Causelessmercy - Ebook - Srimad-Bhagavatam - Canto 3 - 29.2

Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-nine

SB3.29.26

TEXT 26

atmanas ca parasyapi

yah karoty antarodaram

tasya bhinna-drso mrtyur

vidadhe bhayam ulbanam

SYNONYMS

atmanah—of himself; ca—and; parasya—of another; api—also; yah—one who; karoti—discriminates; antara—between; udaram—the body; tasya—of him; bhinna-drsah—having a differential outlook; mrtyuh—as death; vidadhe—I cause; bhayam—fear; ulbanam—great.

TRANSLATION

As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.

PURPORT

There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee’s outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.

atha mam sarva-bhutesu

bhutatmanam krtalayam

arhayed dana-manabhyam

maitryabhinnena caksusa

atha—therefore; mam—Me; sarva-bhutesu—in all creatures; bhuta-atmanam—the Self in all beings; krta-alayam—abiding; arhayet—one should propitiate; dana-manabhyam—through charity and respect; maitrya—through friendship; abhinnena—equal; caksusa—by viewing.

Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.

It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook. The impersonalist sometimes accepts a poor individual soul as being daridra-narayana, meaning that Narayana, the Supreme Personality of Godhead, has become poor. This is a contradiction. The Supreme Personality of Godhead is full in all opulences. He can agree to live with a poor soul or even with an animal, but this does not make Him poor.

There are two Sanskrit words used here, mana and dana. Mana indicates a superior, and dana indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that mana, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brahmana are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuntha situation everywhere. That is His inconceivable potency. Therefore, when Narayana is living in the heart of a hog, He does not become a hog-Narayana. He is always Narayana and is unaffected by the body of the hog.

jivah srestha hy ajivanam

tatah prana-bhrtah subhe

tatah sa-cittah pravaras

tatas cendriya-vrttayah

jivah—living entities; sresthah—better; hi—indeed; ajivanam—than inanimate objects; tatah—than them; prana-bhrtah—entities with life symptoms; subhe—O blessed mother; tatah—than them; sa-cittah—entities with developed consciousness; pravarah—better; tatah—than them; ca—and; indriya-vrttayah—those with sense perception.

Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.

In the previous verse it was explained that living entities should be honored by charitable gifts and friendly behavior, and in this verse and in the following verses, the description of different grades of living entities is given so that one can know when to behave friendly and when to give charity. For example, a tiger is a living entity, part and parcel of the Supreme Personality of Godhead, and the Supreme Lord is living in the heart of the tiger as Supersoul. But does this mean that we have to treat the tiger in a friendly manner? Certainly not. We have to treat him differently, giving him charity in the form of prasada. The many saintly persons in the jungles do not treat the tigers in a friendly way, but they supply prasada foodstuffs to them. The tigers come, take the food and go away, just as a dog does. According to the Vedic system, a dog is not allowed to enter the house. Because of their uncleanliness, cats and dogs are not allowed within the apartment of a gentleman, but are so trained that they stand outside. The compassionate householder will supply prasada to the dogs and cats, who eat outside and then go away. We must treat the lower living entities compassionately, but this does not mean that we have to treat them in the same way we treat other human beings. The feeling of equality must be there, but the treatment should be discriminating. Just how discrimination should be maintained is given in the following six verses concerning the different grades of living conditions.

The first division is made between dead, stonelike matter and the living organism. A living organism is sometimes manifested even in stone. Experience shows that some hills and mountains grow. This is due to the presence of the soul within that stone. Above that, the next manifestation of the living condition is development of consciousness, and the next manifestation is the development of sense perception. In the Moksa-dharma section of the Mahabharata it is stated that trees have developed sense perception; they can see and smell. We know by experience that trees can see. Sometimes in its growth a large tree changes its course of development to avoid some hindrances. This means that a tree can see, and according to Mahabharata, a tree can also smell. This indicates the development of sense perception.

tatrapi sparsa-vedibhyah

pravara rasa-vedinah

tebhyo gandha-vidah sresthas

tatah sabda-vido varah

tatra—among them; api—moreover; sparsa-vedibhyah—than those perceiving touch; pravarah—better; rasa-vedinah—those perceiving taste; tebhyah—than them; gandha-vidah—those perceiving smell; sresthah—better; tatah—than them; sabda-vidah—those perceiving sound; varah—better.

Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.

Although Westerners accept that Darwin first expounded the doctrine of evolution, the science of anthropology is not new. The development of the evolutionary process was known long before from the Bhagavatam, which was written five thousand years ago. There are records of the statements of Kapila Muni, who was present almost in the beginning of the creation. This knowledge has existed since the Vedic time, and all these sequences are disclosed in Vedic literature; the theory of gradual evolution or anthropology is not new to the Vedas.

It is said here that amongst the trees there are also evolutionary processes; the different kinds of trees have touch perception. It is said that better than the trees are the fish because fish have developed the sense of taste. Better than the fish are the bees, who have developed the sense of smell, and better than them are the serpents because serpents have developed the sense of hearing. In the darkness of night a snake can find its eatables simply by hearing the frog’s very pleasant cry. The snake can understand, “There is the frog,” and he captures the frog simply because of its sound vibration. This example is sometimes given for persons who vibrate sounds simply for death. One may have a very nice tongue that can vibrate sound like the frogs, but that kind of vibration is simply calling death. The best use of the tongue and of sound vibration is to chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. That will protect one from the hands of cruel death.

rupa-bheda-vidas tatra

tatas cobhayato-datah

tesam bahu-padah sresthas

catus-padas tato dvi-pat

rupa-bheda—distinctions of form; vidah—those who perceive; tatra—than them; tatah—than them; ca—and; ubhayatah—in both jaws; datah—those with teeth; tesam—of them; bahu-padah—those who have many legs; sresthah—better; catuh-padah—four-legged; tatah—than them; dvi-pat—two-legged.

Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings.

It is said that certain birds, such as crows, can distinguish one form from another. Living entities that have many legs, like the wasp, are better than plants and grasses, which have no legs. Four-legged animals are better than many-legged living entities, and better than the animals is the human being, who has only two legs.

tato varnas ca catvaras

tesam brahmana uttamah

brahmanesv api veda-jno

hy artha-jno ’bhyadhikas tatah

tatah—among them; varnah—classes; ca—and; catvarah—four; tesam—of them; brahmanah—a brahmana; uttamah—best; brahmanesu—among the brahmanas; api—moreover; veda—the Vedas; jnah—one who knows; hi—certainly; artha—the purpose; jnah—one who knows; abhyadhikah—better; tatah—than him.

Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brahmanas, are best. Among the brahmanas, one who has studied the Vedas is the best, and among the brahmanas who have studied the Vedas, one who knows the actual purport of Veda is the best.

The system of four classifications in human society according to quality and work is very scientific. This system of brahmanas, ksatriyas, vaisyas and sudras has now become vitiated as the present caste system in India, but it appears that this system has been current a very long time, since it is mentioned in Srimad-Bhagavatam and Bhagavad-gita. Unless there is such a division of the social orders in human society, including the intelligent class, the martial class, the mercantile class and the laborer class, there is always confusion as to who is to work for what purpose. A person trained to the stage of understanding the Absolute Truth is a brahmana, and when such a brahmana is veda jna, he understands the purpose of Veda. The purpose of Veda is to understand the Absolute. One who understands the Absolute Truth in three phases, namely Brahman, Paramatma and Bhagavan, and who understands the term Bhagavan to mean the Supreme Personality of Godhead, is considered to be the best of the brahmanas, or a Vaisnava.

artha-jnat samsaya-cchetta

tatah sreyan sva-karma-krt

mukta-sangas tato bhuyan

adogdha dharmam atmanah

artha-jnat—than one who knows the purpose of the Vedas; samsaya—doubts; chetta—one who cuts off; tatah—than him; sreyan—better; sva-karma—his prescribed duties; krt—one who executes; mukta-sangah—liberated from material association; tatah—than him; bhuyan—better; adogdha—not executing; dharmam—devotional service; atmanah—for himself.

Better than the brahmana who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.

Artha jna brahmana refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramatma and Bhagavan. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brahmana-Vaisnava who can explain clearly and eradicate all doubts, but if he does not follow the Vaisnava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an acarya. The position of an acarya is that he executes devotional service with no desire for elevation to a higher position of life.

The highest perfectional brahmana is the Vaisnava. A Vaisnava who knows the science of the Absolute Truth but is not able to preach such knowledge to others is described as being in the lower stage, one who not only understands the principles of the science of God but can also preach is in the second stage, and one who not only can preach but who also sees everything in the Absolute Truth and the Absolute Truth in everything is in the highest class of Vaisnavas. It is mentioned here that a Vaisnava is already a brahmana; in fact, the highest stage of brahminical perfection is reached when one becomes a Vaisnava.

tasman mayy arpitasesa-

kriyarthatma nirantarah

mayy arpitatmanah pumso

mayi sannyasta-karmanah

na pasyami param bhutam

akartuh sama-darsanat

tasmat—than him; mayi—unto Me; arpita—offered; asesa—all; kriya—actions; artha—wealth; atma—life, soul; nirantarah—without cessation; mayi—unto Me; arpita—offered; atmanah—whose mind; pumsah—than a person; mayi—unto Me; sannyasta—dedicated; karmanah—whose activities; na—not; pasyami—I see; param—greater; bhutam—living entity; akartuh—without proprietorship; sama—same; darsanat—whose vision.

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life—everything—unto Me without cessation.

In this verse the word sama-darsanat means that he no longer has any separate interest; the devotee’s interest and the Supreme Personality of Godhead’s interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Krsna is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Sometimes Mayavadi philosophers, due to a poor fund of knowledge, define the word sama-darsanat to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul—everything—for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuh means “without any sense of proprietorship.” Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Krsna consciousness, it was not with the purpose that people would call Him Krsna, the Supreme Personality of Godhead; rather, He preached that Krsna is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. It is clearly stated, therefore, mayi sannyasta-karmanah: the devotee works, but he works for the Supreme. It is also stated, mayy arpitatmanah: “He gives his mind unto Me.” These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

manasaitani bhutani

pranamed bahu-manayan

isvaro jiva-kalaya

pravisto bhagavan iti

manasa—with the mind; etani—to these; bhutani—living entities; pranamet—he offers respects; bahu-manayan—showing regard; isvarah—the controller; jiva—of the living entities; kalaya—by His expansion as the Supersoul; pravistah—has entered; bhagavan—the Supreme Personality of Godhead; iti—thus.

Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller.

A perfect devotee, as described above, does not make the mistake of thinking that because the Supreme Personality of Godhead as Paramatma has entered into the body of every living entity, every living entity has become the Supreme Personality of Godhead. This is foolishness. Suppose a person enters into a room; that does not mean that the room has become that person. Similarly, that the Supreme Lord has entered into each of the 8,400,000 particular types of material bodies does not mean that each of these bodies has become the Supreme Lord. Because the Supreme Lord is present, however, a pure devotee accepts each body as the temple of the Lord, and since the devotee offers respect to such temples in full knowledge, he gives respect to every living entity in relationship with the Lord. Mayavadi philosophers wrongly think that because the Supreme Person has entered the body of a poor man, the Supreme Lord has become daridra-narayana, or poor Narayana. These are all blasphemous statements of atheists and nondevotees.

bhakti-yogas ca yogas ca

maya manavy udiritah

yayor ekatarenaiva

purusah purusam vrajet

bhakti-yogah—devotional service; ca—and; yogah—mystic yoga; ca—also; maya—by Me; manavi—O daughter of Manu; udiritah—described; yayoh—of which two; ekatarena—by either one; eva—alone; purusah—a person; purusam—the Supreme Person; vrajet—can achieve.

My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.

Herein the Supreme Personality of Godhead Kapiladeva perfectly explains that the mystic yoga system, consisting of eight different kinds of yoga activities, has to be performed with the aim of coming to the perfectional stage of bhakti-yoga. It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogi is advised to meditate on the form of Lord Visnu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.

When, by meditation on the Supreme Personality of Godhead in all detail, one comes to the point of love of God, that is the point of bhakti-yoga, and at that point he must actually render service to the Lord out of transcendental love. Anyone who practices yoga and comes to the point of devotional service can attain the Supreme Personality of Godhead in His transcendental abode. Here it is clearly stated, purusah purusam vrajet: the purusa, the living entity, goes to the Supreme Person. The Supreme Personality of Godhead and the living entity are qualitatively one; both are defined as purusa. The quality of purusa exists both in the Supreme Godhead and in the living entity. purusa means “enjoyer,” and the spirit of enjoyment is present both in the living entity and in the Supreme Lord. The difference is that the quantity of enjoyment is not equal. The living entity cannot experience the same quantity of enjoyment as the Supreme Personality of Godhead. An analogy may be made with a rich man and a poor man: the propensity for enjoyment is present in both, but the poor man cannot enjoy in the same quantity as the rich man. When the poor man dovetails his desires with those of the rich man, however, and when there is cooperation between the poor man and the rich man, or between the big and the small man, then the enjoyment is shared equally. That is like bhakti-yoga. purusah purusam vrajet: when the living entity enters into the kingdom of God and cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as the Supreme Personality of Godhead.

On the other hand, when the living entity wants to enjoy by imitating the Supreme Personality of Godhead, his desire is called maya, and it puts him in the material atmosphere. A living entity who wants to enjoy on his personal account and not cooperate with the Supreme Lord is engaged in materialistic life. As soon as he dovetails his enjoyment with the Supreme Personality of Godhead, he is engaged in spiritual life. An example may be cited here: The different limbs of the body cannot enjoy life independently; they must cooperate with the whole body and supply food to the stomach. In so doing, all the different parts of the body enjoy equally in cooperation with the whole body. That is the philosophy of acintya-bhedabheda, simultaneous oneness and difference. The living entity cannot enjoy life in opposition to the Supreme Lord; he has to dovetail his activities with the Lord by practicing bhakti-yoga.

It is said herein that one can approach the Supreme Personality of Godhead by either the yoga process or the bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Visnu. In the modern age, however, a yoga process has been manufactured which aims at something void and impersonal. Actually, yoga means meditation on the form of Lord Visnu. If the yoga practice is actually performed according to the standard direction, there is no difference between yoga and bhakti-yoga.

etad bhagavato rupam

brahmanah paramatmanah

param pradhanam purusam

daivam karma-vicestitam

etat—this; bhagavatah—of the Supreme Personality of Godhead; rupam—form; brahmanah—of Brahman; parama-atmanah—of Paramatma; param—transcendental; pradhanam—chief; purusam—personality; daivam—spiritual; karma-vicestitam—whose activities.

This purusa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramatma. He is the transcendental chief personality, and His activities are all spiritual.

In order to distinguish the personality whom the individual soul must approach, it is described herein that this purusa, the Supreme Personality of Godhead, is the chief amongst all living entities and is the ultimate form of the impersonal Brahman effulgence and Paramatma manifestation. Since He is the origin of the Brahman effulgence and Paramatma manifestation, He is described herewith as the chief personality. It is confirmed in the Katha Upanisad, nityo nityanam: there are many eternal living entities, but He is the chief maintainer. This is confirmed in Bhagavad-gita also, where Lord Krsna says, aham sarvasya prabhavah: “I am the origin of everything, including the Brahman effulgence and Paramatma manifestation.” His activities are transcendental, as confirmed in Bhagavad-gita. Janma karma ca me divyam: [Bg. 4.9] the activities and the appearance and disappearance of the Supreme Personality of Godhead are transcendental; they are not to be considered material. Anyone who knows this fact—that the appearance, disappearance and activities of the Lord are beyond material activities or material conception—is liberated. Yo vetti tattvatah/ tyaktva deham punar janma: [Bg. 4.9] such a person, after quitting his body, does not come back again to this material world, but goes to the Supreme Person. It is confirmed here, purusah purusam vrajet: the living entity goes to the Supreme Personality simply by understanding His transcendental nature and activities.

rupa-bhedaspadam divyam

kala ity abhidhiyate

bhutanam mahad-adinam

yato bhinna-drsam bhayam

rupa-bheda—of the transformation of forms; aspadam—the cause; divyam—divine; kalah—time; iti—thus; abhidhiyate—is known; bhutanam—of living entities; mahat-adinam—beginning with Lord Brahma; yatah—because of which; bhinna-drsam—with separate vision; bhayam—fear.

The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.

Everyone is afraid of the activities of time, but a devotee who knows that the time factor is another representation or manifestation of the Supreme Personality of Godhead has nothing to fear from the influence of time. The phrase rupa-bhedaspadam is very significant. By the influence of time, so many forms are changing. For example, when a child is born his form is small, but in the course of time that form changes into a larger form, the body of a boy, and then the body of a young man. Similarly, everything is changed and transformed by the time factor, or by the indirect control of the Supreme Personality of Godhead. Usually, we do not see any difference between the body of a child and the body of a boy or young man because we know that these changes are due to the action of the time factor. There is cause for fear for a person who does not know how time acts.

yo ’ntah pravisya bhutani

bhutair atty akhilasrayah

sa visnv-akhyo ’dhiyajno ’sau

kalah kalayatam prabhuh

yah—He who; antah—within; pravisya—entering; bhutani—living entities; bhutaih—by living entities; atti—annihilates; akhila—of everyone; asrayah—the support; sah—He; visnu—Visnu; akhyah—named; adhiyajnah—the enjoyer of all sacrifices; asau—that; kalah—time factor; kalayatam—of all masters; prabhuh—the master.

Lord Visnu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the time factor and the master of all masters. He enters everyone’s heart, He is the support of everyone, and He causes every being to be annihilated by another.

Lord Visnu, the Supreme Personality of Godhead, is clearly described in this passage. He is the supreme enjoyer, and all others are working as His servants. As stated in the Caitanya caritamrta (Adi 5.14), ekale isvara krsna: the only Supreme Lord is Visnu. Ara saba bhrtya: all others are His servants. Lord Brahma, Lord Siva and other demigods are all servants. The same Visnu enters everyone’s heart as Paramatma, and He causes the annihilation of every being through another being.

na casya kascid dayito

na dvesyo na ca bandhavah

avisaty apramatto ’sau

pramattam janam anta-krt

na—not; ca—and; asya—of the Supreme Personality of Godhead; kascit—anyone; dayitah—dear; na—not; dvesyah—enemy; na—not; ca—and; bandhavah—friend; avisati—approaches; apramattah—attentive; asau—He; pramattam—inattentive; janam—persons; anta-krt—the destroyer.

No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.

Forgetfulness of one’s relationship with Lord Visnu, the Supreme Personality of Godhead, is the cause of one’s repeated birth and death. A living entity is as eternal as the Supreme Lord, but due to his forgetfulness he is put into this material nature and transmigrates from one body to another, and when the body is destroyed, he thinks that he is also destroyed. Actually, this forgetfulness of his relationship with Lord Visnu is the cause of his destruction. Anyone who revives his consciousness of the original relationship receives inspiration from the Lord. This does not mean that the Lord is someone’s enemy and someone else’s friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, harim vina na srtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Visnu and thus save themselves from the cycle of birth and death.

yad-bhayad vati vato ’yam

suryas tapati yad-bhayat

yad-bhayad varsate devo

bha-gano bhati yad-bhayat

yat—of whom (the Supreme Personality of Godhead); bhayat—out of fear; vati—blows; vatah—the wind; ayam—this; suryah—sun; tapati—shines; yat—of whom; bhayat—out of fear; yat—of whom; bhayat—out of fear; varsate—sends rains; devah—the god of rain; bha-ganah—the host of heavenly bodies; bhati—shine; yat—of whom; bhayat—out of fear.

Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed their luster.

The Lord states in Bhagavad-gita, mayadhyaksena prakrtih suyate: [Bg. 9.10] “Nature is working under My direction.” The foolish person thinks that nature is working automatically, but such an atheistic theory is not supported in the Vedic literature. Nature is working under the superintendence of the Supreme Personality of Godhead. That is confirmed in Bhagavad-gita, and we also find here that the sun shines under the direction of the Lord, and the cloud pours forth showers of rain under the direction of the Lord. All natural phenomena are under superintendence of the Supreme Personality of Godhead, Visnu.

yad vanaspatayo bhita

latas causadhibhih saha

sve sve kale ’bhigrhnanti

puspani ca phalani ca

yat—because of whom; vanah-patayah—the trees; bhitah—fearful; latah—creepers; ca—and; osadhibhih—herbs; saha—with; sve sve kale—each in its own season; abhigrhnanti—bear; puspani—flowers; ca—and; phalani—fruits; ca—also.

Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal plants and flowers blossom and fructify, each in its own season.

As the sun rises and sets and the seasonal changes ensue at their appointed times by the superintendence of the Supreme Personality of Godhead, so the seasonal plants, flowers, herbs and trees all grow under the direction of the Supreme Lord. It is not that plants grow automatically, without any cause, as the atheistic philosophers say. Rather, they grow in pursuance of the supreme order of the Supreme Personality of Godhead. It is confirmed in the Vedic literature that the Lord’s diverse energies are working so nicely that it appears that everything is being done automatically.

sravanti sarito bhita

notsarpaty udadhir yatah

agnir indhe sa-giribhir

bhur na majjati yad-bhayat

sravanti—flow; saritah—rivers; bhitah—fearful; na—not; utsarpati—overflows; uda-dhih—the ocean; yatah—because of whom; agnih—fire; indhe—burns; sa-giribhih—with its mountains; bhuh—the earth; na—not; majjati—sinks; yat—of whom; bhayat—out of fear.

Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe.

We can understand from the Vedic literature that this universe is half filled with water, on which Garbhodakasayi Visnu is lying. From His abdomen a lotus flower has grown, and within the stem of that lotus flower all the different planets exist. The material scientist explains that all these different planets are floating because of the law of gravity or some other law; but the actual lawmaker is the Supreme Personality of Godhead. When we speak of law, we must understand that there must be a lawmaker. The material scientists can discover laws of nature, but they are unable to recognize the lawmaker. From Srimad-Bhagavatam and Bhagavad-gita we can know who the lawmaker is: the lawmaker is the Supreme Personality of Godhead.

It is said here that the planets do not sink. Since they are floating under the order or energy of the Supreme Godhead, they do not fall down into the water which covers half the universe. All the planets are heavy, with their various mountains, seas, oceans, cities, palaces and buildings, and yet they are floating. It is understood from this passage that all the other planets that are floating in the air have oceans and mountains similar to those on this planet.

nabho dadati svasatam

padam yan-niyamad adah

lokam sva-deham tanute

mahan saptabhir avrtam

nabhah—the sky; dadati—gives; svasatam—to the living entities; padam—abode; yat—of whom (the Supreme Personality of Godhead); niyamat—under the control; adah—that; lokam—the universe; sva-deham—own body; tanute—expands; mahan—the mahat-tattva; saptabhih—with the seven (layers); avrtam—covered.

Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control.

It is understood from this verse that all the planets in outer space are floating, and they all hold living entities. The word svasatam means “those who breathe,” or the living entities. In order to accommodate them, there are innumerable planets. Every planet is a residence for innumerable living entities, and the necessary space is provided in the sky by the supreme order of the Lord. It is also stated here that the total universal body is increasing. It is covered by seven layers, and as there are five elements within the universe, so the total elements, in layers, cover the outside of the universal body. The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one.

gunabhimanino devah

sargadisv asya yad-bhayat

vartante ’nuyugam yesam

vasa etac caracaram

guna—the modes of material nature; abhimaninah—in charge of; devah—the demigods; sarga-adisu—in the matter of creation and so on; asya—of this world; yat-bhayat—out of fear of whom; vartante—carry out functions; anuyugam—according to the yugas; yesam—of whom; vase—under the control; etat—this; cara-acaram—everything animate and inanimate.

Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control.

The three modes of material nature, namely goodness, passion and ignorance, are under the control of three deities—Brahma, Visnu and Lord Siva. Lord Visnu is in charge of the mode of goodness, Lord Brahma is in charge of the mode of passion, and Lord Siva is in charge of the mode of ignorance. Similarly, there are many other demigods in charge of the air department, the water department, the cloud department, etc. Just as the government has many different departments, so, within this material world, the government of the Supreme Lord has many departments, and all these departments function in proper order out of fear of the Supreme Personality of Godhead. Demigods are undoubtedly controlling all matter, animate and inanimate, within the universe, but above them the supreme controller is the Personality of Godhead. Therefore in the Brahma-samhita it is said, isvarah paramah krsnah [Bs. 5.1]. Undoubtedly there are many controllers in the departmental management of this universe, but the supreme controller is Krsna.

There are two kinds of dissolutions. One kind of dissolution takes place when Brahma goes to sleep during his night, and the final dissolution takes place when Brahma dies. As long as Brahma does not die, creation, maintenance and destruction are actuated by different demigods under the superintendence of the Supreme Lord.

so ’nanto ’nta-karah kalo

’nadir adi-krd avyayah

janam janena janayan

marayan mrtyunantakam

sah—that; anantah—endless; anta-karah—destroyer; kalah—time; anadih—without beginning; adi-krt—the creator; avyayah—not liable to change; janam—persons; janena—by persons; janayan—creating; marayan—destroying; mrtyuna—by death; antakam—the lord of death.

The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamaraja.

By the influence of eternal time, which is a representative of the Supreme Personality of Godhead, the father begets a son, and the father dies by the influence of cruel death. But by time’s influence, even the lord of cruel death is killed. In other words, all the demigods within the material world are temporary, like ourselves. Our lives last for one hundred years at the most, and similarly, although their lives may last for millions and billions of years, the demigods are not eternal. No one can live within this material world eternally. The phenomenal world is created, maintained and destroyed by the finger signal of the Supreme Personality of Godhead. Therefore a devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-ninth Chapter, of the Srimad-Bhagavatam, entitled “Explanation of Devotional Service by Lord Kapila.”

Next chapter (SB 3.30)