Sections 241–250

English witness · section(s) 239–240

Anuccheda 239

1 Now we will continue the discussion. There are two ways to bring the Supreme Lord under one's control: a primary way and a secondary way. In the primary way one attains pure love for the Lord. This way is described in the following words of Srimad Bhagavatam (5.6.18): "My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend and the director of your activities. to say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favour attained liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him."* 2 In the second way to bring the Lord under one's control one attains a result different from what is attained in the first way. The gopis are examples of devotees who employed the first way, and Banasura is an example of a devotee who employed the second way. In the second way the devotee is very eager to attain the result of his efforts. In the following words the Supreme Personality of Godhead Himself gives examples of both ways to bring Him under control (Srimad Bhagavatam 11.12.3-6): 3-6 "In every yuga many living entities entangled in the modes of passion and ignorance gained the association of My devotees. Thus, such living entities as the Daityas, Raksasas, birds, beasts, Gandharvas, Apsaras, Nagas, Siddhas, Caranas, Guhyakas and Vidyadharas, as well as such lower-class human beings as the vaisyas, sudras and women and others, were able to achieve My supreme abode. Vrtrasura, Prahlada Maharaja and other like them also achieved My abode by association with My devotees, as did personalities such as Vrsaparva, Bali Maharaja, Banasura, Maya, Vibhisana, Sugriva, Hanuman, Jambavan, Gajendra, Jatayu, Tuladhara, Dharma-vyadha, Kubja, the gopis in Vrndavana and the wives of the brahmanas who were performing sacrifice."*** 7 Here the word "daiteyah" means "the asuras and danavas", "yatudhanah" means "the raksasas". An example of someone who took birth in these species is given in the passage beginning with the word "tvastra". "tvastra" means "Vrtrasura, who in his previous birth had the association of Lord Sankarsana, Narada Muni and Angira Muni." 8 "Kayadhava" means "Prahlada, the son of Kayadhu". When he was still in his mother's womb, Prahlada had the association of Narada Muni. The word "adayah" (beginning with) here refers to many other persons born in the previously described demonic species. 9 Vrsaparva was a danava. Abandoned by his natural mother, he was adopted by a great sage and thus he became a devotee of Lord Visnu. His story is recounted in another Purana. Bali had the association of Lord Vamana and Prahlada Maharaja. This was because he understood the philosophy of devotion. Banasura had the association of Bali, Siva and the Supreme Personality of Godhead. Afterwards his many arms were cut off. He understood the glories of Lord Visnu. He attained the association of the great devotee Lord Siva. This was like having the association of the Supreme Lord Himself. 10 Maya was a danava. At the beginning of building the assembly house, he had the association of the Pandavas and the Supreme Personality of Godhead. At the end he attained the association of the Lord. Vibhisana was a yatudhana. He had the association of Hanuman and the Supreme Personality of Godhead. "Mrgah" refers to many animals, beginning with Sugriva and ending with Gajendra. "Rksa" refers to Jambavan. He had the association of the Supreme Personality of Godhead. "Gajah" refers to Gajendra. In his previous birth he had the association of great devotees, and in his final birth he had the association of the Supreme Personality of Godhead. "Grdhrah" refers to the bird (khagah) named Jatayu. He had the association of Garuda, Dasaratha and many other great souls. He directly saw both Sri Sita-devi and the Supreme Personality of Godhead. Many gandharvas and others are not specifically mentioned here because they are not very famous. Vaisyas and others among the human species are mentioned here. "Vanik-pathah" refers to Tuladhara. His glorious story is recounted in the Mahabharata. He had the association of gandharvas and Jajali Muni. The conclusion is that one should seek out the association of great devotees. "Vyadhah" refers to the hunter Dharma. "Sudrah" refers to the lowest caste. 11 The story of Dharma-vyadha is recounted in the Varaha Purana. In a former birth in the previous Kali-yuga, while he was in the company of a Vaisnava king named Vasu, he killed a brahmana, mistaking the brahmana for a deer. Then he became a brahma-raksasa. When the king went to Visnuloka within the material world, he entered the king's body. When the king's enjoyment in Visnuloka came to an end, he again attained the body of a king. By the power of the recitation of the prayer called Brahma-para, he left that body. He was called Dharma-vyadha and he was very averse to any violence. At the end he saw Lord Jagannatha and offered prayers to Him. Embracing the Lord, he attained sayujya-mukti. 12 Kubja had the association of the Supreme Personality of Godhead. In her previous birth she had the association of Narada Muni. She is famous among Lord Krsna's associates in Mathura. The gopis here refers the gopis in general. They came to Vraja, where they married Lord Krsna and enjoyed many pastimes with Him. They had the association of Lord Krsna's eternal beloveds. They saw Lord Krsna and enjoyed many pastimes with Him. In this way they associated with the Lord. The yajna-patnis had association with great devotees who chanted the glories of Lord Krsna. Here the word "apare" means "daityas and others".

Anuccheda 240

1 No method of spiritual advancement is better than the association of devotees. This is confirmed by the Supreme Personality of Godhead Himself in the following words (Srimad Bhagavatam 11.12.7): 2 "The persons I have mentioned did not undergo serious studies of the Vedic literature, nor did they worship great saintly persons, nor did they execute severe vows or austerities. Simply by association with Me and My devotees, they achieved Me."*** 3 Here the Lord explains, "The persons I have mentioned did not undergo serious studies of the Vedic literature, nor did they worship great saintly persons, nor did they execute severe vows or austerities. Simply by association with Me and My devotees, they achieved Me."*** Vrtrasura and others may have performed other kinds of spiritual activities in their previous births, but it was by associating with devotees that they finally attained spiritual success. This is also true of Dharma-vyadha and others. 4 Here the word "mat-sanga" means "association with Me or with My devotees". In either case there is association with Me". That is the meaning here. The association of the Supreme Personality of Godhead is present in the association of His devotees. By associating with the Lord's devotees, one attains the Lord's mercy. Thus there is no fault in the declaration that association with the Lord's devotees is the best of all spiritual activities. 5 In some situations one is able to associate with the Lord directly, and from this one attains love for the Lord. Therefore we say that in this situation the word "sat" means "the incarnation of the Lord". In this way the Lord gives His mercy. This does not deny the interpretation of the word "sat" as "devotee".

English witness · section(s) 241

Anuccheda 241

1 Association with the Lord's devotees is the primary way to bring the Lord under one's control. There is no other way. This is revealed in the following description of the gopis and others (Srimad Bhagavatam 11.12.8): 2 The inhabitants of Vrndavana, including the gopis, cows, unmoving creatures such as the twin arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets, and snakes such as Kaliya, all achieved the perfection of life by unalloyed love for Me and thus very easily achieved Me."*** 3 Here the word "bhavena" means "with love, which is attained only by associating with devotees." This love is the primary way to bring the Lord under one's control. 4 This is explained in Srimad Bhagavatam (9.4.66) where the Supreme Personality of Godhead declares: "As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control."* 5 The Lord also says (Srimad Bhagavatam 11.14.21): "Being very dear to the devotees and sadhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga."* 6 Like the gopis, the cows were also spontaneously attracted to the Lord. Here the words "nagah" refers to the yamalarjuna and other trees, "mrgah" refers to the beings previously described, and "nagah" refers to Kaliya and other serpents. Here it is said that both yamalarjuna and Kaliya attained the same eternal association of the Lord. Here it is said that one becomes perfect by "sat-sanga", which was previously defined in two ways (as the association of the Supreme Personality of Godhead, or the association of His devotees). One does not attain the spiritual love described here by practicing yoga or following other non-devotional paths. This is described in Srimad-Bhagavatam (11.12.2), where the word "yatha" indicates that devotional service is the best of all spiritual paths.

English witness · section(s) 242

Anuccheda 242

1 This is confirmed by the Lord Himself in the following words (Srimad Bhagavatam 11.12.9): "Even though one engages with great endeavour in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas or the renounced order of life, still one cannot achieve Me."*** 2 Here the word "yam" refers "which love". This occurs even though (api) these devotees endeavour (yatnavan) with yoga to attain love for the Lord. 3 To show the most exalted status of the gopis, the Supreme Personality of Godhead gives an explanation that begins with the following words (Srimad Bhagavatam 11.11.49): "My dear Uddhava, O beloved of the Yadu dynasty, because you are My servant, well-wisher and friend, I shall now speak to you the most confidential knowledge. Please hear as I explain these great mysteries to you."*** 4 To reveal the greatest secret, the Lord speaks the passage that begins with these words (Srimad Bhagavatam 11.12.10): "The residents of Vrndavana, headed by the gopis, were always completely attached to Me with deepest love. Therefore, when My uncle Akrura brought My brother Balarama and Me to the city of Mathura, the residents of Vrndavana suffered extreme mental distress because of separation from Me and could not find any other source of happiness."*** The verse quoted in the beginning of this anuccheda was spoken by the Supreme Personality of Godhead.

English witness · section(s) 243

Anuccheda 243

1 Even if one is not situated in transcendental knowledge, by associating with devotees he attains the goal of life. This is confirmed by the following words of Srimad Bhagavatam (3.23.55): 2 "Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge."* 3 Here the word "adhiya" means "without knowledge". The ignorance here is the mistaken idea that Narada Muni and other great sages are ordinary persons. This verse was spoken by Sri Devahuti.

English witness · section(s) 244

Anuccheda 244

1 Thus the result of associating with great devotees has been described. The result obtained by serving great devotees is described in these words (Srimad Bhagavatam 3.7.19): 2 "By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses."* 3 Here the word "yesam" means "of you great devotees", "sevaya" means "by service", and "juta-sthasya" means "eternal". In this way one attains a festival of love for the feet of the Supreme Personality of Godhead (bhagavatah padayo rati-raso bhavet). The adjective "tivra" here shows that by associating with devotees one attains the best result of devotional service. The result of associating with devotees is described in the passage beginning with the word "vyasanardanah". "Vyasana" here means "the material world of repeated birth and death". The value of associating with devotees is also seen in these words of Lord (Srimad Bhagavatam 11.19.21): "Worship of My devotees is the most important." In these words the Lord declares, "By worshipping My devotees one attains more intense love for Me than by worshipping Me directly." 4 This is confirmed by the following statement of Padma Purana, Uttara-khanda: "My dear Devi, although the Vedas mention worship of demigods, the worship of Lord Visnu is topmost and is ultimately recommended. However, above the worship of Lord Visnu is the rendering of service to Vaisnavas, who are related to Lord Visnu."* 5 The verse quoted in the beginning of this anuccheda was spoken by Maitreya Muni to Vidura.

English witness · section(s) 245

Anuccheda 245

1 The result attained by not associating with devotees is shown in the following words (Srimad Bhagavatam 10.84.130:) "One who accepts this bodily bag of three elements (bile, mucus, and air) as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those person who are in actual knowledge, he is no better than an ass or a cow."* 2 Here the word "kunape" means "the material body, which is meant for death, and which is defiled with the three material elements of bile, mucus, and air", "bhaume" means "thinking the land of his birth to be his worshipable Deity", "yat" means "of whom", "abhijnesu" means "they who are not wise knowers of the truth", and "atma-buddhih" means "filled with love for the material body". Such a person is said to be as lowly as a cow (sa eve go-kharah). He is like a wild ass from the forests of Sindhu or Sauvira. He is like a person born in a mleccha family. Although he thinks himself very wise and intelligent, he does not know what is the truth. Therefore he is lowly and degraded, the words "bhauma ijya-dhih" mean that he thinks the land of his birth to be his worshipable deity. He is to be distinguished from a neophyte devotee, who has begun the process of spiritual elevation. The neophyte devotee is described in these words (Srimad Bhagavatam 11.2.47): "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 a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position."* 3 The position of the devotees is described in these 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."* These words are not to be taken lightly. This verse was spoken by the Supreme Personality of Godhead to the assembled sages.

English witness · section(s) 246–247

Anuccheda 246

1 The result attained by serving great devotees is described in the following words (Srimad Bhagavatam 4.9.12): "O Lord who have a lotus navel, if a person happens to associate with a devotee whose heart always hankers after Your lotus feet, seeking always their fragrance, he is never attached to the material body or, in a bodily relationship, to offspring, friends, home, wealth and wife, which are very, very dear to materialistic persons. Indeed, he does not care for them."* 2 Here the word "martyam" means "the material body, which is most dear to the conditioned soul". The devotees, however, forget about the material body and the children and others that are in relationship with the body.

Anuccheda 247

1 That one should appropriately worship the Vaisnavas is described in the following words of the Itihasa-samuccaya: "To gain Lord Visnu's mercy, one should first please the Vaisnavas. When the Vaisnavas are pleased, then Lord Visnu is merciful. Of this there is no doubt. 2 The opposite of this is described in the following words of the Padma Purana, Uttara-khanda: "A person who worships Lord Govinda but does not worship the Lord's devotees, is not himself a devotee. He is only a pretender." 3 In Srimad Bhagavatam (4.21.12) it is said: "Maharaja Prthu was an unrivalled king and possessed the sceptre for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brahmanas and the descendants of the Supreme Personality of Godhead (the Vaisnavas)."* 4 This explanation is given about Sri Prthu Maharaja's pastimes. Something else is more important than birth in an exalted family. This is explained in the following words (Srimad Bhagavatam 7.11.35): 5 "If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification."* 6 In the Padma Purana, Sri Narada Muni explains: "What more need be said? Brahmanas who are not Vaisnavas should never be seen, touched or spoken to." 7. In the Magha-mahatmya it is said: "One who refuses even to look at a non-Vaisnava brahama, considering him degraded like a dog-eater, is a true Vaisnava. Above the class distinctions of ordinary society, he purifies the three worlds. 8 "They who are devoted to the Supreme Lord are never to be considered sudras. They are all great souls. They who are not devoted to Lord Visnu are all sudras, regardless of the class of their birth." 9 In the Itihasa-samuccaya it is said: "O best of brahmanas, when he is remembered, spoken to, or worshipped, a Vaisnava, even if born in a candala family, brings great purification." 10 If one sees a Vaisnava in any other way, one commits a great offense. This is described in the following words of the Itihasa-samuccaya: "One who thinks that because of his birth a Vaisnava is a low-class sudra, or svapaca, goes to hell for a long time." 11 The nature of advanced devotional service is described in the Garuda Purana where the Supreme Personality of Godhead declares: "The qualities of devotional service are: 1. love for My devotees, 2. being very pleased to worship Me, 3. being very pleased to hear about My glories, 4. manifesting a choked voice, tears in the eyes, and other symptoms of ecstatic love,... 12 ...5. dancing in ecstatic love for Lord Visnu, 6. being free of hypocrisy, 7. personally worshipping the Lord, and 8. not being a professional worshipper, who worships Lord Visnu only to earn his livelihood. 13 "These are the eight symptoms of devotional service. When these symptoms are manifested in a person born in a mleccha family, that person is the king of brahmanas. That person is the best of sages. He is wise. He is truly learned. To him gifts should be given, and whatever he offers should be accepted. As Lord Hari is worshipped, so should he also be worshipped." 14 The Supreme Personality of Godhead Himself declares: "Even though a person is a very learned scholar of the Sanskrit Vedic literature, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed all respect should be given to him and whatever he offers should be accepted. Such devotees are as worshipable as I am."* 15 Aware of the glories of devotional service, Durvasa Muni respectfully touched the feet of King Ambarisa. However, King Ambarisa did not reciprocate by worshipping Durvasa Muni. Sri Uddhava, other devotees and even the Supreme Lord Himself have offered obeisances to brahmanas who were not Vaisnavas. However, other Vaisnavas do not always do this in all circumstances. The Supreme Personality of Godhead explains (Srimad-Bhagavatam 10.64.41): 16 "My dear followers, never treat a learned brahmana harshly, even if he has sinned. Even if he attacks you physically or repeatedly curses you, always continue to offer him obeisances."*** 17 To do otherwise is to disobey the Supreme Lord Himself. Therefore the verse from the Magha-mahatmya quoted in text 7 of this anuccheda should be understood to mean that one should not be eager to associate with Non Vaisnavas. This is also seen in the way Yudhisthira, Draupadi and other Vaisnavas dealt with Asvatthama. A person who honours Vaisnavas should not call the activities of Vaisnavas into question. This is seen in the following statement of the Lord (Bhagavad-gita 9.30): 18 "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."* 20 In the Garuda Purana it is said: "Even if he refuses to perform the duties of his asrama, and even if he acts badly, a devotee of Lord Visnu is glorious like the rising sun. He purifies all the worlds." 21 This is confirmed by the following words of Srimad Bhagavatam (3.33.7) where Devahuti tells Lord Kapiladeva: "Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such person are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required."* 22 Here the primary, etymological meaning of the word "svapaca" should be accepted. Therefore, even if he is of low birth, and even if his activities are abominable, a devotee of the Lord is not to be reviled or dishonoured. However, the devotee himself may feel remorse for his misbehaviour. 23 In the Garuda Purana it is said: "A person who, hearing harsh words from a devotee, remains peaceful and tolerant, bows down before the devotee, and speaks sweetly to him, is a true Vaisnava." 24 In this way it is shown that one should serve the devotees of the Lord. That service begins with hearing the glories of the devotees. In Srimad Bhagavatam (5.5.2.) it is said: "One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahatmas. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahatmas are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahatmas."* 25 By associating with great souls one attains the supreme auspicious benefit. The Lord explains (Srimad Bhagavatam 11.26.28-31): 26 "O greatly fortunate Uddhava, in the association of such saintly devotees there is constant discussion of Me and those partaking in this chanting and hearing of My glories are certainly purified of all sins."*** 27 "Whoever hears, chants and respectfully takes to heart these topics about Me becomes faithfully dedicated to Me and thus achieves My devotional service."*** 28 "What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?*** 29 "Just as cold, fear and darkness are eradicated for one who has approached the sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord."*** 30 In the following words (Srimad Bhagavatam 11.26.27) the Lord describes the exalted qualities of the devotees: "My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and greed."*** In Srimad Bhagavatam 11.26.29 the word "bhaktim" means "love". 31 Lord Siva glorifies the devotees in these words (Srimad Bhagavatam 4.24.570): "If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jnana. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?"* 32 Sri Saunaka Rsi glorifies the devotees in these words (Srimad Bhagavatam 1.18.13): "The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets of liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death."* 33 In Srimad Bhagavatam 11.26.31, the Lord gives an example. In that verse the word "vibhavasum" means "fire" and "srayamanasya" means "of one who approaches the fore of a yajna to begin worship". For such a person cold and other distresses are removed (apyeti). Fear (bhayam), which is caused by wicked persons and other causes, is also removed. In the same way a person who serves the devotees of the Lord (sadhun) becomes free of the material dullness caused by karma and other causes. The ignorance that is the root of the fears created in the material world of repeated birth and death, is then destroyed.

English witness · section(s) 248

Anuccheda 248

1 Now will be considered hearing the glories of the Lord. This hearing occurs when sounds describing the Lord's names, forms, qualities and pastimes, touch the ears. Hearing the holy name of the Lord is described in the following words (Srimad Bhagavatam 6.16.44): 2 "My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?"* 3 In this way by once hearing the holy name of the Lord one attains final liberation. However, by repeatedly hearing the holy name one attains great devotion to the Lord, which is better than liberation. This verse was spoken by King Citraketu to Lord Sankarsana.

English witness · section(s) 249

Anuccheda 249

1 Hearing about the transcendental form of the Lord is described in these words (Srimad Bhagavatam 3.9.5): "O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts."* 2 The word "tu" (but) in this verse hints the existence of those persons who do not honour the Lord's transcendental forms, and who are thus the opposites of the devotees. Those persons are rebuked in the following words of the preceding verse (Srimad Bhagavatam 3.9.4): "O Lord, those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics."* The word "asat-prasangah" here refers to they who are averse to the Lord. 3 In Srimad Bhagavatam 3.9.5. is described great devotion to the Lord's feet. Here the word "gandham" means "the sweet fragrance of the words, form and other things". The devotees smell (jighranti) this sweet fragrance through the holes of the ears (karna-vivaraih). As through the nostrils one smells a sweet fragrance, so through the ears they relish the sweetness of the Lord. Here the word "sruti" means "the Vedas and other scriptures that follow the Vedic conclusion". The scriptures are the breeze (vata) that carries the fragrance of the Lord's sweetness. "Paraya bhaktya" means :with devotion characterised by spiritual love." Then the speaker says, "O Lord, You have no power to leave a person who has taken shelter of Your feet (grhita-caranam)." This verse was spoken by the demigod Brahma to Lord Garbhodakasayi Visnu.

English witness · section(s) 250

Anuccheda 250

1 Hearing about the transcendental qualities of the Lord is described in these words (Srimad Bhagavatam 12.3.14-15): "I have related to you the narrations of all these great kings, who spread their fame throughout the world and then departed. My real purpose was to teach transcendental knowledge and renunciation. Stories of kings lend power and opulence to these narrations but do not in themselves constitute the ultimate aspect of knowledge.*** 2 "The person who desires pure devotional service to Lord Krsna should hear the narrations of Lord Uttamasloka's glorious qualities, the constant chanting of which destroys everything inauspicious. The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day."*** 3 Srila Sridhara Svami comments: "In this verse the speaker describes the dynasties of the great kings. However, he does this with a desire to speak (vivaksaya) about transcendental knowledge (vijnana) and renunciation (vairagya). Elaborate descriptions (vaco vibhutih) of departed (pareyusam) kings are not the ultimate aspect of knowledge (paramarthyam). In the next verse the words "nityam" and "abhiksnam" means :every day". 4 In one sense, however, this statement is contradicted by the fact that among these descriptions of the great kings are descriptions of Lord Rama, Lord Laksmana and other incarnations of the Supreme Personality of Godhead. As a parasol bearer follows a king, so renunciation follows these descriptions of the Lord. In Srimad Bhagavatam (1.1.13) it is said: "O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls."* Although Srimad Bhagavatam thus explains the nectar of transcendental rasas, those rasas are sometimes the santa-rasa and other rasa employed in direct devotional service, and sometimes they are santa-rasa and other rasas employed as helpers to lead one to direct devotional service. In this way the nectar rasas of devotional service are on different levels. 5 Here the word "gunah" means "mercy and other virtues". The nature of the Lord's virtues is seen in the following statement of Bhagavad-gita (11.36): "O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done."* 6 The great devotees relish hearing the transcendental qualities of the Lord. This is described in the following words of Srimad Bhagavatam (1.16.5-6): "Please describe all these incidents if they relate to the topics of Lord Krsna. The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord."* 7 Although the word "guna" here affirms that the Lord's forms and pastimes are all most excellent, it is nevertheless true that the Lord has a great variety of forms and pastimes. 8 Here the word "bhaktim" means "love" and the word "amalam" means "free from the desire for impersonal liberation". The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.