Sections 274–285

English witness · section(s) 277

Anuccheda 277

1 It is also said (Srimad Bhagavatam 10.80.11): "The Lord of the bhojas, Vrsnis and Andhakas is not at Dvaraka. He gives Himself away to anyone who simply remembers His lotus feet. What doubt is there then that He, the spiritual master of the universe, is willing to bestow prosperity and enjoyment upon a devotee who engages in worshipping Him, even though these material benefits are not very desirable?"*** 2 Here the word "smaratah" means "of one who meditates". The supreme Personality of Godhead directly appears before a devotee who meditates on Him. He becomes submissive to such a devotee. That is the meaning. "Artha-kaman" is in the plural because it includes liberation and the other goals of life. Here the parable of "linga-samavaya-nyaya" is appropriate. Meditation on the Lord's form is also glorified in these words of the Garuda Purana: 3 "When even a moment passes without remembrance of the Supreme Personality of Godhead, one should bitterly lament as if his precious wealth had suddenly been stolen by a band of thieves." 4 The verse quoted in the beginning of this anuccheda was spoken to Sridama Vipra by His wife.

English witness · section(s) 278

Anuccheda 278

1 Now the different stages of meditation (as described before) on the Lord's qualities, associates, service, and pastimes will now be considered. Meditation proceeds in five stages. The first stage is smarana, where the mind is sometimes attracted to the Lord. The next stage is dharana, where the mind is more completely attracted to the Lord. The next stage is dhyana, where one specifically meditates on the form of the Lord. The next stage is dhruvanusmrti, where one's meditation on the Lord becomes like a flood of nectar. The final stage of meditation is samadhi, where the Lord alone is present in one's thoughts. 2 Smarana is described in these words of the Narada Purana: "Eternal Lord Narayana is pleased with even a sinner who somehow or other remembers Him. Of this there is no doubt." 3 Dharana is described by the Supreme Personality of Godhead in these words (Srimad Bhagavatam 11.14.27): "The mind of one meditating upon the objects of sense gratification is certainly entangles in such objects, but if one constantly remembers Me, then the mind is absorbed in Me."*** 4 Dhyana is described in these words of the Nrsimha Purana and other scriptures: "Even a sinner who engages in undivided meditation on the lotus feet of the Supreme Personality of Godhead finds that all his troubles become transformed into blessings. 5 Here the word "nirdvandvam" means "ignoring the troubles caused by heat, cold, and other dualities", and "iritam" means "spoken by the scriptures". Even a sinner engaged in such meditation finds that all this troubles become transformed into blessings. That is the meaning here. 6 Dhruvanusmrti is described in these words of Srimad Bhagavatam (3.29.11-12): "The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord."*** 7 Dhruvanusmrti is also described in these words (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."*** 8 Srila Ramanuja Acarya has also discussed this topic in his commentary on the first sutra of Vedanta-sutra. 9 Samadhi is described in these words (Srimad Bhagavatam 12.10.9): "Because Markandeya's material mind had stopped functioning, the sage failed to notice that Lord Siva and his wife, the controllers of the universe, had personally come to see him. Markandeya was so absorbed in meditation that he was unaware of either himself or the external world."*** 10 Here the word "tayoh" means "of Lord Siva and his wife". Because they are both potencies and amsas of the Lord they are here called "jagad-atmanoh", which means "the creators of the universe". The word "ruddha-dhi-vrttih" means "rapt in meditation on the Supreme Personality of Godhead." Before this verse it was said (Srimad Bhagavatam 12.10.6): "Surely this saintly brahmana does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead."* In this way it is shown that the samadhi described here is different from the samadhi of the impersonalists, which is called asamprajnata-samadhi. This verse was spoken by Srila Suta Gosvami.

English witness · section(s) 279

Anuccheda 279

1 When one thinks only of the Lord's pastimes and other features and does not think of anything else, that is samadhi. The following description is given in 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 The meaning of this verse is clear. This verse describes the devotees in the dasya, sakhya, vatsalya, and madhurya rasas. The devotees in santa-rasa generally do not meditate on the Lord's pastimes. This is described in the following words of Srimad Bhagavatam (12.12.690): 3 "Let me offer my respectful obeisances unto my spiritual master, the son of Vyasadeva, Sukadeva Gosvami. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realisation and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Sri Krsna. He therefore mercifully spoke the supreme Purana, known as Srimad Bhagavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Krsna."*** 4 The verse quoted in the beginning of this anuccheda was spoken by Sri Narada to Sri Vyasa.

English witness · section(s) 280

Anuccheda 280

1 If one is able and eager to do it, one may, without abandoning chanting and remembering the Lord's holy name, become active in serving the Lord's lotus feet. In order to attain the perfection of service and meditation, some devotees are engaged in this way. 2 In the Visnu-rahasya the Supreme Personality of Godhead declares: "O Narada, the meditating yogis do not please me as much as they who both meditate on me and serve Me with devotion." 3 The word "yogah" here means "samadhi". The word "pada-seva" means "service with devotion". That service is performed respectfully and in the proper time, place and situation. It is described in the following words (Srimad Bhagavatam 4.21.31): 4 "By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Krsna consciousness gradually increases."* 5 The word "tapasvinam" means "of they who are suffering in the world of repeated birth and death", and "malam" means "the many kinds of material desires". The Lord's feet are glorified in the example beginning with the word "yatha". This verse was spoken by King Prthu to Lord Visnu.

English witness · section(s) 281

Anuccheda 281

1 Service to the Lord's feet is also described in these words (Srimad Bhagavatam 10.51.55): "O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?"*** 2 Here the word "akincana" means "without any material desires, even up to the desire for liberation." The reason the devotee has no material desires is given in these words: "O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?"***

English witness · section(s) 282–283

Anuccheda 282

1 The next verse (Srimad Bhagavatam 10.51.56) explains: "Therefore, O Lord, having put aside all objects of material desire, which are bound to the modes of passion, ignorance and goodness, I am approaching You, the Supreme Personality of Godhead, for shelter. You are not covered by mundane designations. Rather, You are the Supreme Absolute Truth, full in pure knowledge and transcendental to the material modes."*** 2 These verses are addressed to the Supreme Personality of Godhead, who is eternal and perfect in knowledge and bliss, and whose feet are the proper object of devotional service. This verse was spoken by King Mucukunda to the Supreme Personality of Godhead.

Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Ten

Table of Contents Visiting Holy Places, Worshipping Tulasi, and Worshipping the Deity, Anuccheda 283 Page 2 Vaisnava-mantras, Anuccheda 284 Page 5 Ordinary Duties, Goddess Durga, the Spiritual World, the Demigods, the Lord, and the Devotees, Anuccheda 285 Page 8 The Abode of the Lord, Meditation on the Lord, the Deity Forms of the Lord, and the character of the Devotees, Anuccheda 286 Page 10 The Glories of the Lord, Anucchedas 287-288 Page 15 Deity-worship, Anucchedas 290-291 Page 16 The Best Brahmana, Anuccheda 292 Page 17 Worship of the Lord, Anuccheda 295 Page 18 Offering Food to the Lord, Anuccheda 296 Page 20

Anuccheda 283

1 Included within serving the Lord's feet are seeing, touching, circumambulating, and bowing down before the Deity, as well as visiting the temple of the Lord, and the pilgrimages places sacred to the Lord, such as Mathura, Dvaraka, Jagannatha Puri, and the Ganges. As long as one lives one should surrender to the Lord and live near the Lord's temple. They who live by the Ganges and at other sacred places are all great devotees of the Lord. Service to the Lord finds its final expression in service to the great devotees of the Lord. Therefore the Ganges and other sacred places inspire feelings of devotion in the living entities. 2 Service to the devotees of the Lord is described in these words (Srimad Bhagavatam 1.2.16): "O twice born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva."* 3 The word "punya-tirtha" here also means the Ganges and other holy places. The Ganges is described in these words of the Third Canto (Srimad Bhagavatam 3.28.22): "The blessed Lord Siva becomes all the more blessed by bearing on his head the holy waters that washed the Lord's lotus feet."* 4 The commentator explains that Lord Siva is called by the name Siva because he has attained the highest happiness. Happiness like that is attainable only by devotional service. No happiness is greater than the happiness of devotional service. 5 The Brahma Purana glorifies Jagannatha Puri in these words: "The transcendental significance of Purusottama-ksetra, which is the eighty-square mile field of Jagannatha, cannot be properly described. Even the demigods from higher planetary systems see the inhabitants of this Jagannatha Puri as having exactly the same bodily features possessed by one in Vaikuntha. That is, the demigods see the inhabitants of Jagannatha Puri as being four-handed."* 6 In the Skanda Purana it is said: "For a person who has lived in Dvaraka for six months, for one month, or even for one fortnight there is awaiting elevation to the Vaikunthalokas and all the profits of sarupya-mukti (the privilege of having the same four-handed bodily features as Narayana)."* 7 In the Padma Purana, Patala-khanda, it is said: "How wonderful it is that simply by residing in Mathura even for one day, one can achieve a transcendental loving attitude toward the Supreme Personality of Godhead! This land of Mathura must be more glorious than Vaikuntha-dhama, the kingdom of God!"* 8 In the Adi-Varaha Purana the Supreme Personality of Godhead declares: "My birthplace is very dear to me." 9 A place where Lord Krsna is worshipped is the best of all holy places. Because Lord Krsna is the original Supreme Personality of Godhead, any place sacred to Lord Krsna gives the supreme goal of life to all who come there. 10 In the Adi-Varaha Purana the Supreme Personality of Godhead declares: "Any person who becomes attracted to places other than Mathura will certainly be captivated by the illusory energy."* 11 Because Tulasi-devi is very dear to the Supreme Personality of Godhead, service to her is included in the general category of service to the Supreme Lord. 12 In the Agastya-samhita and the Garuda-samhita it is said: "As Sita-devi is dear to Lord Rama, the master of the three worlds, so is Tulasi-devi, who purifies everyone." 13 In the Skanda Purana it is said: "Especially in the age of Kali the Supreme Personality of Godhead, who is the master of the demigods and universes, is attracted to the Tulasi forest. He is not attracted to any other place. 14 "They who properly plant a Tulasi tree or gaze upon a Tulasi forest, go to the supreme abode of the Lord." 15 In the Skanda Purana, in the prayers to Tulasi-devi, it is said: "The Supreme Personality of Godhead, who destroys the demons' pride, is pleased even just to hear the name Tulasi. In this way service to the Supreme Personality of Godhead is described. That service also includes service to the Ganges and all else sacred to the Lord. 16 Now will be considered worship of the Lord (arcana), which begins with the invitation (avahana) to the Lord to appear. If one has faith in the path of worship, one should take shelter of a bona fide spiritual master and ask questions of him. This is described in these words of Srimad Bhagavatam (11.3.48): "Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive."*** 17 Although in the opinion of Srimad-Bhagavatam the path of worshipping the Deity, as it is described in the Pancaratras and other scriptures, is not compulsory, and without engaging in Deity worship one may attain the final goal of life by engaging in even only one of the nine processes of devotional service, processes that begin with surrender, nevertheless, in the opinion of they who follow the path of Narada Muni and other great sages, by accepting initiation from a bona fide spiritual master one attains a relationship with the Supreme Personality of Godhead, a relationship established through the feet of one's spiritual master, and when one is thus initiated, the process of Deity worship is compulsory. 18 Therefore in the Agama-sastra it is said: "Diksa is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures know this process as diksa.* 19 "It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything: body, mind and intelligence, one must take a Vaisnava initiation from him."* 20 The words "divyam jnanam" (transcendental knowledge) here refers to the descriptions of the Lord's transcendental form in sacred mantras. Chanting those mantras establishes a relationship with the Supreme Lord. This is explained in the Padma Purana, Uttara-khanda's description of the eight-syllable mantra. Thus for wealthy householders the path of Deity worship is most important. 21 The sages tell Maharaja Vasudeva (Srimad Bhagavatam 10.84.37): "This is the most auspicious path of progress for a religious householder of the twice-born orders: to faithfully worship the Personality of Godhead with his uncontaminated possessions which have been acquired by just means."*** 22 A wealthy householder who acts like a penniless person and seeks to serve the Lord only by meditating on Him or performing similar services and not by spending money for the cause of the Lord is a hypocrite and a miser. Such a person is either materialistic or lazy. He is at fault because he does not have faith in the Lord. 23 Such a person is at risk of falling down, as is explained in these words (Srimad Bhagavatam 1.3.38): "Only those who render unreserved, uninterrupted, favourable service unto the lotus feet of Lord Krsna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence."* 24 General speaking, for householders the path of Deity worship (arcana) is better than the path of direct service (paricarya). This is because of the many rules to be followed in the path of Deity worship. Householders should offer yajnas to the Supreme Personality of Godhead and not to the demigods. By worshipping the Supreme Personality of Godhead all the demigods are automatically pleased in the same way that the branches, leaves, and other parts of a tree are nourished when water is given to the tree's root. Failure to worship the Lord in this way is a great fault for a householder. 25 In the Skanda Purana, Sri Prahlada explains: "O King, do not eat in the home of one who does not worship the Deity of Lord Krsna. The food there is not fit to be eaten." 26 Any initiated devotee who fails in this duty falls into hell. This is described in the scriptures. For example, in the Visnu-dharmottara Purana it is said: "One should worship Lord Hari once, twice, or three times each day. One who eats without first offering the food to the Lord goes to hell." 27 If one is not able or qualified to engage in Deity worship, then the Agni Purana gives this prescription: "One who with faith and devotion gazes at Lord Hari after or while the Lord is worshipped, pleases the Lord. That devotee attains the benefits of practicing yoga." 28 The word "yoga" here means "the yoga or devotional service as is described in the Pancaratras and other Vaisnava scriptures". In some circumstances it is appropriate to perform Deity worship in meditation. This is described in the following statement of the Padma Purana, Uttara-khanda: "O beloved, everyone should meditate on worshipping the Deity of the Lord." 29 In the path of Deity worship one must first be initiated. Then there are many rules that must be followed. These rules are described in the scriptures. 30-31 Initiation is described in these words of the Agama-sastra: "Even though born in a brahmana family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brahmana family, one becomes a brahmana after initiation and the sacred thread ceremony. Unless one is initiated as a brahmana, he cannot worship the holy name properly."* 32 The rules of scripture are described in these words of the Visnu-rahasya: "By following the rules of worship and respectfully worshipping the Deity of Lord Hari, one attains a result a hundred times better than the result of worshipping in ignorance of the rules." 33 Here the word "bhaktya" means "with great respect". One who worships in this way attains a result a hundred times greater. One who does not worship in this way does not attain such a result. That is the meaning here. The rules of worship are understood according to the teachings of the Vaisnava-sampradaya. 34 In the Visnu-rahasya it is said: "One should accept words of teaching offered by persons who always worship Lord Visnu with their body, mind, words and deeds. Such persons are like Lord Visnu Himself." 35 In the Kurma Purana, it is said: "One should ask questions of saintly Vaisnava brahmanas learned in the Vaisnava scriptures, acting properly, and firm in their vows. One should carefully follow what they teach." 36 In the Vaisnava Tantra it is said: "One should not follow the teachings of a person who is not always devoted to his spiritual master, to the chanting of japa and to the Supreme Personality of Godhead, Lord Visnu." 37 This is described in the following words of Srimad-Bhagavatam (9.4.21): "In performing his prescribed duties as king, Maharaja Ambarisa always offered the results of his royal activities to the Supreme Personality of Godhead, Krsna, who is the enjoyer of everything and is beyond the perception of material senses. He certainly took advice from brahmanas who were faithful devotees of the Lord, and thus he ruled the planet earth without difficulty."* 38 This passage describes King Ambarisa. The Srimad Bhagavatam verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.

English witness · section(s) 284

Anuccheda 284

1 The substance of all the Vedic mantras is the chanting of the holy name of the Lord. Every mantra begins with the prefix nama Om and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every mantra chanted by great sages like Narada Muni and other rsis. Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord. To chant the holy name of the Lord one need not depend upon other paraphernalia, for one can immediately get all the desired results of connecting or linking with the Supreme Personality of Godhead. It may therefore be questioned why there is a necessity for further spiritual activities in devotional service for one who engages in the chanting of the holy name of the Lord.* 2 The answer is that although it is correct that one who fully engages in chanting the holy name need not depend upon the process of initiation, generally a devotee is addicted to many abominable material habits due to material contamination from his previous life. In order to get quick relief from all these contaminations, it is required that one engage in the worship of the Lord in the temple. The worship of the Deity in the temple is essential to reduce one's restlessness due to the contaminations of conditional life. Thus Narada in his pancaratriki vidhi, and other great sages have sometimes stressed that since every conditioned soul has a bodily concept of life aimed at sense enjoyment the rules and regulations for worshipping the Deity in the temple are essential.* 3 In the Ramarcana-candrika it is said of Lord Ramacandra: "Among Vaisnava-mantras, the Rama-mantra is the best. The Rama-mantra is millions and millions of times more effective than Ganesa-mantras or mantras for the other demigods. 4 "O king of brahmanas, even if one is not initiated and has not performed either purascarya of nyasa, he can attain perfection simply by chanting the Rama-mantra." 5 Vaisnava mantras do not need to be purified by the processes beginning with sadhya. This is described in the following statement of the Mantradeva-prakasika: "In chanting Saura-mantras, Nrsimha-mantras, and other Vaisnava-mantras there is no need to perform the purifying rituals known as sadhya, siddha, susiddha and ari." 6 In another Tantra it is said: "Mantras glorifying Lord Nrsimha, Lord Surya Narayana and Lord Varaha, mantras with the sacred syllable Om, and mantras from the Vedas do not require to be purified by performing siddha or other rituals." 7 In the Sanatkumara-samhita it is said: "O Narada, mantras glorifying Lord Gopala are all self-manifest. That is why there is no need to purify them with sadhya, siddha, susiddha, and ari." 8 In another scripture it is said: "To all varnas and asramas, to women, and to every social class, the Gopala-mantra quickly grants whatever is desired." 9 The rules of chanting mantras are described in these words of the Brahma-yamala: "Devotional service performed without reference to the Vedas, Puranas, Pancaratras, etc., must be considered sentimentalism and it causes nothing but disturbance to society."* 10 This is explained in the Fourth Canto of Srimad Bhagavatam (4.18-35), where the earth-goddess says: "To benefit all human society, not only in this life but in the next, the great seers and sages have prescribed various methods conducive to the prosperity of the people in general.* 11 "One who follows the principles and instructions enjoined by the great sages of the past can utilise these instructions for practical purposes. Such a person can very easily enjoy life and pleasures.* 12 "A foolish person who manufactures his own ways and means through mental speculation and does not recognise the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts."* 13 In the Padma Purana, Lord Narayana tells Narada Muni: "O sage, one who is My devotee and worships My Deity form according to the rules and regulations never meets, even in dream, any troubles or obstacles. He becomes completely fearless." 14 Deity worship is of two kinds: 1. kevala (transcendental) and 2. karma-misra (mixed with fruitive activities). The first kind, which is performed by faithful devotees who have renounced all material desires, is described by Sri Avirhotra in these words (Srimad Bhagavatam 11.3.47): "One who desires to quickly cut the knot of false ego, which binds the spirit soul, should worship the Supreme Lord, Kesava, by the regulations found in Vedic literatures such as the tantras."*** 15 Sri Narada Muni also gives this explanation (Srimad Bhagavatam 4.29.46): "When a person is fully engaged in devotional service, he is favoured by the Lord, who bestows His causeless mercy. At such time the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas."* 16 In the Sri Agastya-samhita it is said: "As the duties and prohibitions of the karma-kanda portion of the Vedas cannot approach a liberated soul, so they also cannot touch a devotee of Lord Rama." 17 They who are very attached to material activities, whose faith in material nature and who do not understand the truth of devotional service are ordered, "Do not neglect the rules and regulations of the karma-kanda portion of the Vedas". This is so for those householders who are attached to the things of this world. 18-19 The rules of Deity worship are described by Lord Krsna in these words of Srimad Bhagavatam (11.27.6-11): "My dear Uddhava, there is no end to the innumerable Vedic prescriptions for executing Deity worship, so I shall explain this topic to you briefly, one step at a time.*** "One should carefully worship Me by selecting one of the three methods by which I receive sacrifices: Vedic, Tantric, or mixed.*** "Now please listen faithfully as I explain exactly how a person who has achieved twice-born status through the relevant Vedic prescriptions should worship Me with devotion.*** "A twice-born person should worship Me, his worshipable Lord, without duplicity, offering appropriate paraphernalia in loving devotion to My Deity form, or to a form of Me appearing upon the ground, in fire, in the sun, in water, or within the worshipper's own heart.*** "One should first purify his body by cleansing his teeth and bathing. Then one should perform a second cleansing by smearing the body with earth and chanting both Vedic and Tantric mantras.*** "Fixing the mind on Me, one should worship Me by his various prescribed duties, such as chanting the Gayatri mantra at the three junctures of the day. Such performances are enjoined by the Vedas and purify the worshipper of reactions to fruitive activities."*** The description also continues in the verses that follow in Srimad Bhagavatam's Eleventh Canto. 20 The meaning of these verses is clear. These verses were spoken by the Supreme Personality of Godhead.

English witness · section(s) 285

Anuccheda 285

1 In the Sri Narada-pancaratra, in the beginning of His description of faith, Lord Narayana explains: "O Narada, even a liberated soul who because of an emergency or a calamity does not perform his ordinary duties, is greatly at fault. 2 "Therefore every wise man should carefully perform even the most ordinary duties until the time his material body perishes." 3 Deity worship mixed with ordinary duties (karma) is of two kinds. In Sri Narada-pancaratra it is said that all kinds of worship should be done with reference to the Supreme Personality of Godhead, the Supersoul present in everyone's heart. 4 In the Visnu-yamala it is said: "With water that has washed the feet of Lord Visnu one may offer tarpana to the pitas. One may honour the demigods by offering them food first offered to Lord Visnu." 5 Ganesa, Durga, Visvaksena, and other demigods worship and serve the Supreme Personality of Godhead in His abode of Vaikuntha. The Ganesa, Durga and other demigods mentioned here are different from the Ganesa, Durga and other demigods present in the material world. This is so because the spiritual world of Vaikuntha is different from the material world. This is explained in the following words of Srimad Bhagavatam (2.9.10): "In the personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy. It cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees."* 6 In this way the demigods of Vaikuntha are all internal potencies of the Sri Supreme Personality of Godhead. In the eighteen-syllable mantra glorifying Lord Krsna, the name "Durga" refers to the goddess who establishes the various activities of devotional service to the Supreme Personality of Godhead. This is seen in the Vedas, Tantras, and other scriptures. 7 In the Narada-pancaratra, in a conversation of Sruti and Vidya, it is said: "Because She is willing to suffer all troubles in order to worship and serve her beloved Lord and give Him nectar happiness that never stops, the goddess who is the potency of devotional service is called "Durga" by the saintly Vaisnavas." 8 This Goddess Durga is not different from the Supreme Personality of Godhead. This is confirmed by the following words of Sri Gautamiya-kalpa: "Goddess Durga is identical with Lord Krsna. Lord Krsna is identical with Goddess Durga." 9 This is also confirmed by the words: "O Goddess Durga, You are the presiding Deity of the eighteen syllable mantra." 10 Some say that s the Supreme Lord's universal form (virat-purusa) is not different from His form in the spiritual world (maha-purusa), so the Durga in the material world is not different from the Durga in the spiritual world. The truth is that the Durga in the material world is a partial expansion of Goddess Maya. The Durga in the material world is engaged in the service of protecting the eighteen-syllable mantra. She is a maidservant of the Durga in the spiritual world, who is an internal potency of the Lord. She is not the deity that controls service to the Lord. 11 In a passage of the Padma Purana, Uttara-khanda, a passage where the spiritual world of Vaikuntha, which is beyond the touch of the illusory potency maya, is described, it is said: "The fourth rampart surrounding Vaikuntha is guarded by Satya, Acyuta, Ananta, Visvaksena, Ganesa, Sankhanidhi and Padmanidhi. 12 "The sages say that in the seventh rampart the east is guarded by Indra, the southeast by Agni, the south by Yama, the southwest by Nairrta, the west by Varuna, the northwest by Vayu, the north by Soma and the northeast by Siva. 13 "In the spiritual world are many Sadhyas, Maruts, and Visvadevas. These eternally liberated souls are different from the demigods that reside in the upper planets of the material world. 14 "The demigods that reside in the upper planets of the material world are not eternal. They aspire to attain the eternal spiritual world. That is the conclusion of the Vedas." 15 Also, the Supreme Personality of Godhead manifests many different forms in the spiritual world. In the beginning of its description of the different Deities in the eighteen-syllable mantra, it is said in the Trailokya-sammohana Tantra: 16 "The Supreme Personality of Godhead has different forms with different names, such as Deva-deva (the master of the demigods), Gopa-vesa-dhara (He who is a cowherd boy) and Hari (He who removes all that is inauspicious)." 17 The pure devotees do not misunderstand the names of the Supreme Personality of Godhead to be names of ordinary demigods. Still, because they are servants of the Lord in the spiritual world of Vaikuntha, the Visvaksena and other demigods of the spiritual world should be given all honour. 18 That the devotees of the Lord should be given all honour is explained in these words of Srimad-Bhagavatam (10.84.13): "A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth as worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge, is to be considered as an ass or a cow."* 19 The offense of not honouring the Lord's devotees is described in these 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." 20 The worship of the Lord's devotees is also described in these words of Srimad-Bhagavatam (11.27.29): "With offerings such as proksana one should worship Durga, Vinayaka, Vyasa, Visvaksena, the spiritual masters and the various demigods. All these personalities should be in their proper places facing the Deity of the Lord."*** 21 In the Padma Purana, Uttara-khanda it is said: "One should not worship demigods not mentioned in the Vedas. One should not think the demigods are independent of the Supreme Personality of Godhead. 22 "One should worship the Supreme Personality of Godhead, Lord Narayana, who is worshipped by all the worlds, and one should also worship the demigods that are His associates. 23 "To these demigods one should offer the remnants of what was enjoyed by Lord Hari. A Vaisnava should perform a yajna when he offers Lord Hari's remnants to them." 24 Srimad Bhagavatam 11.27.29 (quoted in text 20) was spoken by the Supreme Personality of Godhead.

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1 Thinking the worship of them to be part of the worship of the Lord's associates, one should not worship ghosts and other like beings. This is so because they are not associates of the Supreme Personality of Godhead. The worship of them is forbidden. 2 In the Padma Purana it is said: "Worship of yaksas, pisacas, as well as ghosts and demons who drink liquor and eat flesh, and even worship of the demigods who reside in the higher material planets, is considered sinful like drinking liquor. 3 Even the so-called compulsory worship of the material demigods is forbidden when that worship involves liquor or other abominable things. In the same way, it is also forbidden to worship Lord Balarama with offerings of varuni liquor. 4 Now will be considered, in relation to the worship of the Supreme Lord's abode, the existence of impurity, the three material modes, and other inauspicious things. The Padma Purana, Uttara-khanda and the Brahma-samhita both affirm that these inauspicious things cannot touch the transcendental abode of the Supreme Lord. Some people, claiming that the Narada-pancaratra gives a different view, quote the passage beginning with the words "The four inauspicious things, beginning with impiety, are engaged in creating evil." However, the real meaning of this passage is that impiety and other inauspicious things are potencies of the all-pervading Supersoul. 5 In the worship of the Lord's abode, the shoes of the spiritual master are to the left of the Supreme Lord. On the local level, the Supreme Personality of Godhead incarnates through His representative, the spiritual master. In this way the spiritual master is a form of the Lord. When the Lord appears directly, in His original form as the master of all, His empowered incarnation of the spiritual master is at His left side. 6 In the worship of Lord Ramacandra and other forms of the Lord, Mainda, Dvivida and others are the pure devotees who associate with the Lord in His eternal transcendental abode. When Akrura was becoming purified of all sins, he could see Prahlada and other personal associates of the Lord (Srimad Bhagavatam 10.39.54). When King Prthu milked the earth, Prahlada became the calf. At those two times Prahlada did not take birth. However, during the Caksusa-manvantara he did take birth as Hiranyakasipu's son. 7 Many other personal associates of Lord Rama and the other eternally manifested forms of the Lord also appear in the material world to assist the Lord when He incarnates there. Mainda, Dvivida, and the other eternal associates of the Lord are individual spirit souls, although they are given special powers (sakty-avesa) by the Lord. However, there are also troubles presented by Bali, who was Sugriva's enemy, and many other demons also, and at a later time there are also troubles presented by Narakasura, who was the enemy of the Supreme Personality of Godhead, and many other demons also. Thus a great variety of persons associate with the Lord when He appears in the material world. 8 When Lord Krsna manifests His pastimes in Gokula, Sri Rukmini and His other associates in Dvaraka are also present. They are not openly present but they are present as Vimala and other potencies of the Lord. Because they are not openly present they are not mentioned in meditations on the Lord's Gokula's pastimes. 9 Rukmini and the other associates of the Lord at Dvaraka are also present in Gokula. There they bear other names, such as the name Radha. The conch-disc, and club the Lord carries in Dvaraka are present in Gokula as the conch, disc, and club that are auspicious markings on the Lord's feet. As the Ganges and Yamuna are both present in Dvaraka, so they are both present in Gokula, the Ganges being the famous Manasa-ganga on Govardhana Hill. Visvaksena and other associates of the Lord at Dvaraka are present in Gokula as Bhadrasena and others. When Lord Krsna's abode of Gokula is worshipped, then the ocean of milk at Svetadvipa is also worshipped automatically. Because in Gokula a great flood of milk flows from many millions of cows, Gokula is also known by the name Svetadvipa. 10 This is explained in Sri Brahma-samhita (5.56) where at the end of a description of Gokula it is said: "In Vrndavana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there. In other words, there is no past, present or future. Not a single particles of time is wasted. Within this material universe the devotees worship that transcendental abode as Goloka Vrndavana."* 11 This is also confirmed in other scriptures. In the transcendental abode of the Lord the sun, moon, and fire are not material. This is so because in that abode there is no excessive heat or cold. Because everything is all-auspicious and all-pleasing, nothing in that abode is material. 12 This is confirmed by the following words of Sri Nrsimha-tapani Upanisad (1.5.10): "In the transcendental abode of Sri Krsna, the master of all mantras, there are no sufferings. There the sun does not shine, the wind does not blow, the moon does not shine, the stars do not shine, fire does not burn, death cannot enter, and there are no defects." 13 Thus it is explained that the personal associates of the Lord engage in pure devotional service, free from any touch of fruitive action. 14 Now, as far as I can understand it, I will discuss the purity and other virtues of the pure devotees. The purity of the pure devotees is that, desiring to serve the Lord in a specific way, they meditate on the form of a specific personal associate of the Lord. In this way they act to attain the goal of directly serving the Lord in a particular way. 15 Whenever they meditate on the specific form of the Lord they desire to attain, they also meditate on becoming His personal associate. They do this because pure devotees hate the impersonalists' ahangrahopasana meditation, where one imagines to have become identical with the Lord. 16 When it is said that the Supreme Personality of Godhead and the individual spirit souls are one it is meant only in a very general sense. They are one only in the sense that the individual spirit souls are the spiritual potency of the Lord and in the sense that both the Lord and His personal associates have spiritual forms. One should offer nyasas and other things to the feet of the Lord's form as Kesava or His other forms. One should meditate on the various forms of the Lord, chant the appropriate various mantras, and touch the limbs of the Lord. One should not meditate on the various material demigods. That is not appropriate for the devotees. 17 Now will be described the primary kind of meditation, where the yogi-devotee meditates on the Supreme Personality of Godhead residing in His transcendental abode in the lotus flower of the devotee's heart. This meditation is described in the scriptures in the passage beginning with the words "One should meditate on Lord Krsna residing in beautiful Vrndavana." 18 Now will be considered worshipping the Lord in meditation. One should meditate on the Kama-gayatri mantra in a circle of light and there one should meditate on Goloka Vrndavana. In Brahma-samhita (5.37) it is said: "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka."* This is certainly so, for the word "eva" (certainly) is used here. 19 Lord Krsna, the master of Vrndavana, does not personally stay on the sun planet. There He stays in a form of light. In one's heart one should meditate on the worship of Lord Krsna, the same kind of worship that is performed externally. In this way one should also worship the Lord's flute and other paraphernalia. In this way one should enter the spiritual effulgence that emanates from Lord Krsna's transcendental bodily limbs. When one has thus entered, one may meditate on Lord Krsna's face and the other parts of His transcendental body. 20 In this way one gazes on the Lord's flute and other ornaments. One does this to gaze on Lord Krsna, and one also gazes on the Lord's dear associates and paraphernalia. One does not meditate on one's own body. This is so because of the previously explained reason. 21 When one worships the Lord in meditation one should meditate on the Lord's pastimes and associates as they actually were when they appeared in this world. With the power of one's creative imagination one should not invent ideas of how they are. One should meditate on them as they are in truth. As they appeared in the material world during the time of the Lord's advent there, so they also appear in the spiritual world eternally, where their numbers are without limit. 22 In the spiritual world the demons are not alive. They are merely toys, like puppets. 23 In Srimad Bhagavata (10.14.61) it is said: "In this way the boys spent their childhood in the land of Vrndavana playing hide-and-go-seek, building play bridges, jumping about like monkeys and engaging in many other such games."*** Note: In these pastimes the boy Krsna imitates in play the pastimes of Lord Ramacandra. 24 In these words it is seen that the Supreme Personality of Godhead sometimes plays by imitating His own pastimes in His various incarnations. This is carefully shown, with proper logical arguments in Sri Bhagavat-sandarbha and other books. 25 Now the glories of worshipping the Lord in one's meditation will be described. In the Narada-pancaratra, Lord Narayana explains: "By worshipping the Supreme Personality of Godhead in one's meditation, one becomes free from old-age, disease and fear." 26 In the Narada-pancaratra, Lord Narayana again explains: "O sage, I am pleased with any person who with great devotion worships Me in meditation." 27 Worship performed in meditation is independent of other kinds of worship. The Deity of the Lord conceived in meditation is one of the eight kinds of Deities. This Deity is described in these words of Srimad-Bhagavatam (11.3.50); "Gathering whatever ingredients are available, one should worship the Deity, either in His external form, or conceived in meditation within the devotee's heart." This is so because Sri Avirhotra has used the word "va" (or) in this verse. 28 Now the different kinds of Deities will be considered. Because He has many different forms, the Lord manifests as many different kinds of Deities, such as His form as Salagrama-sila. In the scriptures it is said: "Wherever is a Salagrama-sila stone, there Lord Hari is personally present." 29 The chosen Deity of the Supreme Personality of Godhead brings all perfection to the worshipper. This occurs spontaneously, without effort. Worshipping the chosen Deity of the Lord is described in these words of Srimad Bhagavatam (11.3.48) it is said: "The devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive."*** 30 For each of the Lord's forms, beginning with His original form of Lord Krsna, there is a transcendental abode, beginning with the abode of Mathura-mandala. This is described in the following words of Srimad Bhagavatam (10.1.28): "The city and district of Mathura are very intimately connected with Krsna, for Lord Krsna lives there eternally."* 31 For each of these abodes, beginning with Mathura and Vrndavana, there are mantras and ways of meditation. This is described in Sri Gopala-tapani Upanisad and other scriptures. Thus one should meditate on the Supreme Personality of Godhead as He appears in Mathura and His other transcendental abodes. Also one should meditate on the Supreme Personality of Godhead as being identical with His Deity form. 32 That the Supreme Personality of Godhead is identical with His Deity form is described in the following statement of scripture: "He commits an offense who thinks the Deity of the Supreme Lord is merely a statue made of stone." 33 About His Deity form, the Supreme Personality of Godhead declares (Srimad-Bhagavatam 11.27.13): "The Deity form of the Lord, who is the shelter of all living entities can be established in two ways: temporarily or permanently. But a permanent Deity, having been called, can never be sent away, My dear Uddhava."*** 34 Here the word "pratistha" means "the Deity of the Lord", "jiva" means "of Me, the Supreme Personality of Godhead who gives life to all living beings", and "mandiram" means "the abode of Me, the Supreme Personality of Godhead, an abode that is the home of My various primary and secondary bodily features, or in other words My transcendental body". Or the word "mandiram" may also mean "the Deity form that is My home because it has been installed by the proper ritual". These are the meanings. In the Hayasirsa-pancaratra, in the description of installing the Deity, is given the following mantra for inviting the Lord to appear as the Deity: "O Lord Visnu, please come here." Another mantra for this purpose is given in these words: 35 "O Lord, please place Your all-knowing form, a form that is the Supreme truth, in this Deity form. Please wake up, conscious and alive, as this Deity form." 36 The word "jiva-mandiram" may also be interpreted to mean "the Deity form, which is directly the Supreme Personality of Godhead, the shelter of all living entities". In this way the great devotees see that the Deity is directly the Supreme Personality of Godhead Himself. The Lord and the Deity are not different. 37 This is confirmed by the Supreme Personality of Godhead Himself. Speaking about His Deity form, the Lord declares (Srimad Bhagavatam 11.27.32): "My devotee should then lovingly decorate Me with clothing, a brahmana thread, various ornaments, marks of tilaka and garlands, and he should anoint My body with fragrant oils, all in the prescribed manner."*** 38 Here the words "mam" (to Me) and "sa-prema" (with love) should be noted. 39 In the Visnu-dharma Purana, Lord Visnu describes His Deity form to King Ambarisa in these words: "Please place all your thoughts in My Deity form. Leave all other shelters and take shelter of My Deity form alone. Devotedly worship My Deity. Meditate on My Deity, who is kind to the devotees. 40 "When one is walking, standing, sleeping, eating, in front, behind, above, or below, one should always think of the Deity, knowing full well that the Deity and I are the same person. 41 The method of inviting the Lord to appear as the Deity and the method of worshipping the Deity are described in these words of the Agama-sastra: "'Avahanam' is when one respectfully invites the Lord to appear as the Deity. 'Samsthaapananm' is when with devotion one causes the Lord to enter the Deity. 42 "'Sannidhapanam' is when one says to the Deity, 'I am Yours'. In this way one sees himself as a servant of the Deity. 'Sannirodhanam' is when one continues the ritual of worship until it is completed. 'Sakali-karanam' is when the Lord reveals all the limbs of His transcendental form." 43 When the scriptures declare that sudras and other low-caste persons are not allowed to worship the Deity, the scriptures refer to sudras that are not Vaisnavas. This is explained in the following words of the scriptures: "They who are devotees of the Supreme Personality of Godhead are never sudras. They are all exalted devotees. However, they who are not devoted to Lord Visnu are all sudras, regardless of the caste of their birth." 44 In the Seventh Canto of Srimad Bhagavatam (7.14.34) Sri Narada explains: "O king of the earth, it has been decided by expert, learned scholars that only the Supreme Personality of Godhead, Krsna, in whom all that is moving or non moving within this universe is resting and from whom everything is coming, is the best person to whom everything must be given."* In this way it is affirmed that the Supreme Personality of Godhead is the highest object of worship. Therefore the jnani philosophers who desire liberation should take shelter of devotional service to the Supreme Personality of Godhead. 45 In Srimad-Bhagavatam (7.15.2) it is said: "A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism (jana-nistha). In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities (karma-kanda)."* In these words it is said that the jnanis (impersonalists) are the best objects of charity. However, in another place in the scriptures the Supreme Personality of Godhead declares: 46 "Even though a person is a very learned scholar of the Sanskrit Vedic literatures, 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."* 47 In Srimad Bhagavatam (10.9.21) it is said: "The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving from self-realisation by severe austerities and penances, or to those who consider the body the same as the self."* 48 It is also said in Srimad Bhagavatam (6.14.5): "O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana or Krsna. Such devotees who are fully peaceful, are extremely rare."* 49 In these words it is confirmed that a devotee of the Supreme Personality of Godhead is the most exalted. How much more, then, must it be true that the worship of the Deity of the Supreme Personality of Godhead, a Deity worshipped by these exalted devotee, is the most exalted form of worship? Therefore it is said in the scriptures: "Even if all one's past karma has already been burned away by the fire of transcendental knowledge, if one foolishly does not follow the Deity of the Lord as He goes in procession one will become a brahma-raksasa in the next birth." 50 In Srimad Bhagavatam (7.14.34-35) the following explanation is given: "O King of the earth, it has been decided by expert, learned scholars that only the Supreme Personality of Godhead, Krsna, in whom all that is moving and unmoving within this universe is resting and from whom everything is coming, is the best person to whom everything must be given."* 51 "O King Yudhisthira, the demigods, many great sages and saints including event he four sons of Lord Brahma, and I myself were present at your Rajasuya sacrificial ceremony, but when there was a question of who should be the first person worshipped everyone decided upon Lord Krsna, the Supreme Person."* 52 Here the word "tatra" (there) means "in the Rajasuya-yajna".

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1 In Srimad Bhagavatam (10.14.36) it is said: "The entire universe, which is full of living entities, is like a tree whose root is the Supreme Personality of Godhead, Acyuta (Krsna). Therefore simply by worshipping Lord Krsna one can worship all living entities."*** 2 Thus by pleasing the Supreme Personality of Godhead one also pleases all living entities automatically. That is the meaning here.