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yasmin—in which; idam—this; sat-asat—the Supreme Lord and His different energies; atmataya—being the root of all cause and effect; vibhati—manifests; maya—illusion; viveka-vidhuti—liberated by deliberate consideration; sraji—on the rope; va—or; ahi—serpent; buddhih—intelligence; tam—unto Him; nitya—eternally; mukta—liberated; parisuddha—uncontaminated; visuddha—pure; tattvam—truth; pratyudha—transcendental; karma—fruitive activities; kalila—impurities; prakrtim—situated in spiritual energy; prapadye—surrender.

The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramatma is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender.

This verse is specifically stated to defy the Mayavada conclusion of oneness without differentiation between the individual soul and the Supersoul. The Mayavada conclusion is that the living entity and the Supersoul are one; there is no difference. The Mayavadis proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is maya, or an illusion, by which one considers a rope to be a snake. The rope-and-the-snake argument is generally offered by the Mayavadi philosophers. Therefore these words, which represent vivarta-vada, are specifically mentioned herein. Actually Paramatma, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated. In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas. They are likened to two friends sitting on the same tree. Yet Paramatma is above the illusory energy. The illusory energy is called bahiranga sakti, or external energy, and the living entity is called tatastha sakti, or marginal potency. As stated in Bhagavad-gita, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord. Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself.

The word prapadye is also significant in this verse, for it refers to the conclusion of the Bhagavad-gita (18.66): sarva-dharman parityajya mam ekam saranam vraja. In another place the Lord says: bahunam janmanam ante jnanavan mam prapadyate (Bg. 7.19). This prapadye or saranam vraja refers to the individual’s surrender to the Supersoul. The individual soul, when surrendered, can understand that the Supreme Personality of Godhead, although situated within the heart of the individual soul, is superior to the individual soul. The Lord is always transcendental to the material manifestation, even though it appears that the Lord and the material manifestation are one and the same. According to the Vaisnava philosophy, He is one and different simultaneously. The material energy is a manifestation of His external potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy, and the Lord is always transcendental to it. Unless the Lord is superior to the individual soul, there is no question of prapadye, or surrender unto Him. This word prapadye refers to the process of devotional service. Simply by nondevotional speculation on the rope and the snake, one cannot approach the Absolute Truth. Therefore devotional service is stressed as more important than deliberation or mental speculation to understand the Absolute Truth.

SB4.22.39

TEXT 39

yat-pada-pankaja-palasa-vilasa-bhaktya

karmasayam grathitam udgrathayanti santah

tadvan na rikta-matayo yatayo ’pi ruddha-

sroto-ganas tam aranam bhaja vasudevam

yat—whose; pada—feet; pankaja—lotus; palasa—petals or toes; vilasa—enjoyment; bhaktya—by devotional service; karma—fruitive activities; asayam—desire; grathitam—hard knot; udgrathayanti—root out; santah—devotees; tat—that; vat—like; na—never; rikta-matayah—persons devoid of devotional service; yatayah—ever-increasingly trying; api—even though; ruddha—stopped; srotah-ganah—the waves of sense enjoyment; tam—unto Him; aranam—worthy to take shelter; bhaja—engage in devotional service; vasudevam—unto Krsna, the son of Vasudeva.

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees—the jnanis and yogis—although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krsna, the son of Vasudeva.

There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature—the jnanis, yogis and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river. The waves of a river flow incessantly, and it is very difficult to stop them. Similarly, the waves of desire for material enjoyment are so strong that they cannot be stopped by any process other than bhakti-yoga. The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop. The jnanis and yogis, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse as rikta-matayah, which means “devoid of devotional service.” In other words, the jnanis and yogis, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses. As stated previously:

vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam

(Bhag. 1.2.7)

Here also the same point is stressed. Bhaja vasudevam indicates that one who is engaged in the loving service of Krsna, the son of Vasudeva, can very easily stop the waves of desires. As long as one continues to try to artificially stop the waves of desires, he will certainly be defeated. That is indicated in this verse. Desires for fruitive activities are strongly rooted, but the trees of desire can be uprooted completely by devotional service because devotional service employs superior desire. One can give up inferior desires when engaged in superior desires. To try to stop desires is impossible. One has to desire the Supreme in order not to be entangled in inferior desires. Jnanis maintain a desire to become one with the Supreme, but such desire is also considered to be kama, lust. Similarly, the yogis desire mystic power, and that is also kama. And the bhaktas, not being desirous of any sort of material enjoyment, become purified. There is no artificial attempt to stop desire. Desire becomes a source of spiritual enjoyment under the protection of the toes of the lotus feet of the Lord. It is stated herein by the Kumaras that the lotus feet of Lord Krsna are the ultimate reservoir of all pleasure. One should therefore take shelter of the lotus feet of the Lord instead of trying unsuccessfully to stop desires for material enjoyment. As long as one is unable to stop the desire for material enjoyment, there is no possibility of becoming liberated from the entanglement of material existence. It may be argued that the waves of a river are incessantly flowing and that they cannot be stopped, but the waves of the river flow toward the sea. When the tide comes over the river, it overwhelms the flowing of the river, and the river itself becomes overflooded, and the waves from the sea become more prominent than the waves from the river. Similarly, a devotee with intelligence plans so many things for the service of the Lord in Krsna consciousness that stagnant material desires become overflooded by the desire to serve the Lord. As confirmed by Yamunacarya, since he has been engaged in the service of the lotus feet of the Lord, there is always a current of newer and newer desires flowing to serve the Lord, so much so that the stagnant desire of sex life becomes very insignificant. Yamunacarya even says that he spits on such desires. Bhagavad-gita (2.59) also confirms: param drstva nivartate. The conclusion is that by developing a loving desire for the service of the lotus feet of the Lord, we subdue all material desires for sense gratification.

SB4.22.40

TEXT 40

krcchro mahan iha bhavarnavam aplavesam

sad-varga-nakram asukhena titirsanti

tat tvam harer bhagavato bhajaniyam anghrim

krtvodupam vyasanam uttara dustararnam

krcchrah—troublesome; mahan—very great; iha—here (in this life); bhava-arnavam—ocean of material existence; aplava-isam—of the nondevotees, who have not taken shelter of the lotus feet of the Supreme Personality of Godhead; sat-varga—six senses; nakram—sharks; asukhena—with great difficulty; titirsanti—cross over; tat—therefore; tvam—you; hareh—of the Personality of Godhead; bhagavatah—of the Supreme; bhajaniyam—worthy of worship; anghrim—the lotus feet; krtva—making; udupam—boat; vyasanam—all kinds of dangers; uttara—cross over; dustara—very difficult; arnam—the ocean.

The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers.

Material existence is compared herein to the great ocean of nescience. Another name of this ocean is Vaitarani. In that Vaitarani Ocean, which is the Causal Ocean, there are innumerable universes floating like footballs. On the other side of the ocean is the spiritual world of Vaikuntha, which is described in Bhagavad-gita (8.20) as paras tasmat tu bhavo ’nyah. Thus there is an ever-existing spiritual nature which is beyond this material nature. Even though all the material universes are annihilated again and again in the Causal Ocean, the Vaikuntha planets, which are spiritual, exist eternally and are not subject to dissolution. The human form of life gives the living entity a chance to cross the ocean of nescience, which is this material universe, and enter into the spiritual sky. Although there are many methods or boats by which one can cross the ocean, the Kumaras recommend that the King take shelter of the lotus feet of the Lord, just as one would take shelter of a good boat. Nondevotees, who do not take shelter of the Lord’s lotus feet, try to cross the ocean of nescience by other methods (karma, jnana and yoga), but they have a great deal of trouble. Indeed, sometimes they become so busy simply enjoying their troubles that they never cross the ocean. There is no guarantee that the nondevotees will cross the ocean, but even though they manage to cross, they have to undergo severe austerities and penances. On the other hand, anyone who takes to the process of devotional service and has faith that the lotus feet of the Lord are safe boats to cross that ocean is certain to cross very easily and comfortably.

Prthu Maharaja is therefore advised to take the boat of the lotus feet of the Lord to easily cross over all dangers. Dangerous elements in the universe are compared to sharks in the ocean. Even though one may be a very expert swimmer, he cannot possibly survive if he is attacked by sharks. One often sees that many so-called svamis and yogis sometimes advertise themselves as competent to cross the ocean of nescience and to help others cross, but in actuality they are found to be simply victims of their own senses. Instead of helping their followers to cross the ocean of nescience, such svamis and yogis fall prey to maya, represented by the fair sex, woman, and are thus devoured by the sharks in that ocean.

SB4.22.41

TEXT 41

maitreya uvaca

sa evam brahma-putrena

kumarenatma-medhasa

darsitatma-gatih samyak

prasasyovaca tam nrpah

maitreyah uvaca—the great sage Maitreya said; sah—the King; evam—thus; brahma-putrena—by the son of Lord Brahma; kumarena—by one of the Kumaras; atma-medhasa—well versed in spiritual knowledge; darsita—being shown; atma-gatih—spiritual advancement; samyak—completely; prasasya—worshiping; uvaca—said; tam—unto him; nrpah—the King.

The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahma—one of the Kumaras, who was complete in spiritual knowledge—the King worshiped them in the following words.

In this verse the word atma-medhasa is commented upon by Sripada Visvanatha Cakravarti Thakura, who says that atmani means “unto Lord Krsna, paramatmani.” Lord Krsna is Paramatma. Isvarah paramah krsnah (Brahma-samhita 5.1). Therefore one whose mind is acting fully in Krsna consciousness is called atma-medhah. This may be contrasted to the word grha-medhi, which refers to one whose brain is always engrossed with thoughts of material activities. The atma-medhah is always thinking of Krsna’s activities in Krsna consciousness. Since Sanat-kumara, who was a son of Lord Brahma, was fully Krsna conscious, he could point out the path of spiritual advancement. The word atma-gatih refers to that path of activities by which one can make progress in understanding Krsna.

SB4.22.42

TEXT 42

rajovaca

krto me ’nugrahah purvam

harinartanukampina

tam apadayitum brahman

bhagavan yuyam agatah

raja uvaca—the King said; krtah—done; me—unto me; anugrahah—causeless mercy; purvam—formerly; harina—by the Supreme Personality of Godhead, Lord Visnu; arta-anukampina—compassionate for persons in distress; tam—that; apadayitum—to confirm it; brahman—O brahmana; bhagavan—O powerful one; yuyam—all of you; agatah—have arrived here.

The King said: O brahmana, O powerful one, formerly Lord Visnu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come.

When Lord Visnu appeared in the great arena of sacrifice at the time when King Prthu was performing a great sacrifice (asvamedha), He predicted that the Kumaras would very soon come and advise the King. Therefore Prthu Maharaja remembered the causeless mercy of the Lord and thus welcomed the arrival of the Kumaras, who were fulfilling the Lord’s prediction. In other words, when the Lord makes a prediction, He fulfills that prediction through some of His devotees. Similarly, Lord Caitanya Mahaprabhu predicted that both His glorious names and the Hare Krsna maha-mantra would be broadcast in all the towns and villages of the world. Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati Prabhupada desired to fulfill this great prediction, and we are following in their footsteps.

Regarding His devotees, Lord Krsna told Arjuna, kaunteya pratijanihi na me bhaktah pranasyati: “O son of Kunti, declare it boldly that My devotee will never perish.” (Bg. 9.31) The point is that the Lord Himself could declare such things, but it was His desire to make the declaration through Arjuna and thus doubly assure that His promise would never be broken. The Lord Himself promises, and His confidential devotees execute the promise. The Lord makes so many promises for the benefit of suffering humanity. Although the Lord is very compassionate upon suffering humanity, human beings are generally not very anxious to serve Him. The relationship is something like that between the father and the son; the father is always anxious for the welfare of the son, even though the son forgets or neglects the father. The word anukampina is significant; the Lord is so compassionate upon the living entities that He comes Himself into this world in order to benefit fallen souls.

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” (Bg. 4.7)

Thus it is out of compassion that the Lord appears in His different forms. Lord Sri Krsna appeared on this planet out of compassion for fallen souls; Lord Buddha appeared out of compassion for the poor animals who were being killed by the demons; Lord Nrsimhadeva appeared out of compassion for Prahlada Maharaja. The conclusion is that the Lord is so compassionate upon the fallen souls within this material world that He comes Himself or sends His devotees and His servants to fulfill His desire to have all the fallen souls come back home, back to Godhead. Thus Lord Sri Krsna instructed Bhagavad-gita to Arjuna for the benefit of the entire human society. Intelligent men should therefore seriously consider this Krsna consciousness movement and fully utilize the instructions of Bhagavad-gita as preached without adulteration by His pure devotees.

SB4.22.43

TEXT 43

nispaditas ca kartsnyena

bhagavadbhir ghrnalubhih

sadhucchistam hi me sarvam

atmana saha kim dade