Sections 121–130

English witness · section(s) 107

Anuccheda 107

1 This is also confirmed by these words (Srimad Bhagavatam 10.48.26): "What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish."*** 2 Here the word "suhrdah" means "because You act for the welfare", "krtajnt" means "because You respond with great honour to even the slightest assistance", "bhajataj" means "engaged in devotional service", "sarvan kaman" means "all desires", and :abhi dadati" means "completely gives". To please Your friends (suhrdah) You give (dadati) even Yourself (atmanam) to them. Even though You thus give everything to many great devotees like this, still You never diminish. That is the meaning of the word "upacaya". This verse was spoken by Akrura to the Supreme Personality of Godhead.

English witness · section(s) 108

Anuccheda 108

1 The non devotees are criticised in these words (Srimad Bhagavatam 3.15.24): "My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and Hs abode, it is to be understood that he is very much affected by the influence of external nature."* 2 Here the word "yatra" means "in that human form of life", "dharmah" means "religious principles that culminate in devotional service to the Lord", "tattvasya jnanam" means "knowledge that culminates in knowledge of the Lord", "ye naradhanam bhagavato vitaranti" means "they whom do not engage in the Lord's devotional service, which is the root from which all pious activities and transcendental knowledge have grown", and "te sammohitah" means "they are bewildered". This is also described in the following words (Srimad Bhagavatam 2.3.20): "One who has not listened to the messages about the prowess and marvellous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog."* 3 This is also described in the Brahma-vaivarta Purana: "They who attain the universally desired and very rare human birth, but do not take shelter of Lord Krsna, cheat themselves again and again. 4 "By wandering through 8 400 000 species of life one finally attains a human birth. 5 "They who do not take shelter of Lord Krsna's feet, even though they may be very proud themselves, are only unimportant fools who waste their human life." 6 The verse quoted in the beginning of this anuccheda was spoken by Sri Brahma to the demigods.

English witness · section(s) 109

Anuccheda 109

1 Srimad Bhagavatam (5.18.12) explains: "All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavour of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?"* 2 Here the word "akincanah" means "desireless", "guanih" means "with the virtues that begin with knowledge and renunciation", "surah" means "all the demigods led by Siva and Brahma", and "asate" means "are present". This verse is spoken by Prahlada Maharaja to Lord Nrsimhadeva.

English witness · section(s) 110

Anuccheda 110

1 Sages who have attained perfection in following various non devotional paths are condemned in the following words (Srimad Bhagavatam 3.9.10): 2 "Such non devotees engage their senses in very troublesome and extensive work and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world."* 3 In this verse are described the living entities, averse to You (the Lord), who reside in the material world. What of them? Even sages (rsayo pi) perfect in various non devotional paths, who are averse to You (yusmat-prasanga-vimukhah) must live in the material world (iha samsaranti). Or the interpretation may be: if great sages are averse to You they must live in the material world. What is the nature of the saints and sages who are confined to the material world? They are described in this verse. The following verse (Srimad Bhagavatam 10.2.32) also describes them: "O lotus-eyed Lord, although non devotees 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."* 4 Sri Yamaraja explains (Srimad Bhagavatam 6.3.19-22): "Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.* 5-6 "Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila (the son of Devahuti), Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami, and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated and thus he returns home, back to Godhead.* 7 "Devotional service, beginning with the chanting of the holy name of the Lord is the ultimate religious principle for the living entity in human society."* 8 Here Yamaraja explains: "We, the teachers of religion, understand (vijanimah) what is real religion in this way. We do not expound our own theories in scriptures we ourselves have written. Real religion is very confidential (guhyam) and not easily understood (durbodham) by non devotees. It is very confidential because when one understands (jnatva) it, he attains liberation (amrtam) as the final result. 9 It is also said (Sri Bhakti-rasamrta-sindhu 1.1.38): "If brahmananda, the transcendental bliss derived from understanding impersonal Brahman, were multiplied a million times, such a quantity of brahmananda could not compare with even an atomic portion of the pleasure relished in pure devotional service."* In this way the superiority of devotional service is described. 10 It is also said (Srimad Bhagavatam 10.33.39): "Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart."*** 11 The scriptures also explain : "By tasting the nectar that comes from Lord Krsna's lips, they attain perfection." In this way they became purified. The following explanation will also be given (Srimad Bhagavatam 6.3.25): "Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Krsna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas, especially the Yajur Veda, Sama Veda, and Rg Veda, their intelligence has become dull. Thus they have become busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the sankirtanan movement. Instead they are interested in dharma, artha,, kama and moksa."* 12 The twelve mahajanas mentioned here are very virtuous. They are different from the non devotee sages mentioned in Srimad Bhagavatam 3.9.10, the quote in the beginning of this anuccheda.

English witness · section(s) 111–112

Anuccheda 111

1 That devotional service to the Lord is the best of all spiritual paths is also confirmed by the Lord Himself in Bhagavad-gita (6.46-47): "A yogi greater than the ascetic, greater than the empiricist and greater than the fruitive worker. O Arjuna, in all circumstances, be a yogi."* 2 "And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me-he is the most intimately united with Me in yoga and is the highest of all. That is My opinion."* 3 Here, in Bhagavad-gita 6.47, the genitive case (of) is used in the sense of the ablative case (than). (In this way the phrase "best of all yogis" means "better than all yogis). In this way, Bhagavad-gita 6.46-47 explains that the devotees are the best of all yogis. The other yogis referred to in the phrase "all yogis" are described in these words (Bhagavad-gita 4.25): "Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman."* These are the different methods of yoga that were previously described in Bhagavad-gita. Because the other kinds of yoga are criticised here, this verse proves that devotional service is eternally superior to all other kinds of yoga. 4 That devotional service is the best of all yogas and that it should be performed by all the varnas and asramas is also confirmed by Lord Krsna Himself. The Lord said to Uddhava (Srimad Bhagavatam 11.18-42-43): "The main religious duties of a sannyasi are equanimity and non violence, whereas for the vanaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacari is mainly engaged in serving the spiritual master.*** "A householder may approach his wife for sex only at the time prescribed for begetting children. Otherwise, the householder should practice celibacy, austerity, cleanliness of mind and body, satisfaction in his natural position, and friendship toward all living entities. Worship of Me is to be practiced by all human beings, regardless of social or occupational divisions."*** 5 This is also confirmed by Sri Narada Muni who, in the course of describing the duties of the different varnas, says (Srimad Bhagavatam 7.11.11): "Everyone should be engaged in hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about those activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend, and surrendering one's whole self."* 6 One is seriously at fault if he fails to engage in devotional service to the Lord. This is described in the following words (Srimad Bhagavatam 11.5.2-3): "Each of the four social orders, headed by the brahmanas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.*** "If any of the members of the four varnas and four asramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life."*** 7 This is also confirmed in Mahabharata: "A person who does not worship the Supreme Personality of Godhead, who creates and dissolves the universes and also protects them as if He were their mother, should be considered as sinful as a brahmana-killer." 8 The Supreme Personality of Godhead Himself affirms in Bhagavad-gita (7.15): "Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion and who partake of the atheistic nature of demons do not surrender unto Me."* 9 Failure to worship the Lord is also criticised in this passage, which appears in both the Agni Purana and the Visnu-dharma Purana: "There are two classes of men in the created world. One consists of the demonic and the other of the godly. The devotees of Lord Visnu are the godly, whereas those who are just the opposite of that are called demons."* 10 This is further explained in the following words (Srimad Bhagavatam 7.9.10): "If a brahmana has all twelve of the brahmanical qualifications (as they are stated in the book called Sanat-sujata) but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything-mind, words, activities, wealth and life-to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself. The Narada Purana also explains: "O King, a dog eater who becomes a devotee of the Lord is far better than a non devotee brahmana." 11 "A person who, even if he knows the meanings of all the scriptures and had travelled to the end of all the Vedas, is not a devotee of the Supreme Personality of Godhead, should be considered the lowest of men." 12 This is also confirmed in the Brhan-naradiya Purana in these words: "They who hate the Vedas, brahmanas, and cows, and who do not worship the Supreme Personality of Godhead, are considered demons." 13 This is also confirmed by the following prayer (Spoken by the demigods to the Supreme Personality of Godhead in Srimad Bhagavatam 10.2.32): "O lotus-eyed Lord, although non devotees 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."* 14 This verse explains that the non devotees' intelligence is impure (avisuddha-buddhayah) because they do not engage in devotional service (tvayy asta-bhavat). 15 The Supreme Lord confirms the importance of devotional service in these words (Srimad Bhagavatam 11.14.22): "Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one's consciousness if they are bereft of loving service to Me."*** 16 Taking shelter of the path of impersonal speculation, the non devotees think themselves superior to all others. However, they are criticised by the Lord Himself in these words (Bhagavad-gita 12.5): "For those whose minds are attached to the unmanifested impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."* Srimad Bhagavatam 10.2.32 explains that although with great difficulty (krcchrena) the impersonalists attain impersonal liberation (param padam) even in this life, they fall down (patanty adhah) again and their spiritual advancement perishes. 17 Why do they fall down? The demigods say they fall down because they do not worship (anadrta) the Lord's lotus feet. Because they not engage in devotional service, they become unintelligent, because they are unintelligent they do not worship the Lord, and because they do not worship the Lord they cannot become free from the material world. Even though they may have burned away all their previous sinful reactions, because they disrespect the lotus feet of the Supreme Personality of Godhead, they cannot become free from continued residence in the material world of birth and death. 18 The Bhagavat-parisista of the Vasana-bhasya explains: "Even if they imagine that they have become liberated in this life, the impersonalist yogi remain filled with material desires. Only the devotees of the Lord are untouched by material activities." 19 This is also confirmed by the following description of the Rathayatra festival found in the Visnu-bhakti-candrodaya portion of the Skanda Purana: "Even though his past karma may have already been burned up by the fire of transcendental knowledge, a person who out of illusion fails to follow the Supreme Personality of Godhead as He travels in His Rathayatra festival becomes in his next life a brahma-raksasa demon." 20 This is also confirmed by the following prayer addressed to the Lord (Srimad Bhagavatam 3.9.4): "This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Sri Krsna, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics."* 21 The Lord Himself also explains (Srimad Bhagavatam 11.19.5): "Therefore, My dear Uddhava, through knowledge you should understand your actual self. Then, advancing by clear realisation of Vedic knowledge, you should worship Me in the mood of loving devotion."*** 22 From all this it may be understood that devotional service to the Supreme Personality of Godhead is eternal and it is the best of all spiritual paths. The Srimad Bhagavatam verse (10.2.32) discussed here was spoken by the demigods to the Supreme Personality of Godhead.

Anuccheda 112

1 Loving devotional service destroys all past karma. The Lord Himself describes this in the following words (Srimad Bhagavatam 11.14.25): "Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contaminations caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world."*** 2 This verse means: "With love shaking away (vidhuya) past karma, the devotee attains his original pure spiritual form and then engages in serving (bhajati) Me (mam)." This is also described in Sridhara Svami's commentary on Srimad Bhagavatam 10.87.21: "The liberated souls have spiritual forms so they may assist the Lord in His pastimes. In the liberated state they serve the Lord."

English witness · section(s) 113

Anuccheda 113

1 In the Skanda Purana, Reva-khanda, a devotee prays: "O Krsna, if your are pleased with him, a dog eater can become Indra, Siva, Brahma or the greatest brahmana. 2 "O infallible Lord, if they become averse to You, the great demigods headed by Brahma and Siva will fall down and become lower than dogeaters." 3 That devotional service removes all past karma is confirmed in the following words (Srimad Bhagavatam 3.28.22): "The blessed Lord Siva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time."* 4 The meaning of this verse is clear. From this it should be understood that because it is eternal, devotional service is the spiritual path that should be accepted. The condition of the liberated souls is described in these words (Srimad Bhagavatam 10.87.20): "The individual living entity, event though he lives within material bodies by his karma, is actually spiritual and beyond both gross and subtle matter. O Lord, O Master of all potencies, the Vedas say he is Your part and parcel. Aware that this is the nature of the living entities, the great sages faithfully worship Your feet, which are worshipped in Vedic yajnas, and which grant liberation."

English witness · section(s) 114

Anuccheda 114

1 It may also be said that devotional service has six different aspects. One of these aspects is meditation on the Lord, which is described in Srimad Bhagavatam from beginning to end. For example, the first verse of Srimad Bhagavatam (1.1.1) describes meditation on the Lord in these words: "I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."* 2 Two different kinds of meditation are described in the following passage of Bhagavad-gita (12.1-2): "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahma, the unmanifested?* The Supreme Personality of Godhead said: He whose mind is fixed on My personal form, always engaged in worshipping Me with great and transcendental faith is considered by Me to be the most perfect."* Meditation on the Supreme Personality of Godhead is more easily performed and is also the best kind of meditation. The Supreme Personality of Godhead and not the impersonal Brahman is the proper object of meditation and worship. This is confirmed by the Lord Himself in these words (Bhagavad-gita 7.7. and 14.27): "O conqueror of wealth, there is not truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."* "I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness."* The conclusion, then, is that the form of the Supreme Personality of Godhead is the best object of meditation. Therefore, because He is all-knowing, because He is the master of all potencies, and because he is the creator, maintainer and destroyer of the material universes, the Supreme Personality of Godhead is the best object of meditation. The verses quoted here (Srimad Bhagavatam 1.1.1 and 12.13.19) are also discussed in Sri Paramatma-sandarbha (anuccheda 105). 3 Meditation on the Supreme Personality of Godhead is also described in these words (Srimad Bhagavatam 12.13.19): "I meditate upon that pure and spotless supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahma. Brahma then spoke it to the sage Narada, who narrated it to Krsna-dvaipayana Vyasa. Srila Vyasa revealed this Bhagavatam to the greatest of sages, Sukadeva Gosvami and Sukadeva mercifully spoke it to Maharaja Pariksit."*** 4 In this way it is clear that the Supreme Personality of Godhead is the best object of meditation. The Supreme Personality of Godhead is also the original speaker of Srimad Bhagavatam. This is confirmed by the following words (Srimad Bhagavatam 1.1.1): "The Supreme Personality of Godhead first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being."* Many things that had been previously described again and again, and many other things that had never been described before, are revealed in Srimad Bhagavatam. 5 An example of something previously unknown that was revealed in Srimad Bhagavatam is found in the following verse (Srimad Bhagavatam 1.7.6), in relation to Sri Vyasadeva's vision in a meditative trance: "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature which is in relation to the Supreme Truth."* 6 In this way the statement that devotional service should be performed is repeated again and again in many different places in the scriptures. The final conclusion is given in these words (Srimad Bhagavatam 11.2.37): "When the living entity is attracted by the material energy that is separate from Krsna, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Krsna, he becomes Krsna's competitor. This is called viparyayah asmrtih. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service."* 7 Everyone should engage in devotional service to the Lord. This is confirmed in the following words (Srimad Bhagavatam 1.5.22): "Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerity, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry."* 8 This is also confirmed in these words (Srimad Bhagavatam 3.5.12): "Your friend the great sage Krsna-dvaipayana Vyasa has already described the transcendental qualities of the Lord in his great work the Mahabharata. But the whole idea is to draw the attention of the mass of people to Krsna-katha (Bhagavad-gita) through their strong affinity for hearing mundane topics."* The meaning of this verse is clear. The Srimad Bhagavatam verse quoted in the beginning of this anuccheda was spoken by Sri Vidura.

English witness · section(s) 115

Anuccheda 115

1 Devotional service is also described in these words (Srimad Bhagavatam 1.1.2): "Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in his maturity) is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart."* 2 The ten topics of Srimad Bhagavatam are listed in this verse (Srimad Bhagavatam 2.10.1): "Sri Sukadeva Gosvami said: In the Srimad Bhagavatam there are ten divisions of statements regarding the following: the creation of the universe, sub creation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation and the summum bonum."* In this way the transcendental science of devotional service is listed as one of the topics of Srimad Bhagavatam. 3 That devotional service should be performed is also stated in Srimad Bhagavatam 2.9.36, one of the four seed verses (2.9.33-36) of Srimad Bhagavatam. That verse (2.9.36) states: 4 "A person who is searching after the supreme Absolute Truth, the Personality of Godhead, must certainly search for it up to this, in all circumstances, in all space and time and both directly and indirectly."* 5 In the previous three verses transcendental knowledge, confidential transcendental knowledge, and the different aspects of that knowledge were explained. In this, the fourth verse, this statement is given. The first three of these four verses have already been explained in Sri Bhagavat-sandarbha (in anuccheda 95). In Srimad Bhagavatam 2.9.31 the word "rahasya" refers to the advanced stage of love for the Supreme Personality of Godhead (prema-bhakti), and the word "tad-anga" refers to devotional service in practice (sadhana-bhakti). Srila Sridhara Svami comments: "The word 'rahasya' means 'our devotional service' and the word 'tad-anga' means 'devotional service in practice (sadhana-bhakti).'" 6 The Vedic scriptures are manifested again and again. This is described in the following words (Srimad Bhagavatam 11.14.3): "By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas."* 7 Therefore, in this, the fourth (2.9.36) of the seed verses of Srimad Bhagavatam, the Supreme Lord describes devotional service in practice (sadhana-bhakti). 8 The following explanations may be also given. In Srimad Bhagavatam 2.9.36 the word "atmanah" means "of Me, the Supreme Personality of Godhead", "tattva-jijnasuna" means "by one who desires to understand the secret of pure love for the Supreme Personality of Godhead", "etavad eva" means "one should inquire from the feet of the spiritual master". What should one do? That is explained in the words "anvaya-vyatirekabhyam yat". "Anvaya" means "by performing prescribed activities", and "vyatireka" means "by avoiding forbidden activities." 9 The word "anvaya" is explained in these words (Srimad Bhagavatam 7.7.55): "In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures."* "Anvaya" is also explained in these words (Bhagavad-gita 9.34 and 18.65): "Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."* 10 The word "vyatireka" is explained in these words (Srimad Bhagavatam 11.5.2-3): "From the mouth of brahma, the brahmanical order has come into existence. Similarly, from his arms the ksatriyas have come, from his waist the vaisyas have come, and from his legs the sudras have come. These four orders and their spiritual counterparts (brahmacarya, grhastha, vanaprastha and sannyasa) combine to make human society complete.* 11 "If one simply maintains an official position in the four varnas and asramas but does not worship the Supreme Lord Visnu, he falls down from his puffed-up position into a hellish condition."* 12 "Vyatireka is also explained in these words (Bhagavad-gita 7.15): "Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me."* 13 "Vyatireka" is also explained in these words of the Padma Purana: "If a person in this world does not drink the nectar descriptions of Lord Visnu, which are the sweetest of all nectars, then many hundreds of times he must take birth in different material bodies and suffer the miseries of birth, old age, and death." 14 Where should one search for the Supreme Personality of Godhead? Srimad Bhagavatam 2.9.36 says "sarvatra" (one should search for Him everywhere, in all time and space). "Everywhere" means "in all scriptures, performers of activities, places, senses, things, activities, duties and results." That the Supreme Personality of Godhead should be sought in all scriptures is described in Skanda Purana, in a conversation between Brahma and Narada in these words: 15 "In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vasudeva. This is accepted by all classes of philosophers."* 16 "Anvaya" (performance of prescribed duties) in relation to the Vedic scriptures is described in these words (Srimad Bhagavatam 2.2.34): "The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Sri Krsna is the highest perfection of religion."* 17 This is also explained in the following verse found in both Skanda and Padma Puranas: "By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Narayana is the Supreme Absolute Truth, and thus He alone should be worshipped."* 18 "Anvaya" (avoidance of forbidden activities) is described in the Garuda Purana in these words: "Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind."* 19 That devotional service to the Supreme Personality of Godhead should be sought among all kinds of performers of action is described in these words (Srimad Bhagavatam 2.7.46): "Surrendered souls, even from groups leading sinful lives, such as women, the labourer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service."* 20 This is also explained in the Garuda Purana in these words: "Even the worms, birds, and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers among the human beings?"* 21 All people, whether well-behaved, ill-behaved, learned, ignorant, renounced, attached, desiring liberation, already liberated, perfect in devotional service, or not yet perfect in devotional service, are eligible to become the Lord's personal associates. For this reason a devotee sees everyone, even though they many not yet have the Lord's personal association, equally, for they are all eligible to become the Lord's associates. This is described in the following words (Bhagavad-gita 9.30): 22 "Even if one commits the most abominable action, if he is engaged in devotional service, he is to be considered saintly because he is properly situated in his determination."* The meaning of this verse is: "If this is the truth about the ill-behaved who are engaged in devotional service, then what can be said of the well-behaved who are engaged in devotional service?" 23 The Lord affirms that both the learned and unlearned are equally eligible to become His devotees (Srimad Bhagavatam 11.11.33): "My devotees may or may not know exactly, but if they worship Me with unalloyed love, then I consider them to be the best of devotees."* 24 This is also explained in the Brhan-naradiya Purana in these words: "As fire burns whatever it touches, so Lord Hari burns away the sins of even the fools." 25 The Supreme Personality of Godhead affirms that both the renounced and the materially attached are equally eligible to become His devotees. He says (11.14.18): "My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification."*** 26 This verse means: "If this is so, then they who are not harassed by material desires will certainly never be defeated by sense gratification." IN this way this verse is like Bhagavad-gita 9.30. 27 That they who desire liberation and they who have already attain liberation are both eligible to become devotees is confirmed in the following two verses. The first verse (Srimad Bhagavatam 1.2.26) describes they who aspire to attain liberation: "Those who are serious about liberation are certainly non envious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and His plenary portions."* 28 The second verse (Srimad Bhagavatam 1.7.10) describes they who are already liberated: "All different varieties of atmaramas (those who take pleasure in atma, or spirit self), especially those established on the path of self-realisation, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."* 29 That both they who have attained perfection in devotional service and they who have not yet attained perfection in devotional service are both eligible to serve the Lord is described in the following two verses. The first verse describes they who have already attained perfection in devotional service (Srimad Bhagavatam 6.1.15): "Only a rare person who has adopted complete, unalloyed devotional service to Krsna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays."* 30 The second verse describes they who have not yet attained perfection in devotional service (Srimad Bhagavatam 11.2.53): "The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahma and Siva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single-moment-indeed, not for half a moment-even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaisnavas."* 31 These devotees become the Lord's personal associates. This is described in these words (Srimad Bhagavatam 9.4.67): "My devotees who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (salokya, sarupya, samipya and sarsti), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?"* 32 They become the Lord's eternal associates. This is described in these words (Srimad Bhagavatam 3.15.22): "The goddesses of fortune worship the Lord in their own gardens by offering tulasi leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces."* 33 In Srimad Bhagavatam and other Vedic literatures it is said that by engaging in devotional service in any continent, planet, or universe, one may attain perfection. In this way it should be understood that in any country one may attain perfection by engaging in devotional service. 34 That devotional service may be performed with all the senses is described in these words: "Worshipping Lord Hari within their minds, the great souls attain Him, the Lord who is beyond words and the mind." 35 This verse proves that with the mind, words, or external senses, one may worship the Lord. 36 The Lord Himself explains that one may worship Him with anything. He says (Bhagavad-gita 9.26): "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it."* 37 All kinds of activities may be employed in devotional service to the Lord, as is explained in these words (Srimad Bhagavatam 11.2.12): "Pure devotional service rendered to the supreme Lord is spiritually so potent that simply by hearing about such transcendental service, by chanting its glories in response, by meditating on it, by respectfully and faithfully accepting it, or by praising the devotional service of others, even persons who hate the demigods and all other living beings can be immediately purified."*** 38 This is also confirmed by the Lord Himself in these words (Srimad Bhagavatam 9.27): "Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform-do that, O son of Kunti as an offering to Me."* 39 In this way, even by engaging in what is only a dim shadow of real devotional service, and even when committing many offenses while engaging in such a dim shadow of real devotional service, one can still attain the real result of devotional service. Ajamila, Musika and many others are examples of this. 40 All kinds of duties may also be employed in devotional service. This is described in the Skanda Purana: "I offer my obeisances unto Him, the infallible, because simply by either remembering Him or vibrating His holy name one can attain the perfection of all penances, sacrifices or fruitive activities, and this process can be universally followed."* 41 All desires to attain certain results can also be employed in devotional service. Srimad Bhagavatam (2.3.10) explains: "A person who has broader intelligence, whether he be full of all desires, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* 42 By serving the Supreme Personality of Godhead one automatically satisfies all the demigods. This is confirmed by the following words (Srimad Bhagavatam 4.31.14): "As pouring water on the root of a tree energises the trunk, branches, twigs and everything else and, as supplying food to the stomach enlivens the senses and limbs of the body, simply worshipping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality."* Also in the Skanda Purana, in a conversation between Brahma and Narada, it is said: 43 "When the Supreme Lord, the Personality of Godhead, who carries in His hands, a conchshell, wheel, club, and lotus flower, is worshipped, certainly all other demigods are worshipped automatically, because Hari, the Personality of Godhead, is all pervading."* 44 Therefore one who directly engages in devotional service, one who donates cows or various things so they may provide something to offer the Lord, one to whom something is given so that gift may be pleasing to the Lord, one who takes milk and other things from cows or other living entities to offer foods to the Lord, and one in whose country or family devotional service is performed, all attain the perfection of engagement in devotional service. This is seen in the statements of the Puranas. In this way an example has been given for each of the cases employed in Sanskrit grammar. In this way it is proved that devotional service should be performed everywhere and in all circumstances ("sarvatra" as explained in Srimad Bhagavatam 2.9.36): 45 Devotional service is eternally manifest. This is confirmed in Srimad Bhagavatam 2.9.36 in the word "sarvada" (always). Devotional service is manifested at the beginning of the universe's creation. That is confirmed in the following words (Srimad Bhagavatam 11.14.3), where the Supreme Personality of Godhead Himself says: "By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas."* That devotional service is manifested during the middle period, when the universes are manifested, is confirmed in many passages of the Vedic literatures. 46 Devotional service is present even during and after the four kinds of annihilations of the material universe. This is described in the following question spoken by Vidura, a question that affirms that the Lord is served even after the material universe is annihilated (Srimad Bhagavatam 3.7.37): "Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep."* 47 That devotional service is present in all four yugas is confirmed in the following words (Srimad Bhagavatam 12.3..52): "Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta yuga by performing sacrifices, and in Dvapara yuga by serving the Lord's lotus feet can be obtained in Kali yuga simply by chanting the Hare Krsna maha-mantra."* 48 What more need be said? The Visnu Purana explains: "If even for a moment remembrance of Vasudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly."* 49 Devotional service may be performed in any circumstance. Even while in the womb Sri Prahlada engaged in the devotional service of hearing the Lord's glories chanted by Sri Narada. In childhood Sri Dhruva and many other engaged in devotional service. In youth Ambarisa and many others engaged in devotional service. In old age Dhrtarastra and many others engaged in devotional service. At the moment of death Ajamila and many others engaged in devotional service. In both the heavenly and hellish material worlds Citraketu and many others engaged in devotional service. 50 The Nrsimha Purana explains: "As they began chanting the holy name of Lord Hari, the residents of hell suddenly developed loving devotion for Him. At that moment they were transported to the spiritual world." 51 That chanting the holy name of the Lord delivers one from hell is also described in these words spoken by Durvasa Muni (Srimad Bhagavatam 9.4.62): "O my Lord, O supreme controller, without knowledge of Your unlimited prowess I have offended Your most dear devotee. Very kindly save me from the reaction of this offense. You can do everything, for even is a person is fit for hell, You can deliver him simply by awakening within his heart the holy name of Your Lordship."* 52 The glories of chanting the Lord's holy name are also described in these words (Srimad Bhagavatam 1.2.11): "O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge."* 53 "Vyatireka (avoiding what is forbidden) is described in the following passage from both the Brhan-narada Purana and the Padma Purana: "What is the use of studying the Vedas? What is the use of studying other scriptures? What is the use of going on pilgrimages? What is the use of practicing austerities? What is the use of performing sacrifices? What is the use of these things to they who have no devotion to Lord Visnu? "What is the use of studying many scriptures? What is the use of performing many sacrifices? What is the use of performing a thousand vajapeya-yajnas? What is the use of these things to a person filled with devotion to Lord Krsna, the saviour from miseries?" 54 That all kinds of spiritual activities are useless without devotional service is also described in these words (Srimad Bhagavatam 2.4.17): "Let me offer my respectful obeisances unto the all-auspicious Lord Sri Krsna again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful results without dedication of such great qualities to the service of the Lord."* 55 That is also confirmed by these words (Srimad Bhagavatam 5.19.23): "An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of sankirtana-yajna to satisfy the Lord (especially since sankirtana yajna is recommended in this age)."* 56 That is again confirmed by these words (Srimad Bhagavatam 10.59.41): "Even after Indra had bowed down to Lord Acyuta, touched His feet with the tips of his crown and begged the Lord to fulfil his desire, that exalted demigod having achieved his purpose, chose to fight with the Supreme Lord. What ignorance there is among the gods! To hell with their opulence!"*** 57 That the devotees are interested only in devotional service is described in these words (Srimad Bhagavatam 7.7.52): "A pure devotee does not accept any kind of liberation-salokya, sarsti, samipya, sarupya or ekatva-even though they are offered by the Supreme Personality of Godhead."* 58 That the Supreme Personality of Godhead is pleased only by devotional service is described in these words (Srimad Bhagavatam 7.7.52): "My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods, or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show."* 59 That only devotional service has value is described in these words (Srimad Bhagavatam 1.5.12): "Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?"* 60 That the devotees are interested only in devotional service is described in these words (Srimad Bhagavatam 3.15.48): "Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom."* 61 The statement of Srimad Bhagavatam 2.9.36, that one should always (sarvada) and everywhere (sarvatra) engage in devotional service, is confirmed by the following words (Srimad Bhagavatam 2.2.36): "O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere."* 62 The statement of Srimad Bhagavatam 2.9.36, that one should engage in devotional service by performing prescribed activities (anvaya) and avoiding forbidden activities (vyatireka), is further explained by these words from the Padma Purana: "Krsna is the origin of Lord Visnu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles."* 63 The statement of Srimad Bhagavatam 2.9.36, that one should engage in devotional service always (sarvada) and everywhere (sarvatra) by performing prescribed activities (anvaya) and avoiding forbidden activities (vyatireka), is further explained by these words from Srimad Bhagavatam (2.2.33 and 2.2.36): "For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Krsna."* 64 "O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere."* 65 In this verse the word "nrnam" means "of the living entities". The living entities are described in these words (Srimad Bhagavatam 10.87.20): "The individual living entity, even though he lives within material bodies created by his karma, is actually spiritual and beyond both gross and subtle matter. O Lord, O master of all potencies, the Vedas say he is Your part and parcel. Aware that this is the nature of the living entities, the great sages faithfully worship Your feet, which are worshipped in Vedic yajnas, and which grant liberation." The living entity attains different destinations as a result of his activities. By engaging in fruitive activities (karma), he attains another material body. By engaging in yoga he attains mystic perfections. By engaging in the study of sankhya philosophy he attains knowledge of the spirit soul. By engaging in jnana-yoga he attains impersonal liberation. In this way, by performing different activities described in the scriptures, he attains different results. By always (sarvada) and everywhere (sarvatra) engaging in devotional service by performing prescribed activities (anvaya) and avoiding forbidden activities (vyatireka), he attains a glorious secret (rahasya) that is hidden from the perception of they who are engaged in jnana-yoga. 66 That the living entities should engage in devotional service is confirmed by the following words. As Sri Narada was about to explain the science of Srimad Bhagavatam, Sri Brahma gave him the following instruction (Srimad Bhagavatam 2.7.52): "Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies."* 67 Here the word "bhavisyati" means "will inevitably be", "iti" refers to the path of devotional service, and "sankalpya" means "by accepting certain restrictions". This verse was spoken by Sri Brahma to Sri Narada.

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Anuccheda 116

1 In order that the great Purana (Srimad Bhagavatam) be revealed, Sri Narada gave the following instruction (Srimad Bhagavatam 1.5.13): "O Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage."* 2 Here the word "atho" means "therefore". This verse immediately follows these words (Srimad Bhagavatam 1.5.12): "Knowledge of self-realisation, event though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?"* In Srimad Bhagavatam 1.5.13 the words "anusmara tad-vicestitam" (thinking of the pastimes of the Lord) describe pure and unbroken devotional service.

English witness · section(s) 117

Anuccheda 117

1 At the conclusion of this instruction to Vyasa, Sri Narada said (Srimad Bhagavatam 1.5.40): "Please, therefore, describe the Almighty Lord's activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries."* 2 Here the word "vidam" means "of great learned men". This verse was spoken by Sri Narada to Sri Vyasa.