Causelessmercy - Ebook - Srimad-Bhagavatam - Canto 3 - 7.1

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

Chapter Seven

SB3.7.14

TEXT 14

asesa-sanklesa-samam vidhatte

gunanuvada-sravanam murareh

kim va punas tac-caranaravinda-

paraga-seva-ratir atma-labdha

SYNONYMS

asesa—unlimited; sanklesa—miserable conditions; samam—cessation; vidhatte—can perform; guna-anuvada—of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; sravanam—hearing and chanting; murareh—of Murari (Sri Krsna), the Personality of Godhead; kim va—what to speak of; punah—again; tat—His; carana-aravinda—lotus feet; paraga-seva—to the service of the flavorful dust; ratih—attraction; atma-labdha—those who have gained such self-achievement.

TRANSLATION

Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Sri Krsna, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord’s lotus feet?

PURPORT

Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jnana, or the path of philosophical understanding of the Supreme—Brahma, Paramatma and Bhagavan. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sadhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called raga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sadhana-bhakti one may gradually rise to the point of raga-bhakti, and by performing raga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.

sanchinnah samsayo mahyam

tava suktasina vibho

ubhayatrapi bhagavan

mano me sampradhavati

vidurah uvaca—Vidura said; sanchinnah—cut off; samsayah—doubts; mahyam—unto me; tava—your; sukta-asina—by the weapon of convincing words; vibho—O my lord; ubhayatra api—both in God and in the living entity; bhagavan—O powerful one; manah—mind; me—my; sampradhavati—perfectly entering.

Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them.

The science of Krsna, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.

sadhv etad vyahrtam vidvan

natma-mayayanam hareh

abhaty apartham nirmulam

visva-mulam na yad bahih

sadhu—as good as it should be; etat—all these explanations; vyahrtam—thus spoken; vidvan—O learned one; na—not; atma—the self; maya—energy; ayanam—movement; hareh—of the Personality of Godhead; abhati—appears; apartham—without meaning; nirmulam—without basis; visva-mulam—the origin is the Supreme; na—not; yat—which; bahih—outside.

O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.

A living entity’s unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, maya, whereas the living entity is predominated by the same maya under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul’s attempt to become one with the Lord is the last snare of maya.

yas ca mudhatamo loke

yas ca buddheh param gatah

tav ubhau sukham edhete

klisyaty antarito janah

yah—one who is; ca—also; mudha-tamah—the lowest of the fools; loke—in the world; yah ca—and one who is; buddheh—of intelligence; param—transcendental; gatah—gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; klisyati—suffer; antaritah—situated between; janah—persons.

Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.

The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog’s life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahamsas. But persons who are neither like hogs and dogs nor on the level of the paramahamsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedanta-sutra states, athato brahma jijnasa: “Now one should inquire about Brahman.” This inquiry is necessary for those who are between the paramahamsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.

arthabhavam viniscitya

pratitasyapi natmanah

tam capi yusmac-carana-

sevayaham paranude

artha-abhavam—without substance; viniscitya—being ascertained; pratitasya—of the apparent values; api—also; na—never; atmanah—of the self; tam—that; ca—also; api—thus; yusmat—your; carana—feet; sevaya—by service; aham—myself; paranude—shall be able to give up.

But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea.

The sufferings of the conditioned soul are superficial and have no intrinsic value, like the cutting off of one’s head in a dream. Yet although this statement is theoretically very true, it is very difficult for the common man or the neophyte on the transcendental path to realize practically. However, by serving the feet of great transcendentalists like Maitreya Muni and by constantly associating with them, one is enabled to give up the false idea that the soul suffers from material pangs.

yat-sevaya bhagavatah

kuta-sthasya madhu-dvisah

rati-raso bhavet tivrah

padayor vyasanardanah

yat—to whom; sevaya—by service; bhagavatah—of the Personality of Godhead; kuta-sthasya—of the unchangeable; madhu-dvisah—the enemy of the Madhu asura; rati-rasah—attachment in different relationships; bhavet—develops; tivrah—highly ecstatic; padayoh—of the feet; vyasana—distresses; ardanah—vanquishing.

By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one’s material distresses.

The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord. The Lord is the enemy of the Madhu demon, or in other words He is the enemy of the suffering of His pure devotee. The word rati-rasah is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one’s service attachment in the material world is automatically vanquished. As stated in Bhagavad-gita (2.59), rasa-varjam raso ’py asya param drstva nivartate.

durapa hy alpa-tapasah

seva vaikuntha-vartmasu

yatropagiyate nityam

deva-devo janardanah

durapa—rarely obtainable; hi—certainly; alpa-tapasah—of one whose austerity is meager; seva—service; vaikuntha—the transcendental kingdom of God; vartmasu—on the path of; yatra—wherein; upagiyate—is glorified; nityam—always; deva—of the demigods; devah—the Lord; jana-ardanah—the controller of the living entities.

Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.

The path of liberation, as recommended by all authorities, is to serve the mahatma transcendentalists. As far as Bhagavad-gita is concerned, the mahatmas are the pure devotees who are on the path to Vaikuntha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Sri Caitanya Mahaprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahatmas, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.

srstvagre mahad-adini

sa-vikarany anukramat

tebhyo virajam uddhrtya

tam anu pravisad vibhuh

srstva—after creating; agre—in the beginning; mahat-adini—the total material energy; sa-vikarani—along with the sense organs; anukramat—by a gradual process of differentiation; tebhyah—out of that; virajam—the gigantic universal form; uddhrtya—manifesting; tam—unto that; anu—later; pravisat—entered; vibhuh—the Supreme.

After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it.

Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics.

yam ahur adyam purusam

sahasranghry-uru-bahukam

yatra visva ime lokah

sa-vikasam ta asate

yam—who; ahuh—is called; adyam—original; purusam—incarnation for cosmic manifestation; sahasra—thousand; anghri—legs; uru—thighs; bahukam—hands; yatra—wherein; visvah—the universe; ime—all these; lokah—planets; sa-vikasam—with respective developments; te—all of them; asate—living.

The purusa incarnation lying on the Causal Ocean is called the original purusa in the material creations, and in His virat form, in whom all the planets and their inhabitants live, He has many thousands of legs and hands.

The first purusa is Karanodakasayi Visnu, the second purusa is Garbhodakasayi Visnu, and the third purusa is Ksirodakasayi Visnu, in whom is contemplated the virat-purusa, the gigantic form in which all the planets with their different developments and inhabitants are floating.

yasmin dasa-vidhah pranah

sendriyarthendriyas tri-vrt

tvayerito yato varnas

tad-vibhutir vadasva nah

yasmin—in which; dasa-vidhah—ten kinds of; pranah—air of life; sa—with; indriya—senses; artha—interest; indriyah—of the senses; tri-vrt—three kinds of life vigor; tvaya—by you; iritah—explained; yatah—wherefrom; varnah—four specific divisions; tat-vibhutih—prowess; vadasva—please describe; nah—unto me.

O great brahmana, you have told me that the gigantic virat form and His senses, sense objects and ten kinds of life air exist with three kinds of life vigor. Now, if you will, kindly explain to me the different powers of the specific divisions.

SB3.7.24

TEXT 24

yatra putrais ca pautrais ca

naptrbhih saha gotrajaih

praja vicitrakrtaya

asan yabhir idam tatam

SYNONYMS

yatra—wherein; putraih—along with sons; ca—and; pautraih—along with grandsons; ca—also; naptrbhih—with grandsons from daughters; saha—along with; gotra-jaih—of the same family; prajah—generations; vicitra—of different kinds; akrtayah—so done; asan—exist; yabhih—by whom; idam—all these planets; tatam—spread.

TRANSLATION

O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species.

SB3.7.25

TEXT 25

prajapatinam sa patis

caklpe kan prajapatin

sargams caivanusargams ca

manun manvantaradhipan

SYNONYMS

praja-patinam—of the demigods like Brahma and others; sah—he; patih—leader; caklpe—decided; kan—whomsoever; prajapatin—fathers of the living entities; sargan—generations; ca—also; eva—certainly; anusargan—later generations; ca—and; manun—the Manus; manvantara-adhipan—and the changes of such.

TRANSLATION

O learned brahmana, please describe how the leader of all the demigods, namely Prajapati, Brahma, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus.

PURPORT

The human race, or manusya-sara, descends from the Manus, sons and grandsons of the Prajapati, Brahma. The descendants of Manu reside in all the different planets and rule all the universe.

upary adhas ca ye loka

bhumer mitratmajasate

tesam samstham pramanam ca

bhur-lokasya ca varnaya

upari—on the head; adhah—underneath; ca—also; ye—which; lokah—planets; bhumeh—of the earth; mitra-atmaja—O son of Mitra (Maitreya Muni); asate—do exist; tesam—their; samstham—situation; pramanam ca—also their measurement; bhuh-lokasya—of the earthly planets; ca—also; varnaya—please describe.

O son of Mitra, kindly describe how the planets are situated above the earth as well as underneath it, and also please mention their measurement as well as that of the earthly planets.

Yasmin vijnate sarvam evam vijnatam bhavati. This Vedic hymn declares emphatically that the devotee of the Lord knows everything material and spiritual in relationship with the Lord. Devotees are not simply emotional, as is ill conceived by certain less intelligent men. Their direction is practical. They know everything that is and all the details of the Lord’s domination over the different creations.

tiryan-manusa-devanam

sarisrpa-patattrinam

vada nah sarga-samvyuham

garbha-sveda-dvijodbhidam

tiryak—subhuman; manusa—human beings; devanam—of the superhuman beings, or demigods; sarisrpa—reptiles; patattrinam—of the birds; vada—kindly describe; nah—unto me; sarga—generation; samvyuham—specific divisions; garbha—embryonic; sveda—perspiration; dvija—twice-born; udbhidam—of the planets, etc.

Also please describe the living beings under different classifications: subhumans, humans, those born of the embryo, those born of perspiration, those who are twice-born [birds], and the plants and vegetables. Kindly describe their generations and subdivisions also.

SB3.7.28

TEXT 28

gunavatarair visvasya

sarga-sthity-apyayasrayam

srjatah srinivasasya

vyacaksvodara-vikramam

SYNONYMS

guna—modes of material nature; avataraih—of the incarnations; visvasya—of the universe; sarga—creation; sthiti—maintenance; apyaya—destruction; asrayam—and ultimate rest; srjatah—of the one who creates; srinivasasya—of the Personality of Godhead; vyacaksva—kindly describe; udara—magnanimous; vikramam—specific activities.

TRANSLATION

Please also describe the incarnations of the material modes of nature—Brahma, Visnu and Mahesvara—and please describe the incarnation of the Supreme Personality of Godhead and His magnanimous activities.

PURPORT

Although Brahma, Visnu and Mahesvara, the three incarnations of the material modes of nature, are the principal deities for the creation, maintenance and destruction of the cosmic manifestation, they are not the final authority. The Supreme Personality of Godhead Lord Krsna is the ultimate goal, the cause of all causes. He is the asraya, or the final rest of everything.

varnasrama-vibhagams ca

rupa-sila-svabhavatah

rsinam janma-karmani

vedasya ca vikarsanam

varna-asrama—the four divisions of social statuses and orders of spiritual culture; vibhagan—respective divisions; ca—also; rupa—personal feature s; sila-svabhavatah—personal character; rsinam—of the sages; janma—birth; karmani—activities; vedasya—of the Vedas; ca—and; vikarsanam—categorical divisions.

O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas.

The four statuses and orders of human society— brahmanas, ksatriyas, vaisyas and sudras, as wall as brahmacaris, grhasthas, vanaprasthas and sannyasis—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a sudrani mother, yet he is more than a brahmana by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahabharata is also a division of the Vedas, but it is meant for women, sudras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahabharata.

yajnasya ca vitanani

yogasya ca pathah prabho

naiskarmyasya ca sankhyasya

tantram va bhagavat-smrtam

yajnasya—of sacrifices; ca—also; vitanani—expansions; yogasya—of the mystic powers; ca—also; pathah—ways; prabho—O my lord; naiskarmyasya—of knowledge; ca—and; sankhyasya—of analytical studies; tantram—the path of devotional service; va—as well as; bhagavat—in relation with the Personality of Godhead; smrtam—regulative principles.

Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.

The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Srila Narada Muni. One can take advantage of such regulative explanations of the path of devotional service and make progressive advancement in the devotional service of the Lord. Sankhya philosophy is the basic principle of acquiring knowledge, as will be explained by the sage Maitreya. The Sankhya philosophy enunciated by Kapiladeva, the son of Devahuti, is the real source of knowledge about the Supreme Truth. Knowledge not based on the Sankhya philosophy is mental speculation and can yield no tangible profit.

pasanda-patha-vaisamyam

pratiloma-nivesanam

jivasya gatayo yas ca

yavatir guna-karmajah

pasanda-patha—the path of the faithless; vaisamyam—imperfection by contradiction; pratiloma—crossbreeding; nivesanam—situation; jivasya—of the living entities; gatayah—movements; yah—as they are; ca—also; yavatih—as many as; guna—modes of material nature; karma-jah—generated by different work.

Please also describe the imperfections and contradictions of the faithless atheists, the situation of crossbreeding, and the movements of the living entities in various species of life according to their particular modes of nature and work.

The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.

dharmartha-kama-moksanam

nimittany avirodhatah

vartaya danda-nites ca

srutasya ca vidhim prthak

dharma—religiosity; artha—economic development; kama—sense gratification; moksanam—salvation; nimittani—causes; avirodhatah—without being contradictory; vartayah—on the principles of the means of livelihood; danda-niteh—of law and order; ca—also; srutasya—of the codes of scriptures; ca—also; vidhim—regulations; prthak—different.

You may also describe the noncontradictory causes of religiosity, economic development, sense gratification and salvation and also the different means of livelihood and different processes of law and order as mentioned in the revealed scriptures.

SB3.7.33

TEXT 33

sraddhasya ca vidhim brahman

pitrnam sargam eva ca

graha-naksatra-taranam

kalavayava-samsthitim

SYNONYMS

sraddhasya—of the periodical offerings of respects; ca—also; vidhim—regulations; brahman—O brahmana; pitrnam—of the forefathers; sargam—creation; eva—as; ca—also; graha—planetary system; naksatra—the stars; taranam—luminaries; kala—time; avayava—duration; samsthitim—situations.

TRANSLATION

Please also explain the regulations for offering respects to the forefathers, the creation of the Pitrloka, the time schedule in the planets, stars and luminaries, and their respective situations.

PURPORT

The time durations of day and night as well as months and years are different in the different planets, stars and luminaries. The higher planets like the moon and Venus have time measurements different from those of the earth. It is said that six months of this planet earth equal one day of the higher planets. In Bhagavad-gita the duration of one day in years multiplied by 1,000. And the month and year in Brahmaloka are calculated in that measure.

danasya tapaso vapi

yac cesta-purtayoh phalam

pravasa-sthasya yo dharmo

yas ca pumsa utapadi

danasya—of charity; tapasah—of penance; vapi—lake; yat—that which; ca—and; ista—endeavor; purtayoh—of reservoirs of water; phalam—fruitive result; pravasa-sthasya—one who is away from home; yah—that which; dharmah—duty; yah ca—and which; pumsah—of man; uta—described; apadi—in danger.

Please also describe the fruitive results of charity and penance and of digging reservoirs of water. Please describe the situation of persons who are away from home and also the duty of a man in an awkward position.

The digging of reservoirs of water for public use is a great work of charity, and retiring from family life after fifty years of age is a great act of penance performed by the sober human being.

yena va bhagavams tusyed

dharma-yonir janardanah

samprasidati va yesam

etad akhyahi me ’nagha

yena—by which; va—either; bhagavan—the Personality of Godhead; tusyet—is satisfied; dharma-yonih—the father of all religion; janardanah—the controller of all living being; samprasidati—completely satisfied; va—either, or; yesam—of those; etat—all these; akhyahi—kindly describe; me—unto me; anagha—O sinless one.

O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.

All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gita (7.16), four kinds of pious men—the needy, the distressed, the enlightened and the inquisitive—approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (Bg. 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.

anuvratanam sisyanam

putranam ca dvijottama

anaprstam api bruyur

guravo dina-vatsalah

anuvratanam—the followers; sisyanam—of the disciples; putranam—of the sons; ca—also; dvija-uttama—O best amongst the brahmanas; anaprstam—that which is not asked for; api—in spite of; bruyuh—please describe; guravah—the spiritual masters; dina-vatsalah—who are kind to the needy.

O best among the brahmanas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.

There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.

tattvanam bhagavams tesam

katidha pratisankramah

tatremam ka upasiran

ka u svid anuserate

tattvanam—of the elements of nature; bhagavan—O great sage; tesam—of them; katidha—how many; pratisankramah—dissolutions; tatra—thereupon; imam—unto the Supreme Lord; ke—who are they; upasiran—being saved; ke—who are they; u—who; svit—may; anuserate—serve the Lord while He sleeps.

Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep.

In the Brahma-samhita (5.47–48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Maha-Visnu lying in yoga-nidra, or mystic sleep.

yah karanarnava-jale bhajati sma yoga-
nidram ananta-jagad-anda-saroma-kupah
adhara-saktim avalambya param sva-murtim
govindam adi-purusam tam aham bhajami

yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami

“Govinda, the ultimate and Supreme Personality of Godhead [Lord Krsna], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.

“Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Maha-Visnu, and He is a part of the part of Lord Krsna. I worship Govinda, the original Lord.”

After the dissolution of the material manifestations, the Lord and His kingdom beyond the Causal Ocean do not disappear, nor do the inhabitants, the Lord’s associates. The associates of the Lord are far more numerous than the living entities who have forgotten the Lord due to material association. The impersonalist’s explanation of the word aham in the four verses of the original Bhagavatam —aham evasam evagre etc.—is refuted here. The Lord and His eternal associates remain after the dissolution. Vidura’s inquiry about such persons is a clear indication of the existence of all the paraphernalia of the Lord. This is also confirmed in the Kasi-khanda, as quoted by both Jiva Gosvami and Srila Visvanatha Cakravarti, who follow in the footsteps of Srila Sridhara Svami.

na cyavante hi yad-bhakta
mahatyam pralayapadi
ato ’cyuto ’khile loke
sa ekah sarva-go ’vyayah

“The devotees of the Lord never annihilate their individual existences even after the dissolution of the entire cosmic manifestation. The Lord and the devotees who associate with Him are always eternal, in both the material and spiritual worlds.”

purusasya ca samsthanam

svarupam va parasya ca

jnanam ca naigamam yat tad

guru-sisya-prayojanam

purusasya—of the living entity; ca—also; samsthanam—existence; svarupam—identity; va—either, or; parasya—of the Supreme; ca—also; jnanam—knowledge; ca—also; naigamam—in the matter of the Upanisads; yat—that; tat—the same; guru—spiritual master; sisya—disciple; prayojanam—necessity.

What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities ? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples?

The living entities are constitutionally servitors of the Lord, who can accept all kinds of service from everyone. It is clearly declared (Bg. 5.29) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul. To disseminate transcendental knowledge one must retire from mundane activities on the strength of enlightenment in knowledge in terms of Vedic wisdom. That is the sum and substance of all the questions in this verse.

nimittani ca tasyeha

proktany anagha-suribhih

svato jnanam kutah pumsam

bhaktir vairagyam eva va

nimittani—the source of knowledge; ca—also; tasya—of such knowledge; iha—in this world; proktani—mentioned; anagha—spotless; suribhih—by devotees; svatah—self-sufficient; jnanam—knowledge; kutah—how; pumsam—of the living entity; bhaktih—devotional service; vairagyam—detachment; eva—certainly; va—also.

Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees?

There are many inexperienced persons who advocate self-realization without the help of a spiritual master. They decry the necessity of the spiritual master and try themselves to take his place by propagating the theory that a spiritual master is not necessary. Srimad-Bhagavatam, however, does not approve this viewpoint. Even the great transcendental scholar Vyasadeva had need of a spiritual master, and under the instruction of his spiritual master, Narada, he prepared this sublime literature, Srimad-Bhagavatam. Even Lord Caitanya, although He is Krsna Himself, accepted a spiritual master; even Lord Krsna accepted a spiritual master, Sandipani Muni, in order to be enlightened; and all the acaryas and saints of the world had spiritual masters. In Bhagavad-gita Arjuna accepted Lord Krsna as his spiritual master, although there was no necessity of such a formal declaration. So, in all cases, there is no question about the necessity of accepting a spiritual master. The only stipulation is that the spiritual master should be bona fide; i.e., the spiritual master must be in the proper chain of disciplic succession, called the parampara system.

Suris are great scholars, but they may not always be anagha, or spotless. The anagha-suri is one who is a pure devotee of the Lord. Those who are not pure devotees of the Lord, or who want to be on an equal level with Him, are not anagha-suri. Pure devotees have prepared many books of knowledge on the basis of authorized scriptures. Srila Rupa Gosvami and his assistants, under the instructions of Lord Sri Caitanya Mahaprabhu, have all written various literatures for the guidance of prospective devotees, and anyone who is very serious about raising himself to the standard of a pure devotee of the Lord must take advantage of those literatures.

etan me prcchatah prasnan

hareh karma-vivitsaya

bruhi me ’jnasya mitratvad

ajaya nasta-caksusah

etan—all these; me—my; prcchatah—of one who inquires; prasnan—questions; hareh—of the Supreme Lord; karma—pastimes; vivitsaya—desiring to know; bruhi—kindly describe; me—unto me; ajnasya—of one who is ignorant; mitratvat—because of friendship; ajaya—by the external energy; nasta-caksusah—those who have lost their vision.

My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision.

Vidura put forward many varieties of questions with a view to understanding the principles of transcendental loving service to the Lord. As stated in Bhagavad-gita (2.41), devotional service to the Lord is one, and the mind of the devotee is not diverted to the many branches of uncertainties. Vidura’s purpose was to be situated in that service to the Lord, wherein one merges undivertedly. He claimed the friendship of Maitreya Muni, not because he was Maitreya’s son but because Maitreya was actually the friend of all who have lost their spiritual vision due to material influence.

sarve vedas ca yajnas ca

tapo danani canagha

jivabhaya-pradanasya

na kurviran kalam api

sarve—all kinds of; vedah—divisions of the Vedas; ca—also; yajnah—sacrifices; ca—also; tapah—penances; danani—charities; ca—and; anagha—O spotless one; jiva—the living entity; abhaya—immunity from material pangs; pradanasya—of one who gives such assurance; na—not; kurviran—can he equalized; kalam—even partially; api—certainly.

O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.

The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of the knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus Maitreya is immortal.

sa ittham aprsta-purana-kalpah

kuru-pradhanena muni-pradhanah

pravrddha-harso bhagavat-kathayam

sancoditas tam prahasann ivaha

sri-sukah uvaca—Sri Sukadeva Gosvami said; sah—he; ittham—thus; aprsta—being questioned; purana-kalpah—one who knows how to explain the supplements of the Vedas (the Puranas); kuru-pradhanena—by the chief of the Kurus; muni-pradhanah—the chief amongst the sages; pravrddha—sufficiently enriched; harsah—satisfaction; bhagavat—the Personality of Godhead; kathayam—in the topics of; sancoditah—being so infused; tam—unto Vidura; prahasan—with smiles; iva—like that; aha—replied.

Sri Sukadeva Gosvami said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Puranas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord.

Great learned sages like Maitreya Muni are always very enthusiastic about describing the transcendental activities of the Lord. Maitreya Muni, being thus invited by Vidura to speak, appeared to be smiling because he actually felt transcendental bliss.

Thus end the Bhaktivedanta purports of the Third Canto, Seventh Chapter, of the Srimad-Bhagavatam, entitled “Further Inquiries by Vidura.”

Next chapter (SB 3.8)