3.32.20 ||
dakṣiṇena pathāryamṇaḥ
pitṛ-lokaṃ vrajanti te
prajām anu prajāyante
śmaśānānta-kriyā-kṛtaḥ
Performing scriptural duties from impregnation till death, they go to Pitṛloka, by
the southern course of the sun, and are then reborn among family members.

Performing rites till death, they are reborn.

|| 3.32.22 ||
tasmāt tvaṃ sarva-bhāvena
bhajasva parameṣṭhinam
tad-guṇāśrayayā bhaktyā
bhajanīya-padāmbujam

Therefore, with full attention you should worship the Supreme Lord, whose
attractive lotus feet are meant for worship, by bhakti caused by his attractive
qualities.

You should worship the Lord with bhakti and prema (sarva-bhāvena). How will
that happen? Bhakti is caused by his attractive qualities (tad-guṇāśrayayā).
Understanding his qualities one begins bhakti.

aho bakī yaṃ stana-kāla-kūṭaṃ

jighāṃsayāpāyayad apy asādhvī
lebhe gatiṃ dhātry-ucitāṃ tato ’nyaṃ
kaṃ vā dayāluṃ śaraṇaṃ vrajema

Oh! Evil Pūtanā, who offered her poisonous breast to Kṛṣṇa to drink with the
intention of killing him, attained the position of a nurse in the spiritual world.
How else is so merciful? I surrender to him! (SB 3.2.23)

His lotus feet are worthy of worship. This indicate his beauty. The worship
should be continual. You should delight in the worship. Other puruṣārthas are
rejected completely.
|| 3.32.23 ||
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṃ
jnānaṃ yad brahma-darśanam

Bhakti directed to the Supreme Lord Vāsudeva quickly produces detachment and
knowledge from which one realizes Brahman.

Even the person desiring jnāna should worship the Lord.

|| 3.32.24-25 ||
yadāsya cittam artheṣu
sameṣv indriya-vṛttibhiḥ
na vigṛhṇāti vaiṣamyaṃ
priyam apriyam ity uta
sa tadaivātmanātmānaṃ
niḥsangaṃ sama-darśanam
heyopādeya-rahitam
ārūḍhaṃ padam īkṣate
When the mind of a person with some bhakti does not perceive differences such
as good or bad in material objects which are equally accepted by the senses, by
intelligence he then experiences himself as jīva endowed with detachment, with
equal vision, devoid of conceptions of good or bad, and then realizes Vaikuṇtha
or Brahman, which is almost achieved.

This should be compared to the yogī:

evaṃ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt
autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas
tac cāpi citta-baḍiśaṃ śanakair viyunkte

The unfortunate yogī who has developed love for the Lord, full of all sweet
qualities, whose heart is somewhat soft because of devotion, whose body hairs
stand on end in ecstasy, who is constantly overcome with intense tears of joy,
gradually withdraws his hook-like mind from the Lord’s form. (SB 3.28.34)

|| 3.32.26 ||
jnāna-mātraṃ paraṃ brahma
paramātmeśvaraḥ pumān
dṛśy-ādibhiḥ pṛthag bhāvair
bhagavān eka īyate
The one form of Bhagavān also perceived as Brahman, consciousness alone, and
as Paramātmā, the puruṣa, by differing practices performed by different
practitioners.

One Bhagavān is seen as parabrahma or parameśvara by jnāna and other

processes (dṛśādibhih) by different concepts such as found in jnāna and yoga.
Bhagavān is the aṃśī.
One should not interpret the verse to mean that impersonal Brahman is seen as
Bhagavān.
Jnānamatram modifies param brahma only. By jnāna-yoga one perceives para
brahman. By yoga one perceives Paramātmā. By pure bhakti one perceives
Svayam Bhagavān. Paramātmā is īśvara and puruṣa (pumān). He is the
antaryāmī puruṣa. Bhagavān is full of six powers, the lord of Vaikuṇṭha, with
unlimited appearances in the world.

|| 3.32.27 ||
etāvān eva yogena
samagreṇeha yoginaḥ
yujyate 'bhimato hy artho
yad asangas tu kṛtsnaśaḥ

Complete detachment from sense objects is recognized for achieving the goals of
the yogīs through the practice of yoga.

Bhakti is the root in all cases. Other processes like jnāna simply create
detachment from matter.

|| 3.32.28 ||
jnānam ekaṃ parācīnair
indriyair brahma nirguṇam
avabhāty artha-rūpeṇa
bhrāntyā śabdādi-dharmiṇā
The one Brahman (and pure jīva) composed of consciousness alone, without
qualities, appears by error through materially directed senses to take the form of
various objects with qualities such as sound.

If Brahman is simply jnāna, will knowledge destroy the world which is under the
Lord’s shelter? If it does, will it not also destroy relationships with the Lord?
Both take shelter of the Lord but the relationships with Lord are eternal,
manifested from his svarūpa-śakti and are even the puruṣārtha of the ātmārāmas
(some).
Brahman can be understood though not realized by the jīva through words. Śruti
says taṃ tv aupaniṣadaṃ puruṣaṃ pṛcchāmi: I ask about the puruṣa described in
the Upaniṣads. (Bṛhad-āraṇyaka Upaniṣad) Śāstrayonitvāt: the Lord is known
through scriptures. (Brahma-sūtra) Relationship with the world, Brahman’s
effect, is destroyed by scriptures. Ekam evādvitīyaṃ brahma: there is one
Brahman without a second. (Chāndogya Upaniṣad 6.2.2) Dhāmnā svena sadā:
the Lord destroys illusion by his form. (SB 1.1.1)

The jīva’s logical attempts to understand this are not insignificant. The jīvas can
experience the svarūpa of the jīva as a conscious entity through analyzing
waking and other states. Waking and dream states reveal matter that can be
realized. In deep sleep however the svarūpa of the jīva can be understood as
revealing his form, since one says “I slept happily.”
That being so, two bodies exist for the jīvas as a combination of consciousness
and matter. The conscious portion is the svarūpa of the jīva and the material
portion is the effect of prakṛti. The conscious portion by relationship with
various material manifestations appears variously. This becomes the cause of
saṃsāra. The conscious portion manifests differently from the material portion.

Two verses explain this. The conscious form (jnānam), pure (ekam) because of
no guṇas, the jīva, like a ray of the sun, is non-different from Brahman. By
senses directed outwards creating illusion, the jīva appears as objects such as air
in the body, with qualities like sound etc. Discrimination is necessary to destroy
this illusion.

|| 3.32.29 ||
yathā mahān ahaṃ-rūpas
tri-vṛt panca-vidhaḥ svarāṭ
ekādaśa-vidhas tasya
vapur aṇḍaṃ jagad yataḥ
From mahat-tattva, ahankāra of three guṇas, the five elements and sense objects,
the eleven senses, the totality of jīvas, the individual jīva, whole universe and the
body of the jīva, the world of matter appears.

With this discrimination, just as the totality of jīvas, the self-manifesting form
with predominance of jnāna, appears, in the same way the individual jīva
appears. How the totality of jīvas manifests by itself is described in this verse.
The two forms are equated. The verse illustrates the total form of the individual
jīvas (who fall into illusion). The bodies of moving and non-moving entities
appears (tasya vapuḥ).
|| 3.32.30 ||
etad vai śraddhayā bhaktyā
yogābhyāsena nityaśaḥ
samāhitātmā niḥsango
viraktyā paripaśyati

By faith, by bhakti, by practice of yoga and by detachment, with constantly with

controlled mind, giving up material association, a person sees this Brahman.
The person sees the conscious entity by worship of the Lord with faith, and by
yoga practice. This was mentioned previously. The practice should be constant,
with a controlled mind. One cannot see the conscious entity by atheistic sānkhya
devoid of bhakti, by discrimination alone.

|| 3.32.31 ||
ity etat kathitaṃ gurvi
jnānaṃ tad brahma-darśanam
yenānubuddhyate tattvaṃ
prakṛteḥ puruṣasya ca

O mother! In this way I have explained jnāna, realization of Brahman, by which

one understands the truth concerning prakṛti and puruṣa.

I have explained about jnāna, the means of realizing Brahman, understood only
through scriptures. This is further explained. By this, one understands the nature
of matter and the jīva.

|| 3.32.32 ||
jnāna-yogaś ca man-niṣṭho
nairguṇyo bhakti-lakṣaṇaḥ
dvayor apy eka evārtho
bhagavac-chabda-lakṣaṇaḥ
The goal of jnāna, fixed on my expansion as Brahman, beyond the guṇas, and
the goal of bhakti are actually only one goal, which is known by the word
Bhagavān.

Understanding well about jnāna or Brahman, one understand that Bhagavān is

the conclusion. Two verses explain this. “Fixed in me” and “beyond the guṇas”
one should modify both words jnāna and bhakti.
kaivalyaṃ sāttvikaṃ jnāna rajo vaikalpikaṃ ca yat
prākṛtaṃ tāmasaṃ jnāna man-niṣṭhaṃ nirguṇaṃ smṛtam

Knowledge concerning the jīva apart from the body is in sattva. Knowledge with
various options of doubt is in rajas. Knowledge of material life is in tamas.
Knowledge concerning me, however, is understood to be beyond the guṇas. (SB
11.25.24)
Though jnāna is not beyond the guṇas, it is called nirguṇa, since its result,
liberation is beyond the guṇas. The goal of both practices is the same.
|| 3.32.33 ||
yathendriyaiḥ pṛthag-dvārair
artho bahu-guṇāśrayaḥ
eko nāneyate tadvad
bhagavān śāstra-vartmabhiḥ

Just as one object, the substrate of many qualities, is perceived by the various
senses in various ways, so Bhagavān is perceived variously by the various
scriptural practices.

The senses perceive separately and the mind perceives everything. Because
bhakti perceives all aspects of the Lord, it is compared to the mind. It is called
the angī.

|| 3.32.34-36 ||
kriyayā kratubhir dānais
tapaḥ-svādhyāya-marśanaiḥ
ātmendriya-jayenāpi
sannyāsena ca karmaṇām

yogena vividhāngena
bhakti-yogena caiva hi
dharmeṇobhaya-cihnena
yaḥ pravṛtti-nivṛttimān

ātma-tattvāvabodhena
vairāgyeṇa dṛḍhena ca
īyate bhagavān ebhiḥ
saguṇo nirguṇaḥ sva-dṛk
By pious actions, sacrifices, charities, by austerity, by study and discussion of
the Vedas, by control of the senses and mind, by renunciation of all duties, by
yoga, by practice of the various angas of jnāna, by bhakti, either sakāma and
niṣkāma for enjoyment and liberation, by understanding the nature of ātmā, and
by firm detachment, the Lord is perceived as Svarga, Brahman, and Bhagavān.

The cause of full realization of Bhagavān is bhakti. The cause of partial

realization is the other processes. These are enumerated. They give differing
manifestations of the Lord as a result. This is described in three verses. Pious
acts, sacrifices and charities are gṛhastha dharma. Austerity is for the
vānaprastha. Svādhyāya or study and marśana (discussion) are for the
brahmacārī. Control of mind and senses is for the sannyāsī. After discussing the
path of karma-kāṇḍa, the path of upāsana-kāṇḍa is described with yogena. The
path of jnāna-kāṇḍa is described with the words vividhāngena.

Bhakti-yogena means by prema and ātma-tattvāvabodhena means by realization

of Brahman.
The details concerning the process of bhakti are given. Dharma means
bhagavad-dharma. It has two qualities: one is with material desires (pravṛtti)
and the others without desires (nivṛtti) in regards to worshipping the Lord. Or it
could combine both. The bhakti without desires is further described as being
filled with detachment (vairāgyeṇa). The perfection of those processes are
included in the words listed.

The different manifestations of the Lord attained by the various methods are
described. Svarga (saguṇaḥ) is attained by karma-marga. Brahman (nirguṇaḥ) is
attained by realization of Brahman. The seer of all things by his svarūpa,
Bhagavān, is realized by bhakti-yoga. Aṣṭānga-yoga realizes either Brahman or
Bhagavān, according to whether jnāna or bhakti is included. Sometimes the yogī
realizes Svarga.
|| 3.32.37 ||
prāvocaṃ bhakti-yogasya
svarūpaṃ te catur-vidham
kālasya cāvyakta-gater
yo 'ntardhāvati jantuṣu

I have explained to you the four types of bhakti: tamasic, rajasic, sattvic and
nirguṇa bhakti and the form of time whose progress is invisible and which
pursues all living beings.
Bhakti-yoga is again described in two verses since it is the principal process. I
have described four characteristics by which bhakti’s svarūpa manifests
(svarūpam). For that purpose time and other things were also described.
|| 3.32.39 ||
naitat khalāyopadiśen
nāvinītāya karhicit
na stabdhāya na bhinnāya
naiva dharma-dhvajāya ca
One should not give these teaching to those with evil motives, to those without
behaviour as students, to those who are proud, to those with different ideas, and
those who make a show of religion for profit and position.

Two verses go together. Khala is a person who is absorbed in desiring to

contaminate the philosophy. Avinīta means the person has no regard for the
proper conduct as a student.
Stabdha means a proud person. Bhinna means a person with a different idea.
Dharma-dhvaja is a person who imitates the devotee in order to make a living.
|| 3.32.40 ||
na lolupāyopadiśen
na gṛhārūḍha-cetase
nābhaktāya ca me jātu
na mad-bhakta-dviṣām api

One should not teach this knowledge to those who are extremely attached to
material enjoyment, to those attached to family affairs, to those without
devotion, and never to those who hate the devotees.
Lolupa is a person devoid of the above faults, but who has no determination
because of greed. Grḥāruḍḥa-cetasa is a person extremely attached to family etc.
Abhakta is a person with the qualities opposite to those of the devotee but also
has deep impressions of hatred for bhakti. The bhakta-dviṣ has great fault for
hating devotees, even though he may have a slight attraction for bhakti. The
plural is used to indicate that not even one among the different types of devotee
haters should be given the teachings.

|| 3.32.41-42 ||
śraddadhānāya bhaktāya
vinītāyānasūyave
bhūteṣu kṛta-maitrāya
śuśrūṣābhiratāya ca

bahir-jāta-virāgāya
śānta-cittāya dīyatām
nirmatsarāya śucaye
yasyāhaṃ preyasāṃ priyaḥ
One should teach this to devotees having faith, to those with proper conduct, to
those without hatred for any living being, who are friendly to all beings, who are
eager to serve, to those who are detached from external objects, to those with
peaceful minds, to those who are unselfish, to those who are pure, and to those
for whom I am the most dear among all dear things.

The opposite is stated in two verses: those who are qualified. The person should
have faith in devotees, guru, and the scriptures teaching about the Lord. He
should have impressions of bhakti (bhaktaḥ). He should follow the conduct of a
disciple (vinīta). He should be happy with the great qualities in fellow students,
giving great respect to them. He should be compassionate to all beings. He
should not be lazy in serving the guru (śuśrūṣābhirataḥ).
He should be detached to external objects (bahir-jāta-virāga) and to internal
objects as well (śaṇta-cittah). He should desire auspiciousness of all
(nirmatsara). He should be pure internally and externally (śuci). One quality
becomes the cause of the succeeding quality in the list.

Diyatām (should be given) also indicates “by the guru.” The guru holds the
Lord to be dearest among all dear things (yasyāham preyasām priyaḥ). Or the
phrase indicates the result. For that person, I will become most dear. Even
though the previously mentioned faults are given up, they are taught as separate
knowledge of the opposite tendency. Moreover, the good qualities become more
elevated. One has less qualification if some of the positive factors are absent.
The qualities are stated fully with the word śucaye (inner purity)
|| 3.32.43 ||
ya idaṃ śṛṇuyād amba
śraddhayā puruṣaḥ sakṛt
yo vābhidhatte mac-cittaḥ
sa hy eti padavīṃ ca me

O mother! That person who hears this topic once with faith, or who utters this
topic, concentrating his mind on me, certainly attains the place where my feet
rest.

By glorifying the results, he emphasizes the conclusion of his teachings.

Padavīm means bhakti-yoga.
Chapter Thirty-three

|| 3.33.1 ||
maitreya uvāca
evaṃ niśamya kapilasya vaco janitrī
sā kardamasya dayitā kila devahūtiḥ
visrasta-moha-paṭalā tam abhipraṇamya
tuṣṭāva tattva-viṣayānkita-siddhi-bhūmim

Maitreya said: Devahūti, the wife of Kardama, hearing the words of Kapila,
became free of ignorance concerning bhakti, jnāna and yoga She offered
respects to and satisfied Kapila, the compiler of knowledge concerning bhakti,
jnāna and yoga, and the giver or perfection to men on this earth.

She satisfied Kapila, the producer of the manifestation of the Lord (siddhi),
indicated by subjects discussed. Puṇyāraṇya has etad instead of evam.
Sambandhokti has siddha instead of siddhi.

|| 3.33.2 ||
devahūtir uvāca
athāpy ajo 'ntaḥ-salile śayānaṃ
bhūtendriyārthātma-mayaṃ vapus te
guṇa-pravāhaṃ sad-aśeṣa-bījaṃ
dadhyau svayaṃ yaj-jaṭharābja-jātaḥ
Devahūti said: Even Brahmā born from the lotus in your navel could only
meditate upon your form lying in the ocean, which is composed of spiritual
elements, spiritual sense objects and spiritual senses, which is endowed with all
good qualities and which is the source of unlimited real universes.
Brahmā, born from your womb, meditated on your form. He worshipped the
Lord to attain his own excellence. The form is described. It was
Garbhodakaśāyī. What qualities did he meditate on? He meditated on the form
which was the unlimited seed of eternity, knowledge and bliss. He thought of the
Lord as the indestructible origin of everything. He possessed śakti of prakṛti, the
cause (ātmā) of elements, senses and sense objects. From him the guṇas flowed.
He who produced Brahmā carried out creation, not Brahmā and others.

|| 3.33.3 ||
sa eva viśvasya bhavān vidhatte
guṇa-pravāheṇa vibhakta-vīryaḥ
sargādy anīho 'vitathābhisandhir
ātmeśvaro 'tarkya-sahasra-śaktiḥ

You distribute your powers of creation, maintenance and destruction by dividing

them up according to the guṇas. You are creation, maintenance and destruction.
You are without material activities. Your desires are never unfulfilled. You are
the lord of all the jīvas. You are the possessor of unlimited, inconceivable
energies. In this way you carry out your activities.

The cause is explained. He distributes his śaktis to Brahmā and others through
the evolution of the guṇas (vibhakta-vīryaḥ). He is not contaminated in this
process (anīhaḥ). His desires are never obstructed (avitathābhisandhiḥ). He is
not affected because he is the supreme witness (ātmā). That is because he had
independent will (īśvaraḥ). The reason for there being no contradiction is stated.
He has unlimited inconceivable energies (atarkya-sahasra-śaktiḥ). Thus it is not
astonishing. Even his unlimited nature is incomparable. Śrutes tu
śabdamūlatvāt: scripture declares it and scripture is the root of all knowledge.
(Brahma-sūtra 2.1.17)

|| 3.33.4 ||
sa tvaṃ bhṛto me jaṭhareṇa nātha
kathaṃ nu yasyodara etad āsīt
viśvaṃ yugānte vaṭa-patra ekaḥ
śete sma māyā-śiśur anghri-pānaḥ

O Lord! How were you, in whose belly the universe rests, held in my womb? As
a merciful baby you lie alone on a banyan leaf, sucking your toe, at the end of
the yuga.
By your will you can play as a child. That is natural. You, a baby having
inconceivable śakti (māyā-śiśuḥ), lie on a banyan leaf.
|| 3.33.5 ||
tvaṃ deha-tantraḥ praśamāya pāpmanāṃ
nideśa-bhājāṃ ca vibho vibhūtaye
yathāvatārās tava sūkarādayas
tathāyam apy ātma-pathopalabdhaye

O Lord! You become dependent on my body as a baby. Just as you appear in

this world in forms like the boar to destroy sin and to make those who follow
your instructions prosperous, you have appeared to teach the path of jnāna and
bhakti directed to yourself.
The reason for such an appearance as a child is explained. The first two lines
indicate the general aim. The second two lines show the particular aim.

|| 3.33.6 ||
yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo 'pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt

By hearing or chanting your name, by offering respects to you, by occasional

remembrance of you, even the dog-eater immediately becomes qualified for
performing the soma sacrifice. O Lord! What then to speak of the person who
sees you?

Sometimes bhakti destroys even prārabdha-karmas. This is expressed in two

verses. Because he hears or chants your name, even the dog-eater becomes
qualified for sacrifices.
Śvādaḥ means a class of people who eat dogs. In the present tense it refers to a
person with such a nature (his present karma). For a person who on some
occasion ate a dog there is atonement and the past tense would be used. Such a
usage would be opposed to the maxim that conventional usage (a low class
person) prevails over etymological meaning (literally a dog eater as explained
above). This is how sages explain the word. Savana means a soma sacrifice. He
is qualified for that.
sakṛduccaritaṃ yena/ harir ity akṣaradvayam
baddhaḥ parikarastena/ mokṣāya gamanaṃ prati.
By once chanting the holy name of the Lord, which consists of the two syllables
ha-ri, one guarantees his path to liberation. (Skanda Purāṇa)
He has begun to become qualified. Taking another birth, becoming a brāhmaṇa,
he will have the qualification for performing sacrifice.

|| 3.33.7 ||
aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
How astonishing! The outcaste on the tip of whose tongue your name appears
becomes the guru! All those who chant your name, becoming most respectable,
have completed all austerities, all sacrifices, all bathing and all study of the
Vedas.

It was said that the person is immediately qualified for sacrifices. That is
nothing, for by chanting the name all austerities etc. are included because the
chanter of the name is greater than persons performing austerity etc. That is
expressed in this verse.

|| 3.33.10 ||
kapila uvāca
mārgeṇānena mātas te
susevyenoditena me
āsthitena parāṃ kāṣṭhām
acirād avarotsyasi

Kapila said: By this path of bhakti explained by me, which is easy to perform,
you will quickly attain the supreme goal of prema.
The path easy to perform is bhakti.

|| 3.33.12 ||

maitreya uvāca
iti pradarśya bhagavān
satīṃ tām ātmano gatim
sva-mātrā brahma-vādinyā
kapilo 'numato yayau

Maitreya said: Having shown his mother the path of the soul, Kapila, taking
permission from his mother who knew the truth about her son, departed.

Uśatīm is sometimes seen instead of satīm tām.

|| 3.33.13 ||
sā cāpi tanayoktena
yogādeśena yoga-yuk
tasminn āśrama āpīḍe
sarasvatyāḥ samāhitā

By following the instructions on bhakti spoken by her son, absorbed in bhakti,

she became engaged in samādhi in that hermitage, which was like a flower
crown on the Sarasvatī River,

Two verses are taken together. Sometimes sarasvatyā is seen. Then it means
she entered samādhi on the Bindu-sarovara, which was like a flower crown.
Using the instrumental is similar to the usage prakṛtyā abhirūpa.

|| 3.33.14 ||
abhīkṣṇāvagāha-kapiśān
jaṭilān kuṭilālakān
ātmānaṃ cogra-tapasā
bibhratī cīriṇaṃ kṛśam

Her locks of hair became matted and grey from repeated bathing. Her body,
clothed in rags, became thin because of severe austerities.

Srīdhara Svāmī and Puṇyāraṇya have abhīkṣna-gāha.

|| 3.33.15 ||
prajāpateḥ kardamasya
tapo-yoga-vijṛmbhitam
sva-gārhasthyam anaupamyaṃ
prārthyaṃ vaimānikair api
The house Kardama produced through the austerities of yoga was unequalled
and desired by the devatās.
Six verses describe the place.
|| 3.33.19 ||
yatra praviṣṭam ātmānaṃ
vibudhānucarā jaguḥ
vāpyām utpala-gandhinyāṃ
kardamenopalālitam

When Devahūti, under the care of Kardama, would enter the pond, fragrant with
lotuses, the devatās’ assistants glorified her.
Devatās’ assistants sang. That means it was indescribable.

|| 3.33.20 ||
hitvā tad īpsitatamam
apy ākhaṇḍala-yoṣitām
kincic cakāra vadanaṃ
putra-viśleṣaṇāturā

Giving up that house, most desirable even to the wives of Indra, Devahūti
became silent, overcome with grief, pained by the absence of her son.

She did not care for her body because of the absence of her son.

|| 3.33.21 ||
vanaṃ pravrajite patyāv
apatya-virahāturā
jnāta-tattvāpy abhūn naṣṭe
vatse gaur iva vatsalā

Since her husband had also left home, she became aggrieved with separation
from her son, even though she experienced the Lord just by hearing. She was
like a cow aggrieved when losing a calf.
She had intense pain from affection for the Lord as her son. Because she was
pure internally, on hearing about the Lord, the Lord would appear (jnāta-
tattvāpi).

|| 3.33.22 ||
tam eva dhyāyatī devam
apatyaṃ kapilaṃ harim
babhūvācirato vatsa
niḥspṛhā tādṛśe gṛhe
O Vidura! Meditating on her son Kapila, the Supreme Lord, she quickly became
detached from that opulent house.

Four and half verses describe her meditation. Her previously described
detachment is again mentioned. She meditated on the Lord who had appeared as
Kapila, as her son.

|| 3.33.23 ||
dhyāyatī bhagavad-rūpaṃ
yad āha dhyāna-gocaram
sutaḥ prasanna-vadanaṃ
samasta-vyasta-cintayā

She meditated on the form of the Supreme Lord, the worthy object of
meditation, with smiling face, whom her son had described, thinking of his
whole form and its parts.

|| 3.33.24-25 ||
bhakti-pravāha-yogena
vairāgyeṇa balīyasā
yuktānuṣṭhāna-jātena
jnānena brahma-hetunā

viśuddhena tadātmānam
ātmanā viśvato-mukham
svānubhūtyā tirobhūta-
māyā-guṇa-viśeṣaṇam

brahmaṇy avasthita-matir
bhagavaty ātma-saṃśraye
nivṛtta-jīvāpattitvāt
kṣīṇa-kleśāpta-nirvṛtiḥ

By bhakti-yoga which flows like a current, by strong renunciation produced

from proper practice of bhakti, by knowledge causing realization of the Lord, by
purity of mind, she meditated on the pure ātmā by identity with Paramātmā
pervaing everywhere and is devoid of material qualities through personal
realization. Her mind became fixed in Brahman and Bhagavān, the shelter of
Brahman, and she attained bliss and destruction of suffering because of
destroying saṃsāra.

How or in what way did she understand jnāta-tattva? That is described in three
and a half verses. At the time of talks about jnāna, her intelligence was situated
in Brahman. At the time of talks about bhakti, her intelligence was situated in
Bhagavān. However brahma-jnāna was for confirming bhagavaj-jnāna,
according to brahmabhūtaḥ prasannātmā. Thus Bhagavān is described in detail.
Ātmā-saṃśraye means unto the shelter of Brahman, as in brahmaṇ hi
pratiṣṭhāham: I am the basis of Brahman. (BG 18.55) Viṣṇu Purāṇa also says
śubhāśrayaḥ sa cittasya sarvagasya tathātmanaḥ: the Lord is the shelter of
Brahman. Bhagavān is the cause of Brahman. He is the cause of the
manifestation of Brahman. She meditated on the śuddha-jīva (ātmānām) by
knowledge which was the cause of manifesting Brahman (yuktānuṣṭhāna-jātena
brahma-hetunā). She meditated on it pervading everywhere (viṣvatomukham)
by oneness with Paramātmā (ātmanā), who was devoid of any touch of avidyā
(viṣuddhena) by sādhana of vairagya etc.

The means of purifying the jīva are mentioned: by realization of the self
(svānubhūyā).
The cause of manifesting Bhagavān was bhakti (bhakti-pravāha-yogena). The
mind flows constantly to the Lord because of prema:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gangāmbhaso 'mbudhau

lakṣaṇaṃ bhakti-yogasya nirguṇasya hy udāhṛtam

ahaituky avyavahitā yā bhaktiḥ puruṣottame

Because the mind, by hearing about my qualities, flows continuously to me, the
Supreme Lord residing in the hearts of all people, just as the Gangā flows to the
ocean, it is said that the quality of bhakti beyond the guṇas is absence of results
other than bhakti and lack of obstructions from other processes. (SB 3.29.11-12)

After contemplating all the previous sādhanas as a whole and in parts (samasta-
vyasta-cintayā), she meditated on the form with a smiling face which her son had
explained. He had explained that that was the object of meditation. According to
others’ desires, teachings with results of jnāna were given. According to his own
desire, teachings with results of prema were given. Bhakti is the cause of jnāna.
śreyaḥ-sṛtiṃ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks. (SB 10.14.4)
Her immediate condition is described in three and half verses. She felt bliss with
the destruction of the covering of the subtle body (nivṛta-jīvāpattitvāt).

|| 3.33.28 ||
tad-dehaḥ parataḥ poṣo
'py akṛśaś cādhy-asambhavāt
babhau malair avacchannaḥ
sadhūma iva pāvakaḥ

Her body was cared for the maidens created by Kardama and because of no
anxieties, she was not thin. Though covered by dirt, her body shone like a fire
covered by smoke.

Not only that, her body did not become thin, because she had no worries (ādhy-
asambhavāt). This was because of her bliss through absorption in Bhagavān.
She thus shone like fire covered by smoke.

|| 3.33.29 ||
svāngaṃ tapo-yogamayaṃ
mukta-keśaṃ gatāmbaram
daiva-guptaṃ na bubudhe
vāsudeva-praviṣṭa-dhīḥ

Completely absorbed in Vāsudeva, she was not aware that her body, engaged in
austerity and yoga, with unbound hair and absence of clothing, was protected by
the Lord.
Her body was protected by Vāsudeva (daiva-guptam).

cīrāṇi kiṃ pathi na santi diśanti bhikṣāṃ

naivānghripāḥ para-bhṛtaḥ sarito ’py aśuṣyan |
ruddhā guhāḥ kim ajito ’vati nopasannān
kasmād bhajanti kavayo dhana-durmadāndhān ||
Are there not torn clothes on the road? Are not the trees, sustainers of others,
giving alms? Have the rivers gone dry? Have the caves all closed? Does not
Viṣṇu protect his devotees? Why should the wise worship the blind men
infatuated with money? SB 2.2.5
|| 3.33.30 ||
evaṃ sā kapiloktena
mārgeṇācirataḥ param
ātmānaṃ brahma nirvāṇaṃ
bhagavantam avāpa ha

By the method taught by Kapila, she quickly attained the Supreme Lord,
Bhagavān, the supreme soul. This attainment included liberation.

She attained the Lord of Mahā-vaikuṇṭha, Bhagavān, and also manifestations of

Paramātmā and Brahman, with extinction of the suffering of saṃsāra
(nirvāṇam). Even a trace of material life could not exist.

|| 3.33.32 ||
tasyās tad yoga-vidhuta-
mārtyaṃ martyam abhūt sarit
srotasāṃ pravarā saumya
siddhidā siddha-sevitā

Devahūti’s body, purified of material dhātus by bhakti-yoga, became a river.

That river is the best of rivers, bestowing perfection and worshipped by
perfected souls.
Thought she attained Mahā-vaikuṇṭha in a different form like Kapila, her body
spread everywhere to deliver people, becoming a famous river. She became the
presiding deity of the river, spreading over the earth.
|| 3.33.33 ||
kapilo 'pi mahā-yogī
bhagavān pitur āśramāt
mātaraṃ samanujnāpya
prāg-udīcīṃ diśaṃ yayau
The great yogī Kapila, the Supreme Lord, taking permission from his mother,
departed from his father’s hermitage and went first north and then east.
According to proper conduct, he went north first and then east. Later he settled
at the mouth of the Gangā.

|| 3.33.34 ||
siddha-cāraṇa-gandharvair
munibhiś cāpsaro-gaṇaiḥ
stūyamānaḥ samudreṇa
dattārhaṇa-niketanaḥ

Praised by the Siddhas, Cāraṇas, Gandharvas, sages and Apsarās, he was given a
place as an offering by the ocean personified.

Two verses go together.

|| 3.33.36 ||
etan nigaditaṃ tāta
yat pṛṣṭo 'haṃ tavānagha
kapilasya ca saṃvādo
devahūtyāś ca pāvanaḥ

O sinless Vidura! As requested by you, I have spoken about the pure

conversation between Kapila and Devahūti.
Puṇyāraṇya has evam instead of etat.

|| 3.33.37 ||
ya idam anuśṛṇoti yo 'bhidhatte
kapila-muner matam ātma-yoga-guhyam
bhagavati kṛta-dhīḥ suparṇa-ketāv
upalabhate bhagavat-padāravindam

He who hears the teaching of Kapila containing the secret of meditation on the
Lord, or he who teaches it, concentrating his mind on the Lord whose emblem is
Garuḍa, attains the Lord’s lotus feet.

The results of understanding Kapila’s teachings is described. This confirms the

destination of Devahūtī. He who teaches or hears attains the Lord. What to
speak of putting the teachings into practice. What to speak of practicing like
Devahūtī.