Sections 95–106

English witness · section(s) 97

Anuccheda 97

Text 1

Then it is said (Srimad-Bhagavatam (7.1.5):

“Therefore great sages like Narada always speak upon Srimad-Bhagavatam because it gives one the facility to hear and chant about the wonderful activities of the Lord. Let me offer my respectful obeisances unto Srila Vyasadeva and then begin describing topics concerning the activities of Lord Hari.”*

Text 2

Here the words “giyate paramam punyam katham” are part of a relative clause. Here the relative and co-relative pronouns “yat” and “tat” are understood although not expressed. In this way it is explained that describing the Supreme Lord’s glories is the great happiness of the devotees.

English witness · section(s) 98

Anuccheda 98

Text 1

In the following words these questions are appropriately answered (Srimad-Bhagavatam 7.1.6):

Text 2

“The Supreme Personality of Godhead, Visnu, is always transcendental to material qualities, and therefore He is called nirguna, or without qualities. Because He is unborn He does not have a material body to be subjected to attachment and hatred. Although the Lord is always above material existence, through His spiritual potency He appeared and acted like an ordinary human being, accepting duties and obligations, apparently like a conditioned soul.”*

Text 3

Here it is said that because He is transcendental to material qualities, the Lord has no material qualities. Therefore He is unborn (ajah) and eternally perfect. That is also why He is unmanifested (avyaktah) Here the word unmanifested means “the Lord’s body, senses, and everything else are not material. they are spiritual, and therefore self-manifested”. This means that the Lord does not have material emotions like material love and hatred.

Text 4

In this way the Lord is merciful to His devotees. Full with six transcendental opulences, and manifesting blissful and pure transcendental form and pastimes, the Lord enters the material world. In this way the Lord sometimes is “born”, and then is openly visible to the senses of the conditioned souls in the material world. In this way the Lord acts like ordinary human being, accepting duties and obligations, apparently like a conditioned soul (badhya-badhakatam gatah).

Text 5

In this way the Supreme Personality of Godhead helps the demigods and fights with the demons. Although neither the demigods nor the demons are worthy to walk on the pathway of the Supreme Lord’s eyes, the Lord, manifesting only part of His original transcendental glory, pretends to be an ordinary resident of the material world.

Text 6

When the Lord manifests more of His transcendental power, He gives the demons a very stunning defeat in His pastimes of fighting with them. When the Lord manifests less of His transcendental power, He gives the demons less of a defeat. The word maya is defined in these words of the Visva-prakaca Dictionary:

“ ‘Maya’ means either ‘mercy’ or ‘trickery’.”

Text 7

These words may also be interpreted in a different way. Because the Lord’s activities must always show His mercy to His devotees, and because His activities in this world are sometimes manifested and then again unmanifested, and because the Lord is always equal to all, as the Vedanta-sutra (1.1.10) declares in the words “The Supreme Lord is always equal to all”, therefore the idea that the Supreme Lord is partial to some living entities and the enemy of other living entities is an illusion created by the illusory potency maya.

Text 8

Therefore the Supreme Personality of Godhead manifests His independent pastimes to please His devotees. If this were not so, then He would be partial. That is the meaning. In this way the Lord appears like an ordinary person and accepts the obligations of an ordinary person. In this way, with the aid of His internal potency, He manifests transcendental pastimes that in the end bring auspiciousness to everyone. In this way He is the friend of everyone. It cannot be said that He is not the friend of everyone. That is the meaning.

English witness · section(s) 99

Anuccheda 99

Text 1

Here someone may ask: “It is said that the Supreme Personality of Godhead is situated in the mode of pure goodness. Is this goodness not material, one of the material modes of nature? When and where does the Lord manifest His great transcendental power? Why does the Lord sometimes kill the demons and sometimes not kill them?” Fearing that someone may ask these questions, Srila Sukadeva Gosvami gives an answer in two verses (Srimad-Bhagavatam 7.1.7-8). In the first of these verses (Srimad-Bhagavatam 1.7.7) he says:

Text 2

“My dear King Pariksit, the material qualities - sattva-guna, rajo-guna, and tamo-guna - all belong to the material world and do not even touch the Supreme Personality of Godhead. These three gunas cannot act by increasing or decreasing simultaneously.”*

Text 3

This verse means “the material modes are never present in the Supreme Personality of Godhead”.

Text 4

This is confirmed by the following words of Sri Visnu Purana (1.9.43):

“The Supreme Personality of Godhead, Visnu, is beyond the three qualities goodness, passion, and ignorance.”*

Text 5

This is also confirmed by these words of Sri Visnu Purana (1.12.69):

“O Lord, You are the support of everything. the three attributes hladini, sandhini, and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery, and mixtures of the two, do not exist in You, for You have no material qualities.”*

Text 6

Because the modes of material nature neither increase nor decrease in relation to the Supreme Personality of Godhead, they never bring material transformations upon Him. They never under any circumstances increase their influence over Him, and, in the same way, they never in any circumstances decrease their influence over Him. They have no power over Him. In this way it is seen that the Supreme Personality of Godhead’s protecting the demigods and fighting with the demons is perfectly appropriate, right

English witness · section(s) 100

Anuccheda 100

Text 1

Here someone may say: “At different times one of the modes of nature, either goodness, passion, or ignorance, become prominent. The pastimes of the Lord are then under the control of whatever material mode is then prominent.” This false idea is refuted by the following words of Srimad-Bhagavatam (1.7.8):

Text 2

“When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish. The Supreme Personality of Godhead is present in everyone’s heart, fostering the reactions of sattva-guna, rajo-guna, and tamo-guna.”*

Text 3

Here the words “sattvasya jaya-kale devarsin abhajat” mean “When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord.”

Text 4

Here the words “rajaso jaya-kale” and tamaso jaya- kale” mean “Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish.” However, when the Supreme Personality of Godhead personally descends to the material world and pretends to be an ordinary human being, He easily defeats the Yaksas, Raksasas, and demigods, and He also increases the devotees’ mellows of love for Him. This is explained in the words “badhya-badhakatam”.

Text 5

That the Supreme Lord makes the modes of nature enter the different classes of living beings is also confirmed by these words of Srimad-Bhagavatam (8.7.11) dessribing the Lord’s appearance at the time of churning the milk-ocean:

“Thereafter, Lord Visnu entered the demons as the quality of passion, the demigods as the quality of goodness, and Vasuki as the quality of ignorance to encourage them and increase their various types of strength and energy.”*.

Text 6

In this way it is said that the Supreme Personality of Godhead caused the different modes to enter the different kinds of living beings. Here someone may protest: “If when they are thus manifest the modes of nature bring the living beings under their control, then the living beings have no independence. In this way the Lord is unfair and unjust, for without any good reason He makes the different modes enter the different kinds of living beings. In this way He is partial to some living beings and the enemy of others.” Fearing that someone would speak this protest, the Srimad-Bhagavatam speaks the word “tat- kalanugunah” (appropriate to that particular time).

Text 7

The word “tat-kalanugunah” means “the time is dependent on the modes beginning with goodness”. Here the compound word “tat-kalanugunah” is like the compound word “bhagavat-charanah” (dependent on the Supreme Personality of Godhead). In truth the individual spirit soul retains his minute independence. The material potency maya responds to the soul’s desires. The individual soul desires in certain ways and performs material actions to fulfill his desires. These materialistic actions set the modes of material nature (beginning with goodness) into motion, and the modes then set time into motion. In this way material time is dependent on the three modes of material nature.

Text 8

That time is material in nature is confirmed by these words of Srimad-Bhagavatam (10.63.26):

“In the material body there are actions and reactions of the three modes of material nature. The time factor is the most important element and is above all others, because the material manifestation is effected by time agitation. Thus natural phenomena come into existence, and as soon as there is the appearance of phenomena, fruitive activities ar visible. As the result of these fruitive activities, a living entity takes his form. He acquires a particular type of nature which is packed up in a subtle body and gross body formed by the life air, the ego, the ten sense organs, the mind, and the five gross elements. These then create the type of body which later becomes the root or cause of various other bodies, which are acquired one after another by the transmigration of the soul. All these phenomenal manifestations are the combined actions of Your material energy. Unaffected by the action and reaction of different elements, You are the cause of this external energy, and because You are transcendental to such compulsions of material energy, You are the supreme tranquillity. You are the last word in freedom from material contamination. I am therefore taking shelter at Your lotus fee6t, giving up all other shelter.”*

Text 9

Or, in another interpretation, the word “tat- kalanugunah” may mean “the Supreme Personality of Godhead, who mercifully makes time favorable to His devotees”.

Text 10

The material nature of time is also described in these words of Srimad-Bhagavatam (10.3.26):

“O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours, and years. This element of time, which extends for many millions of years, is but another form of Lord Visnu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship.”*

Text 11

These two verses affirm that the Supreme Personality of Godhead is not under the control of time. This is also confirmed by Lord Kapiladeva in these words (Srimad-Bhagavatam 3.26.15-16):

“The mixing element, which is known as time, is counted as the twenty-fifth element. The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego if the deluded soul who has contacted material nature.”*

Texts 12 and 13

In the manifestation of the material world two factors are described here. The most important factor is the Supreme Personality of Godhead. The less important factor is the material potency maya. The primary purpose for the Lord’s actions is the pleasure of His devotees. The secondary purpose for the Lord’s activities is the creation of the material world of the three modes. When He acts to fulfill the primary purpose, the Lord personally appears in His original form or plenary expansion, enjoys transcendental pastimes, and manifests His internal, spiritual potency. When He acts to fulfill the secondary purpose, the Lord manifests His external, material potency, maya, which is the reflection of His internal, spiritual potency. Then the Lord enters the material world. These two purposes of the Lord are described, without distinguishing between them, in Srimad-Bhagavatam 10.3.26 (quoted in this anuccehda in text 10).

Text 14

In the word “tat-kalanugunah” (in Srimad-Bhagavatam 7.1.8, quoted in text 2 of this anuccheda), the word anuguna” means either “servant” or reflection”. Thus material time is a servant or reflection of the material modes. Material time is thus not the same as the material modes directly.

English witness · section(s) 101

Anuccheda 101

Text 1

Here someone may ask: “Why does the Supreme Lord not give equal powers to all living beings?” This question is answered in the following words of Srimad-Bhagavatam (7.1.9):

Text 2

“The all pervading Personality of Godhead exists within the heart of every living being, and an expert thinker can perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the water in a waterpot, or the sky within a pot, one can understand whether a living entity is a demon or a demigod by understanding that living entity’s devotional performances. A thoughtful man can understand how much a person is favored by the Supreme Lord by seeing his actions.”*

Text 3

Although, bringing part of His transcendental potencies, the Supreme Personality of Godhead personally enters the bodies (sagghatat) of every living being, and ordinary persons cannot perceive (na vivicyate) His presence in their bodies, nevertheless the wise (kavayah), who are filled with transcendental knowledge, can understand (antato mathitva vidanti) that the Supreme Personality of Godhead (atmanam) has entered within their hearts (atma-stham).

Text 4

Here an example is given in the words “jyotir-adir ivabhati”, which mean “as light and other things are manifested before they who can see”. Here is the meaning: As a Suryakanta jewel or other jewel has no light of its own, but only shines when the sun shines upon it, as straw or other flammable objects do not have fire of themselves, but only burst into flames when in contact with a burning object, and as the wind has no fragrance of itself, but merely carries the fragrances of the earth and other objects, so the living entities have no power unless the Supreme Personality of Godhead enters them and gives them power.”

Text 5

Here someone may ask: “Wherever He goes, the Supreme Personality of Godhead enjoys pastimes with His transcendental potencies. In this situation how does He enjoy pastimes with them?” This question is answered here in the passage beginning with the word “jyotih”.

Text 6

As forms are manifest before the eyes, as fragrance, form, sound, taste, and touch are separately manifest in the earth, and as the sound of a dundubhi drum is manifested in the ear, so the Supreme Personality of Godhead is manifested in the heart. The wise know that the Lord in the heart enjoys pastimes there with His transcendental potencies.

English witness · section(s) 102

Anuccheda 102

Text 1

Thus, to please His devotees, the Supreme Personality of Godhead enjoys pastimes of fighting and other pastimes also. ,The Lord also maintains the material world, and, with a glance at the material energy also creates and destroys the material world. Any doubts about this are dispelled in the three verses (Srimad-Bhagavatam 7.1.10-12) that begin with these words of Srimad-Bhagavatam (7.1.10):

Text 2

“When the Supreme Personality of Godhead creates the different types of bodies, offering a particular body to each living entity according to his character and fruitive actions, the Lord revives all the qualities of material nature - sattva- guna, rajo-guna, and tamo-guna. Then, as the Supersoul, He enters each body and influences the qualities of creation, maintenance, and annihilation, using sattva-guna for maintenance, rajo-guna for creation, and tamo-guna for annihilation.”*

Text 3

Here the word “yada” means “at the time when the Lord acted in that way”, “esa parah” means the Supreme Personality of Godhead”, “sva-mayaya” means with mercy to His devotees”, “atmanah purah sisrksuh” means “before the material world was manifested, the Lord desired to create residences for His aspiring devotees”, “prthak asau” means “with His internal potency He manifested the potency called jiva-maya (the individual spirit souls) as it had been before”, and rajah srjati” means “He manifested or created the mode of passion from the unmanifested (avyakta), where the three modes had been situated in equilibrium”.

Text 4

Here the word “vicitrasu” means “when the modes of nature are manifested in all their variety”, sattvam” means “when the Lord desires to enjoy pastimes, He creates the mode of goodness”, cayisyamanah” means “when the Lord desires to rest”, and “tamah” means “then He creates the mode of goodness”. These activities of creation, maintenance, and annihilation are all done for the sake of His devotees. That is the meaning.

Text 5

Srila Sridhara Svami explains (in his commentary on Srimad-Bhagavatam 11.3.3):

“Why did the Supreme Personality of Godhead create the material world? The answer is given here in the word ‘sva- matratma-prasiddhaye’, which means ‘so the individual spirit souls who worship Him may attain perfection’.”

Text 6

Sometimes the purusa-avatara rests in mystic sleep (yoga- nidra) on the ocean of cosmic annihilation, and sometimes He personally enters the material world. Although He personally resides in the hearts of all living beings, the Supreme Personality of Godhead is not at all attached to anything in the material world. However, the Lord is attached to His devotees, and He desires their company. In this way the Lord is both attached and not attached.

Text 7

That He is both attached and not attached is confirmed by the Supreme Personality of Godhead Himself in these words of Sri Bhagavad-gita (9.4-5 and 9.29):

“All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence!”*

“But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.”*

Text 8

In Hari-bhakti-sudhodaya (14.57), the Supreme Lord again explains:

“The peaceful hearts of My devotees are the homes the goddess of fortune and I like best. I reside in those homes and I call them Vaikuntha.”

English witness · section(s) 103

Anuccheda 103

Text 1

Thus the Supreme Personality of Godhead arranges for the creation, destruction, and maintenance of the material worlds. The next verse gives the summary of this conclusion (Srimad-Bhagavatam 7.1.11-12):

Text 2

“O great king, the Supreme Personality of Godhead, the controller of the spiritual and material energies, who is certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material energy.*

“O king, this time factor enhances the sattva-guna. Thus although the Supreme Lord is the controller, he favors the demigods, who are mostly situated in sattva-guna. Then the demons, who are influenced by tamo-guna, are annihilated. The Supreme Lord induces the time factor to act in different ways, but He is never partial. Rather, His activities are glorious. Therefore He is called Urucrava.”*

Text 3

Here the word “satya-krt” means “employing the pastimes of His personal potency, He manifests the true activities that lead to the supreme goal of life”, and kalam srjati” means “He Himself manifests time”.

Text 4

How does the Lord do this (set time in motion)? That is answered with the words “pradhana-pumbhyam carantam”, which mean “appearing in the forms of His partial incarnations, the Lord enters the demigods, who are his sadhaka devotees, and helps them in the activities of creation. Thus he brings together the unmanifested material energy and the individual spirit souls.” In this way the creation (acrayam) of various different conditions of life is created.

Text 5

Here the word “naradeva”, which is in the vocative case, means “simply by Your desire worthy actions are done. Actions that You do not desire to be done are unworthy and unimportant.” This verse means: “This time factor enhances the sattva-guna. Thus although the Supreme Lord is the controller, he favors the demigods, who are mostly situated in sattva-guna. Then the demons, who are influenced by tamo-guna, are annihilated.” In this way the Lord protects the demigods and destroys the demons, who hate the Lord’s devotees. This has been explained in previous passages. These activities are carried out by time. Because He is the controller (icita) of time, it is the Supreme Lord who protects the devotees and destroys the demons.

Text 6

Here someone may ask: “If He is self-sufficient and never in need of anything external to fulfill His desires, why does the Supreme Personality of Godhead never take the side of the demons and fight with them against the demigods?”

This question is answered here by the word “sura- priyah” (He is the friend of the demigods).

Text 7

The word “sura-priyah” here means “He who has many dear devotees among the ranks of the demigods”. The Lord is also favorable to the demigods because they are mostly in the mode of goodness. However, sometimes the demigods become contaminated because of offenses to Brhaspati and other great souls. When their status as true demigods is thus covered over by offenses, the Supreme Lord is no longer favorable to them. This is described in Srimad-Bhagavatam 7.1.8 (quoted here in anuccheda 100, text 2). In this way the meaning is explained.

Text 8

Here someone may ask: “Why is the Lord at that time not favorable to the demigods?” The answer is given here in the words “rajas-tamaskan” (then they are covered by passion and ignorance). The modes of passion and ignorance push one far away from the Supreme Lord. That is because these two modes are very displeasing to Him. That is the meaning.

Text 9

Here someone may protest: “It is not right for the Lord to punish the demigods and demons in this way.” Fearing that someone may speak these words, the Lord is here described with the word “urucravah” (His activities are glorious). That the Lord is not to be faulted for punishing the demons is also confirmed by these words (Srimad-Bhagavatam 11.5.48):

“Inimical kings like Cicupala, Paundraka, and Calva were always thinking about Lord Krsna. Even while they were lying down, sitting, or engaging in other activities, they enviously meditated upon the bodily movements of the Lord, His sporting pastimes, His loving glances upon His devotees, and other attractive features displayed by the Lord. Being thus always absorbed in Krsna, they achieved spiritual liberation in the Lord’s own abode. What then can be said of the benedictions offered to those who constantly fix their minds on Lord Krsna in a favorable, loving mood?”***

It is also said (Srimad-Bhagavatam 3.2.23):

“Alas, how shall I take shelter of one more merciful than He who granted the position of a mother to a she-demon (Putana) although she was unfaithful and she prepared deadly poison to be sucked from her breast?”*

In these ways it is explained that the word “uru- cravah” means “the Supreme Lord, whose glories are manifested everywhere”. Thus the Lord’s giving of so-called punishment is also His mercy. That is the meaning here.

English witness · section(s) 104

Anuccheda 104

Text 1

In this way the conclusion that the Supreme Personality of Godhead acts only to show mercy to His devotees is revealed. That the Lord gives mercy to all is explained in the histories of Prahlada, Jaya, Vijaya, and many others. For example, in Srimad-Bhagavatam (7.1.13) it is said:

Text 2

“Formerly, O king, when Maharaja Yudhisthira was performing the Rajasuya sasrifice, the great sage Narada, responding to his inquiry, recited historical facts showing how the Supreme Personality of Godhead is always impartial, even when killing demons. In this regard he gave a vivid example.”*

Text 3

One should look at Srila Sridhara Svami’s commentary on this verse. This verse was spoken by Srila Sukadeva Gosvami.

English witness · section(s) 105

Anuccheda 105

Text 1

In this way the idea that the Supreme Personality of Godhead is cruel or unjust is refuted. Actually the Lord is merciful to everyone. He gives His mercy to all in the same way the rain falls everywhere. This is confirmed by the following words of Vedanta-sutra (2.1.34):

“The Supreme Personality of Godhead is neither cruel nor unjust, for the scriptures reveal that the individual living entities suffer or enjoy according to their own karma.”

The Lord appears as the impersonal Brahman, the all- pervading Supersoul (paramatma) and the Supreme Personality of Godhead (bhagavan). In this way the Lord has three forms. The Lord also appears as Vasudeva, Sagkarsana, Pradyumna, and Aniruddha. In that way the Lord has four forms. In one sense, these are different forms. In another sense, they are not different from the Lord Himself. It is not improper, therefore, to say that these forms are different.

Text 2

That the Lord thus has many forms is explained in these words of the Moksa-dharma’s Narayaniya:

“In some circumstances the Supreme Lord has one form. In other circumstances two forms, three forms, or four forms are seen.”

Text 3

This is also described in the following words of Chandogya Upanisad (7.26.2):

“Sometimes the Lord has one form and sometimes He manifests three forms.”

Text 4

Thus there is no contradiction when the scriptures sometimes say the Lord has four forms and at other times the scriptures say that the Lord has three forms. When it is said that the Lord has three forms (Brahman, Paramatma, and Bhagavan) it should be understood that Bhagavan (the Supreme Personality of Godhead) is the most important of these forms. Bhagavan is very elaborately described in the Maha-purana called Srimad-Bhagavatam.

Text 5

This is confirmed by the following words (Srimad-Bhagavatam 1.3.40):

“This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful, and all-perfect.”*

Text 6

The six ways in which the meaning of a book is understood are described in the following words:

“The six ways in which the meaning of a book is understood are: 1. the author’s preamble, 2. The author’s concluding words, 3. what is repeated by the author again and again in the course of the book, 4. what is unique to the book, and thus not found in other books, 5. the author’s own declaration of his intent in writing the book, and 6. the application of logic to understanding the author’s intention.”

Text 7

The preamble and concluding words of Srimad-Bhagavatam are in complete agreement. Both describe the Absolute Truth. The preamble of Srimad-Bhagavatam (1.1.1) is:

“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.”*

Text 8

The concluding words of Srimad-Bhagavatam (12.13.19) are:

“I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He personally revealed this peerless lamp of knowledge to Brahma. Brahma spoke it to Naada Muni, who then spoke it to Krsna Dvaipayana Vyasa. Vyasa spoke it to Sukadeva Gosvami, the king of yogis, and Sukadeva spoke it to the great devotee Maharaja Pariksit.”*

Text 9

In the Garuda Purana it is said:

“Srimad-Bhagavatam is the perfect commentary on Vedanta-sutra.”

Thus the Garuda Maha-purana affirms that Srimad-Bhagavatam is the natural commentary on Vedanta-sutra.

Text 10

In this way the second half of Srimad-Bhagavatam’s first verse (1.1.1) is the natural commentary on Vedanta-sutra’s first aphorism (1.1.1).

Text 11

Here the first words of Vedanta-sutra (“Now, therefore, one should inquire about Brahman.”) are explained by the first verse of Srimad-Bhagavatam, where it is said param dhimahi” , which mean “I meditate on the Supreme Personality of Godhead”.

Text 12

The word “brahma” (in Vedanta-sutra 1.1.1) means “the greatest”. Brahman is like the sun, and everything that exists is like rays of light emanating from the Brahman-sun. Therefore the word param” (in Srimad-Bhagavatam 1.1.1) explains the true meaning of the word “brahma” (in Vedanta-sutra 1.1.1). The word “param” there means “the Supreme Personality of Godhead”. the conclusion, then, is that the varietyless impersonal Brahman is one aspect of the Supreme Person.

Text 13

Srila Ramanuja Acarya explains:

“The word ‘brahma’ means ‘He who is in every way the greatest’. For this reason the primary meaning of the word ‘brahma’ is ‘the Supreme Person, whose transcendental qualities have no limit’.”

Text 14

That the qualities and glories of the Supreme Personality of Godhead have no limit is confirmed by the following words of Srimad-Bhagavatam (4.30.31):

“Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently You are celebrated by the name Ananta.”*

Text 15

In this way it is explained that the Supreme Personality of Godhead of a limitless variety of handsome and wonderful transcendental forms. This proves that the Supreme has many forms, such as the form of Lord Visnu, and it also proves that the forms of the Supreme Personality of Godhead are superior to the forms of Brahma, Siva, and the other demigods.

The word “jijYasa” (one should inquire) in the beginning of Vedanta-sutra is explained by the word dhimahi” (I meditate) in the beginning of Srimad-Bhagavatam. This means that one who is eager to understand the Supreme will always think of Him. In this way one meditates on the Supreme.

Text 16

This is also described by the Supreme Personality of Godhead Himself in these words of Srimad-Bhagavatam (11.11.18):

“One may be well-versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, it must be concluded that all of his education is like the burden of a beast or like one’”s keeping a cow without milking capacity.”*

Text 17

In the opinion of Srila Ramanuja Acarya, the word dhimahi” (I meditate) is used in the beginning of Srimad-Bhagavatam to explain the meaning of the word “jijnasa” (should be inquired about) in the beginning of Vedanta-sutra. In this way he accepts that Srimad-Bhagavatam is the best of all Vedic scriptures.

Text 18

The word “dhimahi” (we meditate) is in the plural because many different living entities in different times and places in limitless millions of universes meditate on the Supreme Personality of Godhead. Because it thus affirms that there are many different individual souls, this word refutes the impersonalists’ theory that everything that exists is only a transformation of the Supreme.

Text 19

It is said here that one should meditate on the Supreme Lord. This implies that the Lord has a form, for if the Lord did not have a form it would be very difficult to meditate on Him. By meditating on the Lord’s form one easily attains the supreme goal of life. One who does not meditate on the Lord’s form finds the supreme goal of life elusive and difficult to attain. Therefore the conclusion is that one should meditate on and worship the form of the Lord.

Text 20

This is confirmed by the Supreme Lord Himself in these words of Bhagavad-gita (12.2-5):

“He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.*

Text 21

“But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all pervading, inconceivable, fixed, and immovable - the impersonal conception of the Absolute Truth - by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.*

Text 22

“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.”*

Text 23

That the worship of the Supreme Lord’s transcendental form is better than the path of the impersonalists is also confirmed by these words of the demigod Brahma (Srimad-Bhagavatam 10.14.4):

“My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. One’s labor becomes fruitless.”*

Text 24

In this way it is understood that the Supreme Personality of Godhead is object of meditation described in the first verse of Srimad-Bhagavatam. Lord Siva and the other demigods are not the object of meditation described there. There the word dhimahi” is in the potential mood (lig). In this way it is seen that devotional service to the Supreme Personality of Godhead, and no other activity, leads to the highest goal of life. In this way it is explained that the Supreme Personality of Godhead has a a charming, sublime, handsome transcendental form.

Text 25

The Supreme Lord describes Himself in these words of Bhagavad-gita (10.22):

“Of the Vedas I am the Sama-veda.”*

He also says (Bhagavad-gita 10.22):

“Of hymns I am the Brhat-s_ma sung to Lord Indra.”*

The Supreme Lord is also glorified in these words of the Brhat-sama:

“The Supreme Personality of Godhead is the supreme abode. He is beyond the earth, beyond the sky, and beyond the material heavenly worlds. He is greater than the great. He is more handsome and glorious than the glories of this world.”

In this way the word “brahma-jijnasa” has been explained.

Text 26

In the first verse of Srimad-Bhagavatam the word satyam” explains the word “athatah” in the first sutra of Vedanta-sutra. Immediately following the word atha” is the word “atah”, which means “for this reason”. The word “atha” (now) here means after one has studied the karma-kanda section of the Vedas and the purva-mimamsa (karma-mimamsa) philosophy”. That is the meaning here.

Text 27

The word “atah” means “after studying the brahma-kanda portion of the Vedas and the uttara-mimamsa (Vedanta) philosophy”. The meaning is that after studying Vedanta there is still more to be studied.

Text 28

In Vedanta-sutra the purva-mimamsa philosophy is the philosophical opponent to be defeated by the answers given by the uttara-mimamsa philosophy. The uttara-mimamsa philosophy enables one to attain peacefulness and the other virtues of goodness and purity. Therefore it comes after the purva-mimamsa.

Text 29

The uttara-mimamsa philosophy is described in the following words of the scriptures. In the Chandogya Upanisad (8.1.6) it is said:

“Whatever benefits one obtains in this lifetime by good karma will ultimately perish. Whatever residence in a heavenly material world one obtains in the next life by material pious deeds will ultimately be lost. However, a person who knows the Supreme attains all his desires. He can travel to any world he likes.”

In the scriptures it is also said:

“One who knows the Supreme never returns to the material world.”

In the Svetasvatara Upanisad (5.9) it is said:

“A person who understands the Supreme becomes eligible for liberation.”

In the Mundaka Upanisad (3.1.3) it is said:

“A person who understands the Supreme becomes free from the material world. He becomes liberated like the Lord Himself.”

Text 30

This is also explained by the Supreme Personality of Godhead Himself in these words (Bhagavad-gita 14.2):

“By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.”*

Text 31

These two (purva-mimamsa and uttara-mimamsa) are also described in these words of Srila Ramanuja Acarya’s Vedanta-sutra commentary:

“The fruitive activities pressribed by purva-mimamsa bring results that are paltry and temporary. However, the knowledge of the Supreme that is attained by following the uttara-mimamsa) brings results that are limitless and eternal. Therefore, after one has mastered the purva-mimamsa, one should strive to understand the Supreme, who is described in the uttara- mimamsa. Therefore in the first sutra of Vedanta, Lord Vyasadeva, who is Himself the original cause of all causes, explains: ‘After understanding the fruitive activities of purva-mimamsa, one should strive to understand the Supreme’.”

Text 32

This is also explained in the dessription of the two ears, Pitrhu and Devahu in the story of King PuraYjana (Srimad-Bhagavatam 4.25.50-51). This means that after understanding that the pleasures of Svargaloka and other places in the material world are all inferior and temporary and lead only to sufferings in the end, a person will yearn to understand the Supreme, for by understanding the Supreme one attains eternal bliss. That is why one will yearn to understand the Supreme, as described in the words “brahma-jijYasa” at the beginning of Vedanta-sutra.

Text 33

The words “athatah” in the beginning of Vedanta- sutra are explained by the word “satyam” in the beginning of Srimad-Bhagavatam. the words “satyam param” there mean “He who exists eternally”. That the Supreme exists eternally is confirmed by these words of Taittiriya Upanisad (2.1.2):

“The Supreme is eternal, limitless, and full of knowledge.”

Text 34

The entire creation is inferior to the Supreme Lord and subject to His will. The word “dhimahi” here means fully aware of the inferior creation, we meditate on the Supreme, who is above all”.

Text 35

The Superior position of the Supreme Personality of Godhead is described here (in Srimad-Bhagavatam 1.1.1) by the word dhamna”. The word “dhama” may mean either power” or glory”. In the Amara-koca the following definitions of dhama are given:

“The word ‘dhama’ may mean ‘home’, ‘body’, ‘glory’, or ‘power’.”

These definitions are also confirmed by other dictionaries as well. We may note that the word “dhama” is not defined to mean “own nature”.

Text 36

In the first verse of Srimad-Bhagavatam the word kuhakam” means “that which bewilders”. This word refers to the maya potency, which covers the real forms of the individual spirit souls and throws them into the material world. Then “dhamna svena” means “with the potency of His own glory” or “with His own power”, sada” means “always”, and “nirasta-kuhakam” means “the power of maya is dispelled”.

Text 37

That the Supreme Personality of Godhead dispels the power of maya is confirmed by this prayer addressed to the Lord (Srimad-Bhagavatam 1.7.23):

“O Lord, You have cast away the effects of the material energy by dint of Your spiritual potency.”*

Text 38

It is not right to interpret the word “svena” to mean “independent of the Lord’s own potency”. Such an interpretation is useless. The right understanding is that the word “svena” means “with His original nature”. In this way it is explained that the Lord’s personal potency naturally dispels the illusory power of maya. This word is in the instrumental case. In this way it is seen that the Supreme Personality of Godhead is beyond the touch of the illusory potency maya.

Text 39

This is confirmed by the following words of Taittiriya Upanisad (2.1.2):

“The Supreme is eternal, limitless, and full of knowledge.”

It is also confirmed by these words of Brhad-aranyaka Upanisad (3.9.28):

“The Supreme is blissful and full of knowledge.”

Text 40

In this way the word “satyam” (eternal) is also used in the Upanisads to dessribe the Supreme. In this way the Lord’s internal spiritual potency is described and it is also clearly declared that the Supreme Lord is the master of all opulences.

Text 41

The reason why the Supreme is the eternal Absolute Truth is given in the word “yatra” (in whom). Because He is the greatest, the Supreme Personality of Godhead, Lord Vasudeva is present everywhere. He is the controller of the material elements, senses, demigods, and others manifested by the three modes of material nature. The words “sargo ‘mrsa” mean “the material world is not an illusion, like the illusion of thinking silver to be present in the glittering surface of a seashell.” That everything is manifested from the Supreme is confirmed by the following words of Taittiriya Upanisad (3.1.1):

“From the Supreme all the material elements have come.”

This is also confirmed by the following words of Vedanta-sutra (2.4.20):

“But the creation of the world of names and forms in the three modes of nature is done by the Supreme Personality of Godhead, for that is the teaching of scripture.”

Thus, because He is the creator of the material worlds, the Supreme Personality of Godhead is the eternal Absolute Truth (satyam).

Text 42

Then an example is given to prove that the material world is indeed real. There it is said: “tejo-vari-mrdam yatha vinimayah”, which means that fire and the other ingredients of the material world all rest within the real Supreme Lord. For this reason they must indeed be real.

Text 43

The material world cannot be false, for it is created by the Supreme Personality of Godhead Himself. This is confirmed by the following words of Chandogya Upanisad (6.3.4 and 6.4.1):

“Then the Supreme Personality of Godhead created the three demigods. One by one the Lord created the things of the material world. He created the red fire, the clear waters, and the dark earth.”

Text 44

Thus, because the Vedanta-sutra declares that the Supreme is the root from whom the scriptures have grown, these dessriptions of ssripture cannot be rejected as the mere imagination or invention of some writer. Therefore it must be accepted that the material world was created by the Supreme Personality of Godhead. It did not spontaneously come into existence without a creator. They who are learned in Sanskrit grammar will never accept the idea that this statement of Chandogya Upanisad means that fire and the other material elements spontaneously came into existence without an original cause behind them.

Text 45

If this view, that the material world is spontaneously created and has no creator, is accepted, then it is accepted that the water and other elements of the material world are all like a great mirage. According to this view, the material world was not created from the Supreme, for the world is only a great illusion.

Text 46

According to this view the entire material world is an illusion and the divisions of time are also illusory. The world is thus thought to be like the silver falsely thought to exist on on the glittering surface of a seashell.

Text 47

To think that there is one soul is an illusion and to think that there are many different souls is also an illusion. It is an idea created by the imagination. It is like a great mass of clouds on the horizon, a mass of clouds that one may falsely think to be smoke from a faraway fire or a faraway mountain, or a faraway forest.

Text 48

Here someone may say: “The material world (tri-sargah) has existed from time without beginning. The spiritual Supreme has also existed from time without beginning. the conditioned individual souls are bewildered about their true spiritual identity. How is it possible, then, that the Supreme is never bewildered in this way by the illusions of the material world?” This conclusion is mistaken. It is not true. If this conclusion is accepted, then all becomes lost.

Text 49

The material world is not an illusion that exists only in the imagination. In the same way the spiritual world is also not an illusion that exists only in the imagination. The impersonalists affirm that the Supreme is pure spirit and nothing else. In the commentary on Vedanta-sutra’s affirmation that the Supreme Lord is the root from whom the scriptures have grown, it is affirmed that material illusions only when one does not see his relationship with the Supreme.

Text 50

Material illusion thus has no power to touch the Supreme. That is the primary meaning of these words of Srimad-Bhagavatam’s first verse. The scriptures declare that the material world is created by a specific potency of the Supreme Personality of Godhead, Without the Lord, the material world would not exist. The material world rests within the Lord. Therefore material illusion cannot touch the Supreme Lord. The word “dhamna” in this verse of Srimad-Bhagavatam affirms that because He is the master of inconceivable spiritual potencies, the Lord cannot be touched by material illusion. Even though this is certainly true, some thinkers still have doubts.

Text 51

Because the Supreme Personality of Godhead is real, therefore the material world created by Him must also be real. This is confirmed by the following words of Sri Visnu Purana (1.22.55):

“Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabhrahman, are spread all over this universe.”*

Text 52

The material world cannot be false. It must be real, for it is manifested from the Supreme Personality of Godhead, who is the supreme reality. This is confirmed by the following words of Brhad-aranyaka Upanisad (2.1.20):

“The Supreme is real, and therefore the individual souls and material worlds created by Him are also real.”

In this passage the word “prana” means “the gross and subtle material elements. In this way it is seen that because the Supreme Personality of Godhead is real, the material elements, which are created by Him, must also be real.

Text 53

Srimad-Bhagavatam is the natural commentary on Vedanta- sutra. Therefore the first statement of Vedanta-sutra (janmady asya yatah) is explained by the first verse of Srimad-Bhagavatam.

Text 54

Here (in Vedanta-sutra 1.1.2 and Srimad-Bhagavatam 1.1.1) the word “janmadi” is a tad-guna-samvijnana bahuvrihi- samasa that means “creation, maintenance, and annihilation”. Here “asya” means “of the material universe, which is filled with a great variety of living entities, from the demigod Brahma down to the immovable plants, who all perform various actions and attain various perceptions and experiences, and a great variety of times, places, actions, causes, and results, a variety that is far beyond the power of the human mind to comprehend”. Here “yatah” means from whom the creation, maintenance, and annihilation of the material world is manifested”. This means that the Supreme Personality of Godhead is both the creator and the ingredient of the material world. Then it is said, “I meditate on that Supreme Lord (param dhimahi).

Text 55

That the Supreme Personality of Godhead is the creator of the material world is described in these words of Taittiriya Upanisad (3.1.1):

“Bhrgu Muni approached his father, Varuna, and asked, ‘O master, please teach me about the Supreme’. . . . Varuna replied, ‘From the Supreme all living beings have come, by His grace they remain alive, and into Him they enter at the end’. Know that is the Supreme.”

This is also confirmed by the following words of Chandogya Upanisad (6.2.3):

“The Supreme created the elements of the material world.”

Text 56

The word “janmadi” here does not modify the Supreme. Here the supreme is not the person who meditates. Rather He is the supremely pure object of meditation. Furthermore, the Supreme is the creator of the material world, which was described here by the word “janmadi”. Because He is the creator of the material world, the Supreme is all-powerful, all-knowing, the controller of all, and the person whose every desire is at once fulfilled. This is confirmed by the following words of Mundaka Upanisad (1.1.9):

“The Supreme is all-knowing and all-powerful.”

This is also confirmed by these words of Brhad-aranyaka Upanisad (4.4.22):

“The Supreme dominates and controls everyone.”

Text 57

Because He is the greatest, the Supreme has all virtues and no faults. he is described in these words of Svetasvatara Upanisad (6.8):

“He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one i greater than Him, or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.”*

Text 58

The impersonalists claim that the words “brahma- jijYasa” at the beginning of Vedanta-sutra refer to the qualityless impersonal Brahman. By explaining that these words of Vedanta-sutra dessribe someone who is the creator, maintainer, and destroyer of the material worlds (janmady asya yatah) Srimad-Bhagavatam here refutes the impersonalists’ idea. The impersonalists’ idea is also refuted by these words of the scriptures:

“The Supreme is the greatest. No one is as great as He.”

“The Supreme is the original cause of the material world.”

The truth is that the words of Vedanta-sutra, the ssripture verses quoted in Vedanta-sutra, and the Vedic scriptures themselves do not support the impersonalists’ idea.

Text 59

Logic also refutes the impersonalists’ idea. Because the Supreme must be the origin of all goals that are to be attain as well as all methods that may be adopted to attain these goals, the Supreme cannot be impersonal or qualityless. It is not appropriate to say that the material world is an illusion that is manifested from the Supreme. These words make no sense. In this way it is proved that the Supreme cannot be impersonal or qualityless.

Text 60

The impersonalists’ idea is that the world is an illusion that has its roots in a mistaken idea, and the Supreme is the neutral, aloof witness of this material illusion. However, this very idea affirms that the Supreme is not material, and the Supreme and others perform actions. These are the symptoms of a person. They are not the symptoms of an impersonal, qualityless something. In this way it is seen that the impersonalists’ idea is very foolish and insignificant. It is not worth considering.

Text 61

The impersonalists may try to claim that the words tejo-vari-mrdam” in this verse of Srimad-Bhagavatam# support their idea. However, the words “janmady asya yatah” refute all their claims. Because the Supreme has many potencies, therefore He has qualities and He is a person.

Text 62

The Supreme Personality of Godhead has three potencies: 1. antaragga (internal), 2. bahiragga (external), and 3. tatastha (marginal). The external potency, which is also called maya, creates, maintains, and annihilates the material universes. The marginal potency is we living entities, who meditate (dhimahi) on the Supreme. Although the material energy is the immediate cause of the material world, because that material potency is part-and- parcel of the Supreme Lord, it is the Supreme Lord who is the ultimate cause of the creation, maintenance, and annihilation of the material universes.

Text 63

This is also confirmed by the Supreme Personality of Godhead Himself in these words (Srimad-Bhagavatam 11.24.19):

“The material universe may be considered real, having nature as its original ingredient and final state. Lord Maha-Visnu is the resting place of nature, which becomes manifest by the power of time. Thus nature, the almighty Visnu, and time are not different from Me, the Supreme Absolute Truth.”***

Text 64

In this way it is seen that the words “janmady asya yatah” from Vedanta-sutra and Srimad-Bhagavatam hint that the Supreme has a form. the material universe is one of His limbs, and His many other potencies are other limbs. They all rest within Him. Thus He is the original cause of all.

Text 65

Even though He has a from, the Supreme never takes birth. There must be an original cause of all. The idea that there is an endless series of causes and no original cause cannot be accepted. The Sagkhya philosophers claim that the unmanifested material nature is the original cause, but this view cannot be accepted, for the scriptures contradict it. It is contradicted by these words of Svetasvatara Upanisad (6.9):

“The Supreme Lord is the cause of all causes. He is the master of all masters of the senses. No one is His father. No one is His king.”

In this way it is proved that the form of the Lord is not material and has no beginning. The Lord has many forms, such as the form of Lord Visnu and Lord Narayana. These are the forms of the Lord. They are not other than the Lord.

Text 66

This is also described in these words of the Dana-dharma:

“In the beginning of creation all living beings are manifested from the Supreme Lord, and at the time of cosmic devastation, all living beings enter Him again.”

Text 67

That the Lord has a form is also confirmed in the beginning of the Visnu-sahasra-nama, where the Lord is called by the names “anirdecya-vapuh” (He whose form is beyond dessription) and Sriman” (He who is glorious).

Text 68

That the Supreme Lord is the creator and controller of the material world is confirmed by these words of Skanda Purana:

“Lord Hari is the only supreme controller. He is only the creator, maintainer, and destroyer of the worlds. Anyone else who may seem to be a creator, maintainer, or destroyer is only a wooden puppet in His hands.

Text 69

“Lord Visnu does not stay only in one place or perform only one action. He can be everywhere and do everything. He is the creator, maintainer and destroyer of the worlds. He is the Supreme.”

Text 70

In the Maha Upanisad it is said:

“The Supreme Personality of Godhead employs Brahma to create the world and Siva to destroy it.”

Text 71

This is also confirmed by these words addressed to the Supreme Lord (Srimad-Bhagavatam 10.71.8):

“Actually, You are creating and destroying the entire cosmic manifestation. Lord Brahma and Lord Siva are only the superficially visible causes. Creation and destruction are actually being performed by the invisible time factor, which is Your impersonal representation.”*

Text 72

Here the words “tava kalasyarupino nimittam” mean “Your time-potency, which is formless, is the intermediate cause”. Here time is in the genitive case.

Text 73

That the Supreme Personality of Godhead is the original cause of time and the material world is also confirmed by these words of Srimad-Bhagavatam (2.6.42):

“Karanarnavacayi Visnu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord. Garbhodakacayi Visnu, and the sum total of all living beings, both moving and non-moving.”*

Text 74

This is also confirmed by these words of Srimad-Bhagavatam (6.3.12):

“Above me and above all other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahma, Visnu, and Siva, who are in charge of the creation, maintenance, and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in his nose.”*

Text 75

In this way the form of the Supreme Personality of Godhead is described. The way the individual spirit souls, or marginal potency, can understand the truth about the Supreme Lord is described in two statements of Vedanta-sutra (1.1.3-4):

“The Supreme Lord is the author of all revealed scriptures, and all revealed scriptures are for knowing the Supreme Lord.”*

“That the Supreme Lord is the author of all revealed scriptures is confirmed by the words of the scriptures.”

Text 76

The first of these sutras is explained in this way: Why is it said that the Supreme is the original cause of the material universe’s creation, maintenance, and annihilation? This question is answered by the words “sastra-yonitvat”, which mean “because the scriptures are the way to know the truth”.

Text 77

Scriptural evidence for the truth that the Supreme Lord is the origin of material creation is found in these words of Taittiriya Upanisad (3.1.1):

“The Supreme Absolute Truth is that from which everything is born.”*

Text 78

Unlike other philosophies, the philosophy of Vedanta does not accept logic as the best kind of evidence. In Vedanta-sutra (2.1.11) it is said:

“Transcendental topics cannot be understood by argument or logic.”*

The Supreme is beyond the perception of the material senses. Therefore material direct perception and other kinds of material sources of knowledge are not helpful to understand Him. that is the meaning here.

Text 79

Still, in other places logic is used to refute the theories of the Buddhists and other atheists and heretics. However, unaided material logic cannot be used to dessribe the nature of the Supreme Personality of Godhead, the creator of the material world.

Text 80

Here someone may protest: “Is it not so that just as an individual soul can create a clay pot, so an individual soul can also create a material universe?”

To this protest is given the following reply: Material time does not exist outside of the material world. Outside of the material world time is manifested as an eternal present. From that spiritual perspective logic proves the truth of the Supreme Personality of Godhead and any theory that there is not Supreme Personality of Godhead is at once refuted by logic. Therefore, for the residents of the material world the only way to understand the Supreme Personality of Godhead is by accepting the revelation of ssripture.

Text 81

Ssripture teaches that the Supreme Personality of Godhead has an ocean of wonderful good qualities. such as all-knowledge, His every wish being at once fulfilled, being free of all limits, and countless other virtues and noble qualities. he also has no faults. He has not even the slightest scent of any fault.

Text 82

Now the second sutra (Vedanta-sutra 1.1.4) will be explained. Someone may ask: “Why do you say that the studying the scriptures is the proper way to understand the Supreme?” Vedanta-sutra 1.1.4 is then spoken to answer this question.

Text 83

The sutra begins its answer with the word “tu” (but), which is a word appropriate for beginning the answer to an objection. The scriptures dessribe the Supreme. Someone may ask: “Why do you say that?” The answer is given in the sutra with the word “samanvayat”, which means, “because all this scriptures, directly and indirectly, affirm that it is so”.

Text 84

Many passages may be quoted from ssripture to dessribe the Supreme Lord and to prove that He created the material world. For example, in the Taittiriya Upanisad (2.11) it is said: satyam jnanam anantam brahma

“The Supreme is eternal, real, limitless, and full of knowledge.”

In the the Taittiriya Upanisad (3.6.1) it is said: anando brahma

“The Supreme is full of bliss.”

In the the Chandogya Upanisad (6.2.1) it is said: ekam evadvitiyam brahma

“No one can rival the Supreme Lord.”

In the the Chandogya Upanisad (6.8.7) it is said: tat satyam sa atma

“The Supreme Lord is eternal and real.”

In the the Chandogya Upanisad (6.2.1) it is said: sad eva saumyedam agra asit

“O gentle one, before the material world was manifested, the Supreme Lord existed.”

In the the Brhad-aranyaka Upanisad (1.4.10) it is said: brahma va idam ekam evagra asit

“Before the material world was manifested, the Supreme Lord existed.”

In the the Brhad-aranyaka Upanisad (6.2.1) it is said: atma va idam eka evagra asit purusa-vidhah

“Before the material world was manifested, the Supreme Personality of Godhead existed.”

In the the Narayana Upanisad (text 1) it is said: puruso ha vai narayanah

“Lord Narayana is the Supreme Personality of Godhead.”

In the the Maha-Narayana Upanisad (1.1) it is said: eko ha vai narayana asit

“Lord Narayana is the only Supreme Personality of Godhead.”

In the the Chandogya Upanisad (6.2.3) it is said: tad aiksata bahu syam prajayaya

“The Supreme Personality of Godhead thought: Let Me become many. Let Me father many children.”

In the the Taittiriya Upanisad (2.1.3) it is said: tasmad va etasmad atmana akacah sambhutah

“From the Supreme Personality of Godhead the sky was born.”

In the the Chandogya Upanisad (6.2.3) it is said: tat tejo ‘srjata

“The Supreme Personality of Godhead created fire and the other material elements.”

In the the Taittiriya Upanisad (2.1.3) it is said: yato va imani bhutani jayante

“All created beings emanate from the Absolute Truth, the Supreme Personality of Godhead.”*

In the the Maha-Narayana Upanisad it is said: puruso ha vai narayano ‘kamayata. atha narayanad ajo ‘jayata. yatah prajah sarvani bhutani.

“In the beginning Lord Narayana desired to create the material world. Then from Lord Narayana the demigod Brahma was born, and from Brahma all the living entities were manifested.”

Text 85

In the the Maha-Narayana Upanisad it is said:

“Narayana is the Supreme Brahman. Narayana is the supreme truth. Narayana is the supreme truth, the supreme object of worship, and the Supreme Brahman. His transcendental form is dark and splendid.”

Text 86

The Lord is indirectly described in these words of Chandogya Upanisad (6.2.2): katham asatah saj jayeta

“How is it possible that the real world was born from something that is not real?

In the Taittiriya Upanisad (2.7.1) it is said: ko hy evanyat kah pranyad yad esa akaca anando na syat

“Who could breathe or remain alive if the blissful Supreme Lord did not reside in his heart?”

In the the Maha-Narayana Upanisad (1.1) it is said: eko ha vai narayana asin na brahma na ca cagkarah

“In the beginning there was only Lord Narayana. there was no Brahma and no Siva.”

Text 87

Many other passages from ssripture may be quoted to dessribe the Supreme Personality of Godhead. For example, in Vedanta-sutra (1.1.12) it is said:

“The Supreme Personality of Godhead is by nature full of joy.”*

Text 88

One who thus understands that the Supreme Personality of Godhead has a form of transcendental bliss attains the supreme goal of life. Nothing remains unattained by such a person.

Text 89

These two sutras (Vedanta-sutra 1.1.3-4) are explained by the words “anvayad itaratac carthesu” in Srimad-Bhagavatam 1.1.1. Here “arthesu” means “the various statements of the Vedic scriptures”, “anvayat” means “with the direct dessriptions of He who is the cause of the creation, maintenance, and annihilation of the material world”, “itaratah” means “with the indirect dessriptions of Him”. In this way, by understanding the direct and indirect statements of the Vedas, one easily attains the supreme goal of life.

Text 90

The Maha-Narayana Upanisad’s (1.1) statement “eko ha vai narayana asit” (Before the material world was created, only Lord Narayana existed) is scriptural proof that the form of Lord Narayana existed before the material world was created.

Text 91

The next sutra is (Vedanta-sutra 1.1.5) is: iksater nacabdam

“Because it is said that the Supreme glanced on the material nature, it is not said by the scriptures that pradhana (the unmanifested state of matter) is the cause of the material world.”

This sutra is explained by the word “abhijYah” in Srimad-Bhagavatam 1.1.1.

Text 92

This sutra is also explained by many passages in the scriptures. In the Chandogya Upanisad (6.2.1) it is said: sad eva saumyedam agra asid ekam evadvitiyam brahma

“O gentle one, in the beginning only the Supreme existed. There was none but Him.”

In the Upanisads it is also said: tad aiksata bahu syam

“The Supreme thought” Let Me become many.”

In the Upanisads it is again said: tat tejo ‘srjata ity adi.

“The Supreme created the element fire and the other material elements.”

Text 93

Here someone may protest: “Is it not said that the pradhana (unmanifested material nature) is the creator of the material world?” To this protest the words of Vedanta-sutra 1.1.5 say: “No. That is not true. The Vedic scriptures do not say that the pradhana is the ultimate cause of the material world.”

Text 94

Fearing that someone might say “Where do the scriptures say that pradhana is not the creator of the material world?”, Vedanta-sutra (1.1.5) says: “iksateh” (Because it is said that the Supreme glanced on the material energy).

Text 95

The word “iksateh” here describes the activity of seeing performed by the Supreme. When the Upanisads say the creator of the world glanced (tad aiksata) on the material energy, these words cannot dessribe the inanimate unconscious pradhana, which does not have to power to see anything. That the creator of the material has the power to see is confirmed in these words of Aitareya Upanisad (1.1.1): sa aiksata lokan nu srja

“With a glance He created the material worlds.”

In Aitareya Upanisad (1.1.2) it is also said: sa iman lokan asrjata

“By glancing He created the material world.”

Text 96

Because He created everything with a glance, and because He thus sees everything that was created, the Supreme is all- knowing. This is described in Srimad-Bhagavatam 1.1.1 by the word “abhijYa”.

Text 97

Here someone may protest: “The scriptures say that the Lord is ‘ekam evadvitiyam’ (one without a second). This must mean that, because He is everything, the Lord cannot be so limited as to have the power to see, and because He cannot see anything, He cannot possible be all-knowing.”

By speaking the word “sva-rat” (He is independent), Srimad-Bhagavatam 1.1.1 refutes this objection.

Text 98

This means that the Supreme can do anything He wishes. In the Svetasvatara Upanisad (6.8) it is said:

“He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.”*

Text 99

In this way it is seen that the Supreme Lord has a form and that form has the power to see. The Lord also has the power to breathe, as will be shown later (text 102) in this book.

Text 100

Another interpretation of Vedanta-sutra 1.1.3 is given in Srimad-Bhagavatam 1.1.1’s word “tene” (He imparted).

Text 101

Now this second interpretation will be discussed. Here someone may protest: “How is it possible that the Supreme is the creator, maintainer, and destroyer of the material universes? Do the scriptures not say that the pradhana (unmanifested material energy) is the creator of the material worlds?”

To this protest the following answer is given: The Vedas affirm that the Supreme is the creator (yoni) of the material worlds.

Text 102

That the Supreme Lord has the power to breathe is confirmed by these words of Brhad-aranyaka Upanisad (2.4.10):

“From the breath of the Supreme Being came the Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Itihasas, Puranas, Upanisads, verses, sutras, prose explanations, and Vedic commentaries.”

Text 103

Ssripture brings knowledge of a limitless variety of things, including many things that cannot be known in any other way. The scriptures themselves declare that the Supreme Himself is their original author. Therefore the Supreme is all-knowing. Also, if He were not all-knowing, it would not be possible for Him to create, maintain, and annihilate the material universes. In this way it is proved that the Supreme is the original creator of the material world. Neither pradhana nor any individual soul is the creator.

Text 104

That the Supreme is the original author of the Vedic scriptures is also described in Srimad-Bhagavatam 1.1.1 in the words “tene brahma hrda ya adi-kavaye” (It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being). Here the word “brahma” means “the Vedic scriptures”, “adi-kavaye” means to the demigod Brahma”, “hrda” means “not by words, but through the heart”, and “tene” means manifested”.

Text 105

The word “brahma” is derived from the word brhat” (great). In this way it is said that the scriptures (brahma) are the “great knowledge” or the knowledge of everything”. The word “hrda” here teaches us that the Supreme Lord is the Supersoul in everyone’s heart and the master of all potencies. Because He is the original teacher of all knowledge, the Supreme Lord is thus the original author of the Vedas, as Vedanta-sutra 1.1.3 (sastra- yonitvat) explains.

Text 106

This is also described in the following words of Svetasvatara Upanisad (6.18):

“Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahma in Vedic knowledge through Lord Brahma’s heart. The Lord is the original source of all enlightenment and spiritual advancement.”*

Text 107

The liberated individual souls are certainly not the original authors of the Vedic scriptures. This is confirmed by the word “muhyanti” (even the great sages and demigods are placed into illusion) in Srimad-Bhagavatam 1.1.1. This means that even the great demigods, such as Lord Cesa, are not the authors of the Vedas. The Vedas were manifested from the breathing of Lord Garbhodakacayi Visnu, who is one of the many forms of the Supreme Personality of Godhead, as He enjoyed pastimes of sleep. At that time the Vedas were revealed to the demigod Brahma.

Text 108

That the Supreme Lord taught the Vedas to the demigod Brahma is confirmed by the following words of Srimad-Bhagavatam (2.4.22):

“May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahma from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahma, be pleased with me.”*

Text 109

Now an alternate interpretation of Vedanta-sutra 1.1.4 (tat tu samanvayat) will be discussed. After it is seen that the Supreme is the original author of the Vedic scriptures (sastra- yonitvat), the next sutra, beginning with the words “tat tu”, is spoken. In the word “samanvayat”, the prefix sam” means “all” and “anvayat” means the truths described in the Vedas”. In this way it is concluded that the Supreme must be the author of the Vedas, for only He has all-knowledge. Because the individual soul does not have all knowledge, he cannot be the Vedas’ author.

Text 110

That the Supreme Lord has all knowledge and the individual spirit soul does not is confirmed by these words of Svetasvatara Upanisad (3.19):

“The Supreme Lord knows everything, but no one knows Him.”*

Text 111

In Srimad-Bhagavatam 1.1.1 the word “muhyanti” (By Him even the great sages and demigods are placed into illusion) indirectly affirms that the Supreme Lord has all knowledge and no individual soul has all knowledge like the Lord. The words surayo muhyanti” mean “even the demigods like Lord Cesa are bewildered to understand the true meaning of the Vedas”.

Text 112

The Supreme Lord Himself affirms (Srimad-Bhagavatam 11.21.42):

“What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things.”*

Text 113

In this way the Supreme Lord is described. Now an alternate interpretation of Vedanta-sutra 1.1.5 (iksater nacabdam) will be discussed.

Text 114

Here someone may protest: In Katha Upanisad (1.3.15) it is said:

“The Supreme is aloof from all sound and touch. He has no form. He is eternal and unchanging.”

If this is so, how can the Supreme be the author of the Vedas?

To this protest the following reply is given: It is not true that the Supreme is aloof from all sound and other objects of sense perception. For example, in the Chandogya Upanisad (6.2.3) it is said:

“Then the Supreme glanced at the material energy. He thought: Let Me become many. I will father many children.”

Here it is said that the Supreme can see, so it is not unreasonable to assume that He can also hear. Therefore He is not aloof from sound and other objects of sense perception.

Text 115

This is explained by the word “abhijYah” (he is conscious of all manifestations) in Srimad-Bhagavatam 1.1.1. Therefore, as Chandogya Upanisad (6.2.3) explains, the Supreme Lord is conscious of all sounds and all other sense objects. Still, these powers of the Lord are not at all material, for the Lord is perfectly spiritual in nature. He existed before the material world was even manifested. The nature of the Lord is then explained in the word “svarat” (He is independent) in Srimad-Bhagavatam 1.1.1. In this way, as has already been explained in this book, it is proved that the Supreme Lord has a form. That is His nature.

Text 116

This is also affirmed by the author of Vedanta-sutra in these words (Vedanta-sutra 1.1.20): antas tad-dharmopadecat

“The person within the sun and the eye is the Supreme Personality of Godhead, because the Vedic literatures explain that His nature fits the dessription of the Lord.”

Text 117

Therefore when the scriptures say the Supreme is aloof from sound and other sense objects, it means that His sense powers are not material. In this way the first four sutras of Vedanta are explained by the first verse of Srimad-Bhagavatam. Vedanta-sutra 1.1.4 is explained by the words “anvayad itaratas ca”. The avirodha portion of Vedanta-sutra is explained by the words “muhyanti yat surayah” in the first verse of Srimad-Bhagavatam. The sadhana portion of Vedanta-sutra is explained by the word “dhimahi” in Srimad-Bhagavatam 1.1.1. The phala portion of Vedanta-sutra is explained by the words “satyam param” in Srimad-Bhagavatam 1.1.1. The first verse of Srimad-Bhagavatam also explains the meaning of the Gayatri-mantra. The syllable Om in the Gayatri-mantra is explained by the words “janmady asya yatah” in Srimad-Bhagavatam 1.1.1, for Om describes the Lord’s power to create, maintain, and annihilate the material universes.

Text 118

This is explained in the Agni Purana’s dessription of the Gayatri-mantra:

“Lord Visnu is the Supreme Personality of Godhead. From Him comes the Brahmajyoti effulgence. He is the creator, maintainer, and destroyer of the material worlds.”

Text 119

The words “yatra tri-sargo ‘mrsa” in Srimad-Bhagavatam 1.1.1 explain the words “bhur bhuvah svah” in the Gayatri-mantra. This is because both texts refer to the three material planetary systems.

Text 120

The word “svarat” in Srimad-Bhagavatam 1.1.1 explains the Gayatri-mantra’s dessription of the sun’s effulgence. The words “tene brahma hrda” in Srimad-Bhagavatam 1.1.1 explain the Gayatri-mantra’s prayer for enlightenment. That prayer is: “May the Lord mercifully engage our thoughts in meditation on Him.”

Text 121

Vedanta-sutra 1.1.20 and the passage of the Agni Purana beginning with the words “gayatrya ca samarambhah” both refer to the Gayatri-mantra and both dessribe meditation on the limitless form of the Supreme Lord.

Text 122

The Gayatri-mantra is described in these words of the Agni Purana (Chapter 216):

“One should perform the duties of sunrise, noon, and sunset. At those times one should chant the Gayatri-mantra and one should meditate on the words of the Gayatri-mantra, on the transcendental effulgence, and on the life-breath.

Text 123

“One should meditate on Gayatri, on Savitri, the sun-goddess (savituh), and on Sarasvati, the goddess of speech.

Text 124

“One should meditate on the spiritual effulgence (bhargah) of the Supreme Lord, which is described in many Vedic hymns.

Text 125

“Then one should meditate on the Lord’s supreme abode, which is the best (varenyam) of all that is effulgent.

Text 126

“This abode is the best of all attainments that may be desired (varenyam). It is better than Svargaloka and better than impersonal liberation.

Text 127

The word “varenyam” comes from the verb vrn” (to choose). Thus the spiritual world described here is the highest blessing one may wish to attain, for the spiritual world is above the world of matter, where material wakefulness, dream, and unconscious sleep dominate.

Text 128

“To attain liberation (dhimahi) I meditate on the eternal, effulgent, pure, all-knowing, Supreme Lord, who is the controller of all.

Text 129

“The origin of the impersonal Brahmajyoti is Lord Visnu. He is the Supreme Personality of Godhead. He is the creator, maintainer, and destroyer of the material universes.

Text 130

“Some performers of yajYas offer prayers to Siva, some to Durga, some to Surya, and some to Agni.

Text 131

“However, the Vedas declare that Lord Visnu is the Supreme Lord. He is the father of Agni and all the demigods.

Text 132

“The words ‘savitur varenyam’ mean ‘the abode of Lord Visnu, the Supreme Personality of Godhead’.

Text 133

“The word ‘dhimahi’ here means ‘we meditate’ or ‘we hold within the mind’.

Text 134

“Here the words “dhiyo yo nah pracodayat” mean “May Lord Visnu, whose representatives are Surya, Agni, and all the demigods, inspire the intelligence of us, the living entities subject to past karma, which sometimes is visible and sometimes waits unseen’.

Text 135

“Because of their karma the Supreme Lord sends the living entities to Svargaloka or to hell.

Text 136

“Everything within this universe is controlled and owned by the Lord. He is the maintainer of the mahat-tattva and the material universes. He enjoys pastimes in His spiritual abode. He is the swanlike Supreme Person. He is the Supreme Master.

Text 137

“Thus one should meditate on the Supreme Person. He may be seen in the circle of the sun. He is SadaSiva. He is Brahman. He is Visnu. His realm is the supreme abode.

Text 138

“Thus the words ‘savitur devasya varenyam’ refer to the spiritual world of the Supreme Lord.

Text 139

“I am the servant of the Supreme Person, the person who resides in the sun and who inspires the living entities to perform pious deeds.”

Text 140

It is also said (Agni Purana 217.6):

“The Gayatri-mantra is also described in the Purana called Srimad-Bhagavatam, which narrates the story of Vrtrasura’s death and describes the true path of religion.”

Text 141

The words “bharga”, “brahma”, para”, and “visnu” here are all names of the Supreme Personality of Godhead. The impersonalists’ idea of ahaggrahopasana”, where they imagine they are one with the Supreme, is not an appropriate way to worship the Supreme Lord.

Text 142

Now the ten subjects of Srimad-Bhagavatam will be discussed. Of these ten subjects, “sarga” (creation of the ingredients of the cosmos), “visarga” (the creations of Brahma), “sthana” (the maintenance of the creation), and “nirodha” (the winding up of the creation) are described in the words “janmady asya yatah”. “Manvvantara” (pressribed duties for law-abiding men), “icanukatha” (dessription of the incarnations of the Lord), and posana” (special favor given to the faithful) are described in the words “tene brahma hrda ya adi-kavaye”. Uti” (impetuses for activity) are described in the words muhyanti yat surayah”. “Mukti” (liberation from gross and subtle material existence) is described in the words nirasta-kuhakam dhamna”. “Acraya” (the ultimate shelter, the Supreme Personality of Godhead) is described in the words “satyam param”.

Text 143

Therefore the conclusion of the scriptures is that Lord Sri Krsna is the Supreme Personality of Godhead. In all the verses of the scriptures it is said that He is the proper object of meditation, that He has a great multitude of transcendental qualities, and that He has a transcendental form glorious with a host of transcendental opulences. In this way the Lord is described.

Text 144

The Supreme Personality of Godhead is also described in these words of Srimad-Bhagavatam (10.87.50):

“He is the Lord who eternally watches over this universe, who exists before, during, and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.”***

Text 145

In Srimad-Bhagavatam 1.1.2 it is said:

“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-realization. What is the need of any other ssripture? 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.”*

For revealing the author’s intention, the opening words of a book are most important, even more important than the book’s concluding words.

Text 146

The true subject of Srimad-Bhagavatam is also revealed in these, its concluding words (Srimad-Bhagavatam 12.13.19):

“I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He personally revealed this peerless lamp of knowledge to Brahma. Brahma spoke it to Naada Muni, who then spoke it to Krsna Dvaipayana Vyasa. Vyasa spoke it to Sukadeva Gosvami, the king of yogis, and Sukadeva spoke it to the great devotee Maharaja Pariksit.”*

Text 147

In His commentary on Vedanta-sutra 3.3.17, Cagkaracarya explains that the word “atma”, which comes at the conclusion, should be interpreted to mean the same thing as the word “sat” in the beginning, for the words of the beginning are most important. Therefore the Supreme Personality of Godhead is the true topic of Srimad-Bhagavatam, for He is described in its beginning. He is the speaker of the four most important verses of Srimad-Bhagavatam (2.9.33-36), and He is the Lord the sage Vyasa saw in mystic trance (Srimad-Bhagavatam 1.7.1-7).

Text 148

The Supreme Personality of Godhead is also described at the conclusion of Srimad-Bhagavatam (12.12.69), where it is said:

“I offer my respectful obeisances unto Srila Sukadeva Gosvami, the son of Vyasadeva. He is the destroyer of all sinful reactions and is full of self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called Srimad-Bhagavatam. This is compared to the light of the Absolute Truth.”*

Text 149

Here is the meaning of Srimad-Bhagavatam’s (12.13.19) concluding words: The word “kasmai” here means to the demigod Brahma, who stayed on the lotus flower grown from the navel of the purusa-avatara Lord Garbhodakacayi Visnu”, and “yena” means “by the Supreme Personality of Godhead whose transcendental form was described in the second canto and who there revealed His spiritual abode of Maha-Vaikuntha”. “Vibhasitah” means manifested”. It does not mean “written”.

Text 150

“Ayam” means “this Srimad-Bhagavatam”, {.sy 168}tad-rupena” means “by the demigod Brahma”, pura” means “in the previous parardha”, “tad- rupina” means “by Narada Muni”, “yogindraya” means “to Srila Sukadeva Gosvami”, “tad-atmana” means “by Srila Krsna Dvaipayana Vyasa”, and, in the next phrase of the sentence it also means “by Srila Sukadeva Gosvami”.

Text 151

The last three quarters of Srimad-Bhagavatam 12.13.19 explain the four most important verses of Srimad-Bhagavatam (2.9.33-36). By these verse the entire Srimad-Bhagavatam Purana is explained. At the end of Srimad-Bhagavatam, Sri Suta Gosvami says: “now I have explained the Srimad-Bhagavatam to all of you.”

Text 152

In this way the glories of Srimad-Bhagavatam’s teacher are revealed. Sri Krsna Dvaipayana Vyasa manifested Srimad-Bhagavatam, which was passed down through the disciplic succession from Lord Sagkarsana. In this way there is no difference in Srimad-Bhagavatam’s teachings.

Text 153

The word “para” (the Supreme) is a name of the Supreme Personality of Godhead. In the Sahasra-nama Prayers it is said:

“The Supreme (para) has no equal or superior”.

The word “para” is also used as a name of the Supreme Personality of Godhead in these words of Srimad-Bhagavatam 2.6.42):

“Karanarnavacayi Visnu is the first incarnation of the Supreme Lord (para).”*

Text 154

By speaking the word “dhimahi”, at its beginning (1,1.1) and end (12.13.19), Srimad-Bhagavatam refers to the Gayatri-mantra, which is a prayer for enlightenment spoken by the demigod Brahma and other saintly persons. In this way it is seen that Srimad-Bhagavatam is actually a commentary on the Gayatri- mantra.

Text 155

That Srimad-Bhagavatam is actually a commentary on the Gayatri-mantra is confirmed by these words of the Garuda Purana:

“The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary on the Brahma-gayatri is also there and fully expanded with all Vedic knowledge.”*

Text 156

The verse quoted in the beginning of this anuccheda was spoken by Sri Suta Gosvami.

English witness · section(s) 106

Anuccheda 106

Text 1

The Supreme Personality of Godhead is the only topic of Srimad-Bhagavatam is again described in these words (Srimad-Bhagavatam 12.12.66):

“Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable personal expansions, is abundantly and constantly described throughout the various narrations of this Srimad-Bhagavatam.”***

Text 2

Here the word “kalanah” means “destruction”, “itaratra” means “in other scriptures, which dessribe karma, Brahman, and other like topics”, akhilecah” means “the universal form, the Supersoul, Lord Narayana, and Lord Visnu, the protector of the universe”, “na giyate” means either “is not described” or “may be described in some places”, “na giyate abhiksnam” means “is not described at every moment”, , “tu” means “indeed”, “bhagavan punar iha evabhiksnam giyate” means “in Srimad-Bhagavatam the Supreme Personality of Godhead is described at every moment”.

Text 3

Here “na tv itaratra” means “in these other scriptures the foolish authors do not dessribe the Supreme Personality of Godhead, who appears in the forms of many incarnations, such as the form of Lord Narayana”.

Text 4

Here the words “bhagavan paripathito ‘nu-padam katha-prasaggaih” mean “the Supreme Personality of Godhead is described in every verse of Srimad-Bhagavatam”. This explanation I have given is original and is not taken from a previous source. The verse quoted in the beginning of this anuccheda was spoken by Srila Suta Gosvami.