Srimad-Bhagavatam: Canto 1: “Creation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Seven
The Son of Drona Punished
SB1.7.1
TEXT 1
saunaka uvaca
nirgate narade suta
bhagavan badarayanah
srutavams tad-abhipretam
tatah kim akarod vibhuh
SYNONYMS
saunakah—Sri Saunaka; uvaca—said; nirgate—having gone; narade—Narada Muni; suta—O Suta; bhagavan—the transcendentally powerful; badarayanah—Vedavyasa; srutavan—who heard; tat—his; abhipretam—desire of the mind; tatah—thereafter; kim—what; akarot—did he do; vibhuh—the great.
TRANSLATION
Rsi Saunaka asked: O Suta, the great and transcendentally powerful Vyasadeva heard everything from Sri Narada Muni. So after Narada’s departure, what did Vyasadeva do?
PURPORT
In this chapter the clue for describing Srimad-Bhagavatam is picked up as Maharaja Pariksit is miraculously saved in the womb of his mother. This was caused by Drauni (Asvatthama), Acarya Drona’s son, who killed the five sons of Draupadi while they were asleep, for which he was punished by Arjuna. Before commencing the great epic Srimad-Bhagavatam, Sri Vyasadeva realized the whole truth by trance in devotion. SB1.7.2 TEXT 2 suta uvaca brahma-nadyam sarasvatyam asramah pascime tate samyaprasa iti prokta rsinam satra-vardhanah SYNONYMS sutah—Sri Suta; uvaca—said; brahma-nadyam—on the bank of the river intimately related with Vedas, brahmanas, saints, and the Lord; sarasvatyam—Sarasvati; asramah—cottage for meditation; pascime—on the west; tate—bank; samyaprasah—the place named Samyaprasa; iti—thus; proktah—said to be; rsinam—of the sages; satra-vardhanah—that which enlivens activities. TRANSLATION Sri Suta said: On the western bank of the River Sarasvati, which is intimately related with the Vedas, there is a cottage for meditation at Samyaprasa which enlivens the transcendental activities of the sages. PURPORT For spiritual advancement of knowledge a suitable place and atmosphere are definitely required. The place on the western bank of the Sarasvati is especially suitable for this purpose. And there is the asrama of Vyasadeva at Samyaprasa. Srila Vyasadeva was a householder, yet his residential place is called an asrama. An asrama is a place where spiritual culture is always foremost. It does not matter whether the place belongs to a householder or a mendicant. The whole varnasrama system is so designed that each and every status of life is called an asrama. This means that spiritual culture is the common factor for all. The brahmacaris, the grhasthas, the vanaprasthas and the sannyasis all belong to the same mission of life, namely, realization of the Supreme. Therefore none of them are less important as far as spiritual culture is concerned. The difference is a matter of formality on the strength of renunciation. The sannyasis are held in high estimation on the strength of practical renunciation. SB1.7.3 TEXT 3 tasmin sva asrame vyaso badari-sanda-mandite asino ’pa upasprsya pranidadhyau manah svayam SYNONYMS tasmin—in that (asrama); sve—own; asrame—in the cottage; vyasah—Vyasadeva; badari—berry; sanda—trees; mandite—surrounded by; asinah—sitting; apah upasprsya—touching water; pranidadhyau—concentrated; manah—the mind; svayam—himself. TRANSLATION In that place, Srila Vyasadeva, in his own asrama, which was surrounded by berry trees, sat down to meditate after touching water for purification. PURPORT Under instructions of his spiritual master Srila Narada Muni, Vyasadeva concentrated his mind in that transcendental place of meditation. SB1.7.4 TEXT 4 bhakti-yogena manasi samyak pranihite ’male apasyat purusam purnam mayam ca tad-apasrayam SYNONYMS bhakti—devotional service; yogena—by the process of linking up; manasi—upon the mind; samyak—perfectly; pranihite—engaged in and fixed upon; amale—without any matter; apasyat—saw; purusam—the Personality of Godhead; purnam—absolute; mayam—energy; ca—also; tat—His; apasrayam—under full control. TRANSLATION Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control. PURPORT Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gita. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramatma does not permit anyone to enter into the kingdom of God. Sri Narada advised Srila Vyasadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. Srila Vyasadeva did not take notice of the effulgence of Brahman because that is not absolute vision. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gita (7.19): vasudevah sarvam iti. In the Upanisads also it is confirmed that Vasudeva, the Personality of Godhead, is covered by the golden glowing hiranmayena patrena veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen. The Absolute is mentioned here as the purusa, or person. The Absolute Personality of Godhead is mentioned in so many Vedic literatures, and in the Bhagavad-gita, the purusa is confirmed as the eternal and original person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apasrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called maya, but it is spiritual maya, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are atmarama, or fixed in trance, take shelter of this maya, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gita that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead Sri Krsna. The parama-purusa cannot be anyone except Sri Krsna Himself, as will be explained in the later slokas. SB1.7.5 TEXT 5 yaya sammohito jiva atmanam tri-gunatmakam paro ’pi manute ’nartham tat-krtam cabhipadyate SYNONYMS yaya—by whom; sammohitah—illusioned; jivah—the living entities; atmanam—self; tri-guna-atmakam—conditioned by the three modes of nature, or a product of matter; parah—transcendental; api—in spite of; manute—takes it for granted; anartham—things not wanted; tat—by that; krtam ca—reaction; abhipadyate—undergoes thereof. TRANSLATION Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. PURPORT The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gita that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners’ relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gita, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyasadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramatma) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next sloka. Personal superintendence of the illusory energy is confirmed in the Vedas (the Kena Upanisad) in relation to the demigods’ controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity. The living being thus subject to the control of external energy is differently situated. It is clear, however, from the present statement of Bhagavatam that the same external energy is situated in the inferior position before the Personality of Godhead, or the perfect being. The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyasadeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. So there are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category. Had the Lord and the living beings been the same, then Srila Sukadeva Gosvami would not have taken the trouble to describe the transcendental pastimes of the Lord, for they would all be manifestations of illusory energy. Srimad-Bhagavatam is the summum bonum remedy for suffering humanity in the clutches of maya. Srila Vyasadeva therefore first of all diagnosed the actual disease of the conditioned souls, i.e., their being illusioned by the external energy. He also saw the perfect Supreme Being, from whom illusory energy is far removed, though He saw both the diseased conditioned souls and also the cause of the disease. And the remedial measures are suggested in the next verse. Both the Supreme Personality of Godhead and the living beings are undoubtedly qualitatively one, but the Lord is the controller of the illusory energy, whereas the living entity is controlled by the illusory energy. Thus the Lord and the living beings are simultaneously one and different. Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of maya. In the same way, the living entity is also required to revive his natural love and affection for the Lord, and that is the highest perfection of the living entity. Srimad-Bhagavatam treats the conditioned soul with an aim to that goal of life. SB1.7.6 TEXT 6 anarthopasamam saksad bhakti-yogam adhoksaje lokasyajanato vidvams cakre satvata-samhitam SYNONYMS anartha—things which are superfluous; upasamam—mitigation; saksat—directly; bhakti-yogam—the linking process of devotional service; adhoksaje—unto the Transcendence; lokasya—of the general mass of men; ajanatah—those who are unaware of; vidvan—the supremely learned; cakre—compiled; satvata—in relation with the Supreme Truth; samhitam—Vedic literature. TRANSLATION The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth. PURPORT Srila Vyasadeva saw the all-perfect Personality of Godhead. This statement suggests that the complete unit of the Personality of Godhead includes His parts and parcels also. He saw, therefore, His different energies, namely the internal energy, the marginal energy and the external energy. He also saw His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed the unwanted miseries of the conditioned souls, who are bewildered by the external energy. And at last he saw the remedial measure for the conditioned souls, namely, the process of devotional service. It is a great transcendental science and begins with the process of hearing and chanting the name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service. But even with the prescribed forms of hearing and chanting, there is at once mitigation of the superfluous and unwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather, knowledge is dependent on devotional service for the ultimate realization of the Supreme Truth. SB1.7.7 TEXT 7 yasyam vai sruyamanayam krsne parama-puruse bhaktir utpadyate pumsah soka-moha-bhayapaha SYNONYMS yasyam—this Vedic literature; vai—certainly; sruyamanayam—simply by giving aural reception; krsne—unto Lord Krsna; parama—supreme; puruse—unto the Personality of Godhead; bhaktih—feelings of devotional service; utpadyate—sprout up; pumsah—of the living being; soka—lamentation; moha—illusion; bhaya—fearfulness; apaha—that which extinguishes. TRANSLATION Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. PURPORT There are various senses, of which the ear is the most effective. This sense works even when a man is deep asleep. One can protect himself from the hands of an enemy while awake, but while asleep one is protected by the ear only. The importance of hearing is mentioned here in connection with attaining the highest perfection of life, namely, getting free from three material pangs. Everyone is full of lamentation at every moment, he is after the mirage of illusory things, and he is always afraid of his supposed enemy. These are the primary symptoms of material disease. And it is definitely suggested herein that simply by hearing the message of Srimad-Bhagavatam one gets attachment for the Supreme Personality of Godhead Sri Krsna, and as soon as this is effected the symptoms of the material diseases disappear. Srila Vyasadeva saw the all-perfect Personality of Godhead, and in this statement the all-perfect Personality of Godhead Sri Krsna is clearly confirmed. The ultimate result of devotional service is to develop genuine love for the Supreme Personality. Love is a word which is often used in relation with man and woman. And love is the only word that can be properly used to indicate the relation between Lord Krsna and the living entities. The living entities are mentioned as prakrti in the Bhagavad-gita, and in Sanskrit prakrti is a feminine object. The Lord is always described as the parama-purusa, or the supreme male personality. Thus the affection between the Lord and the living entities is something like that between the male and the female. Therefore the term love of Godhead is quite appropriate. Loving devotional service to the Lord begins with hearing about the Lord. There is no difference between the Lord and the subject matter heard about Him. The Lord is absolute in all respects, and thus there is no difference between Him and the subject matter heard about Him. Therefore, hearing about Him means immediate contact with Him by the process of vibration of the transcendental sound. And the transcendental sound is so effective that it acts at once by removing all material affections mentioned above. As mentioned before, a living entity develops a sort of complexity by material association, and the illusory encagement of the material body is accepted as an actual fact. Under such false complexity, the living beings under different categories of life become illusioned in different ways. Even in the most developed stage of human life, the same illusion prevails in the form of many isms and divides the loving relation with the Lord and thereby divides the loving relation between man and man. By hearing the subject matter of Srimad-Bhagavatam this false complexity of materialism is removed, and real peace in society begins, which politicians aspire for so eagerly in so many political situations. The politicians want a peaceful situation between man and man, and nation and nation, but at the same time, because of too much attachment for material domination, there is illusion and fearfulness. Therefore the politicians’ peace conferences cannot bring about peace in society. It can only be done by hearing the subject matter described in the Srimad-Bhagavatam about the Supreme Personality of Godhead Sri Krsna. The foolish politicians may go on holding peace and summit conferences for hundreds of years, but they will fail to achieve success. Until we reach the stage of reestablishing our lost relation with Krsna, the illusion of accepting the body as the self will prevail, and thus fearfulness will also prevail. As for the validity of Sri Krsna as the Supreme Personality of Godhead, there are hundreds and thousands of evidences from revealed scriptures, and there are hundreds and thousands of evidences from personal experiences of devotees in various places like Vrndavana, Navadvipa and Puri. Even in the Kaumudi dictionary the synonyms of Krsna are given as the son of Yasoda and the Supreme Personality of Godhead Parabrahman. The conclusion is that simply by hearing the Vedic literature Srimad-Bhagavatam, one can have direct connection with the Supreme Personality of Godhead Sri Krsna, and thereby one can attain the highest perfection of life by transcending worldly miseries, illusion and fearfulness. These are practical tests for one who has actually given a submissive hearing to the readings of the Srimad-Bhagavatam. SB1.7.8 TEXT 8 sa samhitam bhagavatim krtvanukramya catma-jam sukam adhyapayam asa nivrtti-niratam munih SYNONYMS sah—that; samhitam—Vedic literature; bhagavatim—in relation with the Personality of Godhead; krtva—having done; anukramya—by correction and repetition; ca—and; atma-jam—his own son; sukam—Sukadeva Gosvami; adhyapayam asa—taught; nivrtti—path of self realization; niratam—engaged; munih—the sage. TRANSLATION The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and revising it, taught it to his own son, Sri Sukadeva Gosvami, who was already engaged in self-realization. PURPORT Srimad-Bhagavatam is the natural commentation on the Brahma-sutras compiled by the same author. This Brahma-sutra, or Vedanta-sutra, is meant for those who are already engaged in self-realization. Srimad-Bhagavatam is so made that one becomes at once engaged in the path of self-realization simply by hearing the topics. Although it is especially meant for the paramahamsas, or those who are totally engaged in self-realization, it works into the depths of the hearts of those who may be worldly men. Worldly men are all engaged in sense gratification. But even such men will find in this Vedic literature a remedial measure for their material diseases. Sukadeva Gosvami was a liberated soul from the very beginning of his birth, and his father taught him Srimad-Bhagavatam. Amongst mundane scholars, there is some diversity of opinion as to the date of compilation of Srimad-Bhagavatam. It is, however, certain from the text of the Bhagavatam that it was compiled before the disappearance of King Pariksit and after the departure of Lord Krsna. When Maharaja Pariksit was ruling the world as the King of Bharata-varsa, he chastised the personality of Kali. According to revealed scriptures and astrological calculation, the age of Kali is in its five thousandth year. Therefore, Srimad-Bhagavatam was compiled not less than five thousand years ago. Mahabharata was compiled before Srimad-Bhagavatam, and the Puranas were compiled before Mahabharata. That is an estimation of the date of compilation of the different Vedic literatures. The synopsis of Srimad-Bhagavatam was given before the detailed description under instruction of Narada. Srimad-Bhagavatam is the science for following the path of nivrtti-marga. The path of pravrtti-marga was condemned by Narada. That path is the natural inclination for all conditioned souls. The theme of Srimad-Bhagavatam is the cure of the materialistic disease of the human being, or stopping completely the pangs of material existence. SB1.7.9 TEXT 9 saunaka uvaca sa vai nivrtti-niratah sarvatropeksako munih kasya va brhatim etam atmaramah samabhyasat SYNONYMS saunakah uvaca—Sri Saunaka asked; sah—he; vai—of course; nivrtti—on the path of self-realization; niratah—always engaged; sarvatra—in every respect; upeksakah—indifferent; munih—sage; kasya—for what reason; va—or; brhatim—vast; etam—this; atma-aramah—one who is pleased in himself; samabhyasat—undergo the studies. TRANSLATION Sri Saunaka asked Suta Gosvami: Sri Sukadeva Gosvami was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? PURPORT For the people in general the highest perfection of life is to cease from material activities and be fixed on the path of self-realization. Those who take pleasure in sense enjoyment, or those who are fixed in material bodily welfare work, are called karmis. Out of thousands and millions of such karmis, one may become an atmarama by self-realization. Atma means self, and arama means to take pleasure. Everyone is searching after the highest pleasure, but the standard of pleasure of one may be different from the standard of another. Therefore, the standard of pleasure enjoyed by the karmis is different from that of the atmaramas. The atmaramas are completely indifferent to material enjoyment in every respect. Srila Sukadeva Gosvami had already attained that stage, and still he was attracted to undergo the trouble of studying the great Bhagavatam literature. This means that Srimad-Bhagavatam is a postgraduate study even for the atmaramas, who have surpassed all the studies of Vedic knowledge. SB1.7.10 TEXT 10 suta uvaca atmaramas ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhuta-guno harih SYNONYMS sutah uvaca—Suta Gosvami said; atmaramah—those who take pleasure in atma (generally, spirit self); ca—also; munayah—sages; nirgranthah—freed from all bondage; api—in spite of; urukrame—unto the great adventurer; kurvanti—do; ahaitukim—unalloyed; bhaktim—devotional service; ittham-bhuta—such wonderful; gunah—qualities; harih—of the Lord. TRANSLATION All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. PURPORT Lord Sri Caitanya Mahaprabhu explained this atmarama sloka very vividly before His chief devotee Srila Sanatana Gosvami. He points out eleven factors in the sloka, namely (1) atmarama, (2) munayah, (3) nirgrantha, (4) api, (5) ca, (6) urukrama, (7) kurvanti, (8) ahaitukim, (9) bhaktim, (10) ittham-bhuta-gunah and (11) harih. According to the Visva-prakasa Sanskrit dictionary, there are seven synonyms for the word atmarama, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence and (7) personal habits. The word munayah refers to (1) those who are thoughtful, (2) those who are grave and silent, (3) ascetics, (4) the persistent, (5) mendicants, (6) sages and (7) saints. The word nirgrantha conveys these ideas: (1) one who is liberated from nescience, (2) one who has no connection with scriptural injunction, i.e., who is freed from the obligation of the rules and regulations mentioned in the revealed scriptures like ethics, Vedas, philosophy, psychology and metaphysics (in other words the fools, illiterate, urchins, etc., who have no connection with regulative principles), (3) a capitalist, and also (4) one who is penniless. According to the Sabda-kosa dictionary, the affix ni is used in the sense of (1) certainty, (2) counting, (3) building, and (4) forbiddance, and the word grantha is used in the sense of wealth, thesis, vocabulary, etc. The word urukrama means “the one whose activities are glorious.” Krama means “step.” This word urukrama specifically indicates the Lord’s incarnation as Vamana, who covered the whole universe by immeasurable steps. Lord Visnu is powerful, and His activities are so glorious that He has created the spiritual world by His internal potency and the material world by His external potency. By His all-pervading features He is everywhere present as the Supreme Truth, and in His personal feature He is always present in His transcendental abode of Goloka Vrndavana, where He displays His transcendental pastimes in all variegatedness. His activities cannot be compared to anyone else’s, and therefore the word urukrama is just applicable to Him only. According to Sanskrit verbal arrangement, kurvanti refers to doing things for someone else. Therefore, it means that the atmaramas render devotional service unto the Lord not for personal interest but for the pleasure of the Lord, Urukrama. Hetu means “causal.” There are many causes for one’s sense satisfaction, and they can be chiefly classified as material enjoyment, mystic powers and liberation, which are generally desired by progressive persons. As far as material enjoyments are concerned, they are innumerable, and the materialists are eager to increase them more and more because they are under the illusory energy. There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.). These mystic powers are mentioned in the Bhagavatam. The forms of liberation are five in number. Therefore, unalloyed devotion means service to the Lord without desire for the above-mentioned personal benefits. And the powerful Personality of Godhead Sri Krsna can be fully satisfied by such unalloyed devotees free from all sorts of desires for personal benefit. Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sadhana-bhakti. When unalloyed practice of sadhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation. The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord. According to Hari-bhakti-sudhodaya, the import of the word ittham-bhuta is “complete bliss.” Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow’s hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead. The personal form of Lord Sri Krsna is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation. There is no need of logical arguments in support of this statement, but out of one’s own nature one becomes attracted by the qualities of Lord Sri Krsna. We must know for certain that the qualities of the Lord have nothing to do with mundane qualities. All of them are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality while another is attracted by another. Great sages, such as the four bachelor-devotees Sanaka, Sanatana, Sananda and Sanat-kumara, were attracted by the fragrance of flowers and tulasi leaves anointed with the pulp of sandalwood offered at the lotus feet of the Lord. Similarly, Sukadeva Gosvami was attracted by the transcendental pastimes of the Lord. Sukadeva Gosvami was already situated in the liberated stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His pastimes has nothing to do with material affinity. Similarly, the young cowherd damsels were attracted by the bodily features of the Lord, and Rukmini was attracted by hearing about the glories of the Lord. Lord Krsna attracts even the mind of the goddess of fortune. He attracts, in special cases, the minds of all young girls. He attracts the minds of the elderly ladies by paternal affection. He attracts the mind of the male in the humors of servitude and friendship. The word hari conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested. By His personal features and transcendental attributes, the Lord attracts all psychological activities of a pure devotee. Such is the attractive power of Lord Krsna. The attraction is so powerful that a pure devotee never hankers for any one of the four principles of religion. These are the attractive features of the transcendental attributes of the Lord. And adding to this the words api and ca, one can increase the imports unlimitedly. According to Sanskrit grammar there are seven synonyms for the word api. So by interpreting each and every word of this sloka, one can see unlimited numbers of transcendental qualities of Lord Krsna that attract the mind of a pure devotee.