Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Thirty-two
SB3.32.29
TEXT 29
yatha mahan aham-rupas
tri-vrt panca-vidhah svarat
ekadasa-vidhas tasya
vapur andam jagad yatah
SYNONYMS
yatha—as; mahan—the mahat-tattva; aham-rupah—the false ego; tri-vrt—the three modes of material nature; panca-vidhah—the five material elements; sva-rat—the individual consciousness; ekadasa-vidhah—the eleven senses; tasya—of the living entity; vapuh—the material body; andam—the brahmanda; jagat—the universe; yatah—from which or from whom.
TRANSLATION
From the total energy, the mahat-tattva, I have manifested the false ego, the three modes of material nature, the five material elements, the individual consciousness, the eleven senses and the material body. Similarly, the entire universe has come from the Supreme Personality of Godhead.
PURPORT
The Supreme Lord is described as mahat-pada, which means that the total material energy, known as the mahat-tattva, is lying at His lotus feet. The origin or the total energy of the cosmic manifestation is the mahat-tattva. From the mahat-tattva all the other twenty-four divisions have sprung, namely the eleven senses (including the mind), the five sense objects, the five material elements, and then consciousness, intelligence and false ego. The Supreme Personality of Godhead is the cause of the mahat-tattva, and therefore, in one sense, because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation. But at the same time the cosmic manifestation is different from the Lord. The word svarat is very significant here. Svarat means “independent.” The Supreme Lord is independent, and the individual soul is also independent. Although there is no comparison between the two qualities of independence, the living entity is minutely independent, and the Supreme Lord is fully independent. As the individual soul has a material body made of five elements and the senses, the supreme independent Lord similarly has the gigantic body of the universe. The individual body is temporary; similarly, the entire universe, which is considered to be the body of the Supreme Lord, is also temporary, and both the individual and universal bodies are products of the mahat-tattva. One has to understand the differences with intelligence. Everyone knows that his material body has developed from a spiritual spark, and similarly the universal body has developed from the supreme spark, Supersoul. As the individual body develops from the individual soul, the gigantic body of the universe develops from the Supreme Soul. Just as the individual soul has consciousness, the Supreme Soul is also conscious. But although there is a similarity between the consciousness of the Supreme Soul and the consciousness of the individual soul, the individual soul’s consciousness is limited, whereas the consciousness of the Supreme Soul is unlimited. This is described in Bhagavad-gita (13.3). Ksetrajnam capi mam viddhi: the Supersoul is present in every field of activity, just as the individual soul is present in the individual body. Both of them are conscious. The difference is that the individual soul is conscious of the individual body only, whereas the Supersoul is conscious of the total number of individual bodies. SB3.32.30 TEXT 30 etad vai sraddhaya bhaktya yogabhyasena nityasah samahitatma nihsango viraktya paripasyati SYNONYMS etat—this; vai—certainly; sraddhaya—with faith; bhaktya—by devotional service; yoga-abhyasena—by practice of yoga; nityasah—always; samahita-atma—he whose mind is fixed; nihsangah—aloof from material association; viraktya—by detachment; paripasyati—understands. TRANSLATION This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association. PURPORT The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Krsna consciousness can become absorbed in full samadhi. It is possible for them to see and understand the actual fact of the entire cosmic manifestation and its cause. It is clearly stated here that this is not possible to understand for one who has not developed devotional service in full faith. The words samahitatma and samadhi are synonymous. SB3.32.31 TEXT 31 ity etat kathitam gurvi jnanam tad brahma-darsanam yenanubuddhyate tattvam prakrteh purusasya ca SYNONYMS iti—thus; etat—this; kathitam—described; gurvi—O respectful mother; jnanam—knowledge; tat—that; brahma—the Absolute Truth; darsanam—revealing; yena—by which; anubuddhyate—is understood; tattvam—the truth; prakrteh—of matter; purusasya—of spirit; ca—and. TRANSLATION My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship. SB3.32.32 TEXT 32 jnana-yogas ca man-nistho nairgunyo bhakti-laksanah dvayor apy eka evartho bhagavac-chabda-laksanah SYNONYMS jnana-yogah—philosophical research; ca—and; mat-nisthah—directed towards Me; nairgunyah—free from the material modes of nature; bhakti—devotional service; laksanah—named; dvayoh—of both; api—moreover; ekah—one; eva—certainly; arthah—purpose; bhagavat—the Supreme Personality of Godhead; sabda—by the word; laksanah—signified. TRANSLATION Philosophical research culminates in understanding the Supreme Personality of Godhead. After achieving this understanding, when one becomes free from the material modes of nature, he attains the stage of devotional service. Either by devotional service directly or by philosophical research, one has to find the same destination, which is the Supreme Personality of Godhead. PURPORT It is said in Bhagavad-gita that after many, many lives of philosophical research the wise man ultimately comes to the point of knowing that Vasudeva, the Supreme Personality of Godhead, is everything, and therefore he surrenders unto Him. Such serious students in philosophical research are rare because they are very great souls. If by philosophical research one cannot come to the point of understanding the Supreme Person, then his task is not finished. His search in knowledge is still to be continued until he comes to the point of understanding the Supreme Lord in devotional service. The opportunity for direct touch with the Personality of Godhead is given in Bhagavad-gita, where it is also said that those who take to other processes, namely the processes of philosophical speculation and mystic yoga practice, have much trouble. After many, many years of much trouble, a yogi or wise philosopher may come to Him, but his path is very troublesome, whereas the path of devotional service is easy for everyone. One can achieve the result of wise philosophical speculation simply by discharging devotional service, and unless one reaches the point of understanding the Personality of Godhead by his mental speculation, all his research work is said to be simply a labor of love. The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person. The Lord says in Bhagavad-gita (14.27), brahmano hi pratisthaham amrtasyavyayasya ca: “I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss.” The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramatma. SB3.32.33 TEXT 33 yathendriyaih prthag-dvarair artho bahu-gunasrayah eko naneyate tadvad bhagavan sastra-vartmabhih SYNONYMS yatha—as; indriyaih—by the senses; prthak-dvaraih—in different ways; arthah—an object; bahu-guna—many qualities; asrayah—endowed with; ekah—one; nana—differently; iyate—is perceived; tadvat—similarly; bhagavan—the Supreme Personality of Godhead; sastra-vartmabhih—according to different scriptural injunctions. TRANSLATION A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different. PURPORT It appears that by following the path of jnana-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Krsna consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both bhakti-yoga and jnana-yoga are meant for reaching the same destination—the Personality of Godhead. By the process of jnana-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person. Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gita. Bhaktya mam abhijanati: [Bg. 18.55] if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise. By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niskalam anantam: brahmananda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Krsna. When one deals directly with Krsna, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhananda Sarasvati therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Krsna face to face. As the mind is the center of all the activities of the senses, Krsna is called the master of the senses, Hrsikesa. The process is to fix the mind on Hrsikesa, or Krsna, as Maharaja Ambarisa did (sa vai manah krsna-padaravindayoh). Bhakti is the basic principle of all processes. Without bhakti, neither jnana-yoga nor astanga-yoga can be successful, and unless one approaches Krsna, the principles of self-realization have no ultimate destination. SB3.32.34-36 TEXTS 34–36 kriyaya kratubhir danais tapah-svadhyaya-marsanaih atmendriya-jayenapi sannyasena ca karmanam yogena vividhangena bhakti-yogena caiva hi dharmenobhaya-cihnena yah pravrtti-nivrttiman atma-tattvavabodhena vairagyena drdhena ca iyate bhagavan ebhih saguno nirgunah sva-drk SYNONYMS kriyaya—by fruitive activities; kratubhih—by sacrificial performances; danaih—by charity; tapah—austerities; svadhyaya—study of Vedic literature; marsanaih—and by philosophical research; atma-indriya-jayena—by controlling the mind and senses; api—also; sannyasena—by renunciation; ca—and; karmanam—of fruitive activities; yogena—by yoga practice; vividha-angena—of different divisions; bhakti-yogena—by devotional service; ca—and; eva—certainly; hi—indeed; dharmena—by prescribed duties; ubhaya-cihnena—having both symptoms; yah—which; pravrtti—attachment; nivrtti-man—containing detachment; atma-tattva—the science of self-realization; avabodhena—by understanding; vairagyena—by detachment; drdhena—strong; ca—and; iyate—is perceived; bhagavan—the Supreme Personality of Godhead; ebhih—by these; sa-gunah—in the material world; nirgunah—beyond the material modes; sva-drk—one who sees his constitutional position. TRANSLATION By performing fruitive activities and sacrifices, by distributing charity, by performing austerities, by studying various literatures, by conducting philosophical research, by controlling the mind, by subduing the senses, by accepting the renounced order of life and by performing the prescribed duties of one’s social order; by performing the different divisions of yoga practice, by performing devotional service and by exhibiting the process of devotional service containing the symptoms of both attachment and detachment; by understanding the science of self-realization and by developing a strong sense of detachment, one who is expert in understanding the different processes of self-realization realizes the Supreme Personality of Godhead as He is represented in the material world as well as in transcendence. PURPORT As it is stated in the previous verse, one has to follow the principles of the scriptures. There are different prescribed duties for persons in the different social and spiritual orders. Here it is stated that performance of fruitive activities and sacrifices and distribution of charity are activities meant for persons who are in the householder order of society. There are four orders of the social system: brahmacarya, grhastha, vanaprastha and sannyasa. For the grhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended. Similarly, austerity, study of Vedic literature, and philosophical research are meant for the vanaprasthas, or retired persons. Study of the Vedic literature from the bona fide spiritual master is meant for the brahmacari, or student. Atmendriya-jaya, control of the mind and taming of the senses, is meant for persons in the renounced order of life. All these different activities are prescribed for different persons so that they may be elevated to the platform of self-realization and from there to Krsna consciousness, devotional service. The words bhakti-yogena caiva hi mean that whatever is to be performed, as described in verse 34, whether yoga or sacrifice or fruitive activity or study of Vedic literature or philosophical research or acceptance of the renounced order of life, is to be executed in bhakti-yoga. The words caiva hi, according to Sanskrit grammar, indicate that one must perform all these activities mixed with devotional service, otherwise such activities will not produce any fruit. Any prescribed activity must be performed for the sake of the Supreme Personality of Godhead. It is confirmed in Bhagavad-gita (9.27), yat karosi yad asnasi: “Whatever you do, whatever you eat, whatever you sacrifice, whatever austerities you undergo and whatever charities you give, the result should be given to the Supreme Lord.” The word eva is added, indicating that one must execute activities in such a way. Unless one adds devotional service to all activities, he cannot achieve the desired result, but when bhakti-yoga is prominent in every activity, then the ultimate goal is sure. One has to approach the Supreme Personality of Godhead, Krsna, as it is stated in Bhagavad-gita: “After many, many births, one approaches the Supreme Person, Krsna, and surrenders unto Him, knowing that He is everything.” Also in Bhagavad-gita, the Lord says, bhoktaram yajna-tapasam: [Bg. 5.29] “For anyone who is undergoing rigid austerity or for anyone performing different kinds of sacrifices, the beneficiary is the Supreme Personality of Godhead.” He is the proprietor of all planets, and He is the friend of every living soul. The words dharmenobhaya-cihnena mean that the bhakti-yoga process contains two symptoms, namely attachment for the Supreme Lord and detachment from all material affinities. There are two symptoms of advancement in the process of devotional service, just as there are two processes taking place while eating. A hungry man feels strength and satisfaction from eating, and at the same time he gradually becomes detached from eating any more. Similarly, with the execution of devotional service, real knowledge develops, and one becomes detached from all material activities. In no other activity but devotional service is there such detachment from matter and attachment for the Supreme. There are nine different processes to increase this attachment to the Supreme Lord: hearing, chanting, remembering, worshiping, serving the Lord, making friendship, praying, offering everything and serving the lotus feet of the Lord. The processes for increasing detachment from material affinities are explained in verse 36. One can achieve elevation to the higher planetary systems like the heavenly kingdom by executing one’s prescribed duties and by performing sacrifices. When one is transcendental to such desires because of accepting the renounced order of life, he can understand the Brahman feature of the Supreme, and when one is able to see his real constitutional position, he sees all other processes and becomes situated in the stage of pure devotional service. At that time he can understand the Supreme Personality of Godhead, Bhagavan. Understanding of the Supreme person is called atma-tattva-avabodhena, which means “understanding of one’s real constitutional position.” If one actually understands one’s constitutional position as an eternal servitor of the Supreme Lord, he becomes detached from the service of the material world. Everyone engages in some sort of service. If one does not know one’s constitutional position, one engages in the service of his personal gross body or his family, society or country. But as soon as one is able to see his constitutional position (the word sva-drk means “one who is able to see”), he becomes detached from such material service and engages himself in devotional service. As long as one is in the modes of material nature and is performing the duties prescribed in the scriptures, he can be elevated to higher planetary systems, where the predominating deities are material representations of the Supreme Personality of Godhead, like the sun-god, the moon-god, the air-god, Brahma and Lord Siva. All the different demigods are material representations of the Supreme Lord. By material activities one can approach only such demigods, as stated in Bhagavad-gita (9.25). Yanti deva-vrata devan: those who are attached to the demigods and who perform the prescribed duties can approach the abodes of the demigods. In this way, one can go to the planet of the Pitas, or forefathers. Similarly, one who fully understands the real position of his life adopts devotional service and realizes the Supreme Personality of Godhead. SB3.32.37 TEXT 37 pravocam bhakti-yogasya svarupam te catur-vidham kalasya cavyakta-gater yo ’ntardhavati jantusu SYNONYMS pravocam—explained; bhakti-yogasya—of devotional service; svarupam—the identity; te—to you; catuh-vidham—in four divisions; kalasya—of time; ca—also; avyakta-gateh—the movement of which is imperceptible; yah—which; antardhavati—chases; jantusu—the living entities. TRANSLATION My dear mother, I have explained to you the process of devotional service and its identity in four different social divisions. I have explained to you as well how eternal time is chasing the living entities, although it is imperceptible to them. PURPORT The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries. Lord Kapila is summarizing the importance of the process of devotional service. Bhakti-yoga, as described before, is divided into four divisions, three in the material modes of nature and one in transcendence, which is untinged by the modes of material nature. Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service. SB3.32.38 TEXT 38 jivasya samsrtir bahvir avidya-karma-nirmitah yasv anga pravisann atma na veda gatim atmanah SYNONYMS jivasya—of the living entity; samsrtih—courses of material existence; bahvih—many; avidya—in ignorance; karma—by work; nirmitah—produced; yasu—into which; anga—My dear mother; pravisan—entering; atma—the living entity; na—not; veda—understands; gatim—the movement; atmanah—of himself. TRANSLATION There are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into that forgetfulness, he is unable to understand where his movements will end. PURPORT Once one enters into the continuation of material existence, it is very difficult to get out. Therefore the Supreme Personality of Godhead comes Himself or sends His bona fide representative, and He leaves behind scriptures like Bhagavad-gita and Srimad-Bhagavatam, so that the living entities hovering in the darkness of nescience may take advantage of the instructions, the saintly persons and the spiritual masters and thus be freed. Unless the living entity receives the mercy of the saintly persons, the spiritual master or Krsna, it is not possible for him to get out of the darkness of material existence; by his own endeavor it is not possible. SB3.32.39 TEXT 39 naitat khalayopadisen navinitaya karhicit na stabdhaya na bhinnaya naiva dharma-dhvajaya ca SYNONYMS na—not; etat—this instruction; khalaya—to the envious; upadiset—one should teach; na—not; avinitaya—to the agnostic; karhicit—ever; na—not; stabdhaya—to the proud; na—not; bhinnaya—to the misbehaved; na—not; eva—certainly; dharma-dhvajaya—to the hypocrites; ca—also. TRANSLATION Lord Kapila continued: This instruction is not meant for the envious, for the agnostics or for persons who are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material possessions. SB3.32.40 TEXT 40 na lolupayopadisen na grharudha-cetase nabhaktaya ca me jatu na mad-bhakta-dvisam api SYNONYMS na—not; lolupaya—to the greedy; upadiset—one should instruct; na—not; grha-arudha-cetase—to one who is too attached to family life; na—not; abhaktaya—to the nondevotee; ca—and; me—of Me; jatu—ever; na—not; mat—My; bhakta—devotees; dvisam—to those who are envious of; api—also. TRANSLATION It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead. PURPORT Persons who are always planning to do harm to other living entities are not eligible to understand Krsna consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Krsna consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Krsna consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Krsna consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Krsna consciousness to such persons. Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Krsna consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Krsna consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Krsna consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Krsna consciousness. SB3.32.41 TEXT 41 sraddadhanaya bhaktaya vinitayanasuyave bhutesu krta-maitraya susrusabhirataya ca SYNONYMS sraddadhanaya—faithful; bhaktaya—to the devotee; vinitaya—respectful; anasuyave—nonenvious; bhutesu—to all living entities; krta-maitraya—friendly; susrusa—faithful service; abhirataya—eager to render; ca—and. TRANSLATION Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity. SB3.32.42 TEXT 42 bahir-jata-viragaya santa-cittaya diyatam nirmatsaraya sucaye yasyaham preyasam priyah SYNONYMS bahih—for what is outside; jata-viragaya—to him who has developed detachment; santa-cittaya—whose mind is peaceful; diyatam—let this be instructed; nirmatsaraya—nonenvious; sucaye—perfectly cleansed; yasya—of whom; aham—I; preyasam—of all that is very dear; priyah—the most dear. TRANSLATION This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Krsna consciousness. PURPORT In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Srimad-Bhagavatam or Bhagavad-gita from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee. One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Krsna consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Krsna consciousness. A devotee should always be very kind to the general public in instructing Krsna consciousness because that is the only solution for getting out of the clutches of maya. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word susrusabhirataya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jata-viragaya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Krsna consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word sucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Krsna, or Visnu, constantly. The word diyatam means that knowledge of Krsna consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life. In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee. SB3.32.43 TEXT 43 ya idam srnuyad amba sraddhaya purusah sakrt yo vabhidhatte mac-cittah sa hy eti padavim ca me SYNONYMS yah—he who; idam—this; srnuyat—may hear; amba—O mother; sraddhaya—with faith; purusah—a person; sakrt—once; yah—he who; va—or; abhidhatte—repeats; mat-cittah—his mind fixed on Me; sah—he; hi—certainly; eti—attains; padavim—abode; ca—and; me—My. TRANSLATION Anyone who once meditates upon Me with faith and affection, who hears and chants about Me, surely goes back home, back to Godhead. Thus end the Bhaktivedanta purports of the Third Canto, Thirty-second Chapter, of the Srimad-Bhagavatam, entitled “Entanglement in Fruitive Activities.”