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bhavan—Your Grace; bhakti-mata—by the devotee; labhyah—obtainable; durlabhah—very difficult to be obtained; sarva-dehinam—of all other living entities; svarajyasya—of the King of heaven; api—even; abhimatah—the ultimate goal; ekantena—by oneness; atma-vit—of the self-realized; gatih—the ultimate destination.

My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life—devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [aham brahmasmi]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.

ekanta-bhaktya ko vanchet

As stated in Brahma-samhita: vedesu durlabham adurlabham atma-bhaktau vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. This indicates that it is very difficult for one to attain the ultimate goal of life and reach the supreme destination, Vaikunthaloka or Goloka Vrndavana, simply by studying Vedanta philosophy or Vedic literature. However, this highest perfectional stage can be attained by the devotees very easily. That is the meaning of vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. The same point is confirmed by Lord Siva in this verse. The Lord is very difficult for the karma-yogis, jnana-yogis and dhyana-yogis to attain. Those who are bhakti-yogis, however, have no difficulty at all. In the word svarajyasya, svar refers to Svargaloka, the heavenly planet, and svarajya refers to the ruler of the heavenly planet, Indra. Generally, karmis desire elevation to heavenly planets, but King Indra desires to become perfect in bhakti-yoga. Those who identify themselves as aham brahmasmi (“I am the Supreme Brahman, one with the Absolute Truth”) also ultimately desire to attain perfect liberation in the Vaikuntha planets or Goloka Vrndavana. In Bhagavad-gita (18.55) it is said:

bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.”

Thus if one desires to enter into the spiritual world, he must try to understand the Supreme Personality of Godhead by practicing bhakti-yoga. Simply by practicing bhakti-yoga one can understand the Supreme Lord in truth, but without such understanding, one cannot enter the spiritual kingdom. One may be elevated to the heavenly planets or may realize himself as Brahman (aham brahmasmi), but that is not the end of realization. One must realize the position of the Supreme Personality of Godhead by bhakti-yoga; then real perfection of life is attained.

SB4.24.55

TEXT 55

tam duraradhyam aradhya

satam api durapaya

pada-mulam vina bahih

tam—unto You; duraradhyam—very difficult to worship; aradhya—having worshiped; satam api—even for the most exalted persons; durapaya—very difficult to attain; ekanta—pure; bhaktya—by devotional service; kah—who is that man; vanchet—should desire; pada-mulam—lotus feet; vina—without; bahih—outsiders.

My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life?

The word satam refers to transcendentalists. There are three kinds of transcendentalists: the jnani, yogi and bhakta. Out of these three, the bhakta is selected as the most suitable candidate to approach the Supreme Personality of Godhead. It is emphasized herein that only one who is outside devotional service would not engage in searching for the lotus feet of the Lord. Foolish people sometimes maintain that God may be attained in any way—either by karma-yoga, jnana-yoga, dhyana-yoga, etc.—but here it is clearly stated that it is impossible to obtain the mercy of the Lord by any means but bhakti-yoga. The word duraradhya is especially significant. It is very difficult to attain the lotus feet of the Lord by any method other than bhakti-yoga.

SB4.24.56

TEXT 56

yatra nirvistam aranam

krtanto nabhimanyate

visvam vidhvamsayan virya-

saurya-visphurjita-bhruva

yatra—wherein; nirvistam aranam—a completely surrendered soul; krta-antah—invincible time; na abhimanyate—does not go to attack; visvam—the entire universe; vidhvamsayan—by vanquishing; virya—prowess; saurya—influence; visphurjita—simply by expansion; bhruva—of the eyebrows.

Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

na svargam napunar-bhavam

In Bhagavad-gita (10.34) it is said that the Lord in the shape and form of death destroys all a person’s possessions. Mrtyuh sarva-haras caham: “I am all-devouring death.” The Lord in the shape of death takes away everything that is created by the conditioned soul. Everything in this material world is subject to perish in due course of time. However, all the strength of time cannot hamper the activities of a devotee, for a devotee takes complete shelter under the lotus feet of the Lord. For this reason only is a devotee free from formidable time. All the activities of the karmis and jnanis, which have no touch of devotional service, are spoiled in due course of time. The material success of the karmis is destined to be destroyed; similarly, the impersonal realization attained by the jnanis is also destroyed in the course of time.

aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah

(Bhag. 10.2.32)

To say nothing of the karmis, the jnanis undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence. Unless one is fully situated in unalloyed devotional service, there is no guarantee of liberation, even if one is elevated to the heavenly planets or to the impersonal Brahman effulgence. A devotee’s achievement, however, is never lost by the influence of time. Even if a devotee cannot completely execute devotional service, in his next life he begins from the point where he left off. Such an opportunity is not given to the karmis and jnanis, whose achievements are destroyed. The bhakta’s achievement is never destroyed, for it goes on perpetually, be it complete or incomplete. This is the verdict of all Vedic literatures. Sucinam srimatam gehe yoga-bhrasto’bhijayate. If one is unable to complete the process of bhakti-yoga, he is given a chance in his next life to take birth in a pure family of devotees or in a rich family. In such families a person can have a good opportunity to further progress in devotional service.

When Yamaraja, the superintendent of death, was instructing his assistants, he told them not to approach the devotees. “The devotees should be offered respect,” he said, “but do not go near them.” Thus the devotees of the Lord are not under the jurisdiction of Yamaraja. Yamaraja is a representative of the Supreme Personality of Godhead, and he controls the death of every living entity. Yet he has nothing to do with the devotees. Simply by blinking his eyes, time personified can destroy the entire cosmic manifestation, but he has nothing to do with the devotee. In other words, devotional service which is rendered by the devotee in this lifetime can never be destroyed by time. Such spiritual assets remain unchanged, being beyond the influence of time.

SB4.24.57

TEXT 57

ksanardhenapi tulaye

bhagavat-sangi-sangasya

martyanam kim utasisah

ksana-ardhena—by half a moment; api—even; tulaye—compare; na—never; svargam—heavenly planets; na—neither; apunah-bhavam—merging into the Supreme; bhagavat—the Supreme Personality of Godhead; sangi—associate; sangasya—one who takes advantage of associating; martyanam—of the conditioned soul; kim uta—what is there; asisah—blessings.

If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jnana. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?

athanaghanghres tava kirti-tirthayor

Out of three kinds of men—the karmis, jnanis and bhaktas—the bhakta is described herein as the most exalted. Srila Prabodhananda Sarasvati has sung: kaivalyam narakayate tridasa-pur akasa-puspayate (Caitanya-candramrta). The word kaivalya means to merge into the effulgence of the Supreme Personality of Godhead, and the word tridasa-pur refers to the heavenly planets where the demigods live. Thus for a devotee, kaivalya-sukha, or merging into the existence of the Lord, is hellish because the bhakta considers it suicidal to lose his individuality and merge into the effulgence of Brahman. A bhakta always wants to retain his individuality in order to render service to the Lord. Indeed, he considers promotion to the upper planetary systems to be no better than a will-o’-the-wisp. Temporary, material happiness holds no value for a devotee. The devotee is in such an exalted position that he is not interested in the actions of karma or jnana. The resultant actions of karma and jnana are so insignificant to a devotee situated on the transcendental platform that he is not in the least interested in them. Bhakti-yoga is sufficient to give the bhakta all happiness. As stated in Srimad-Bhagavatam (1.2.6): yayatma suprasidati. One can be fully satisfied simply by devotional service, and that is the result of association with a devotee. Without being blessed by a pure devotee, no one can be fully satisfied, nor can anyone understand the transcendental position of the Supreme Personality of Godhead.

SB4.24.58

TEXT 58

antar-bahih-snana-vidhuta-papmanam

bhutesv anukrosa-susattva-silinam

syat sangamo ’nugraha esa nas tava

atha—therefore; anagha-anghreh—of my Lord, whose lotus feet destroy all inauspiciousness; tava—Your; kirti—glorification; tirthayoh—the holy Ganges water; antah—within; bahih—and outside; snana—taking bath; vidhuta—washed; papmanam—contaminated state of mind; bhutesu—unto the ordinary living beings; anukrosa—benediction or mercy; su-sattva—completely in goodness; silinam—of those who possess such characteristics; syat—let there be; sangamah—association; anugrahah—mercy; esah—this; nah—unto us; tava—Your.

My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I therefore beg Your Lordship to bless me by the association of Your devotees, who are completely purified by worshiping Your lotus feet and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me to associate with such devotees.

The Ganges water is celebrated as being able to eradicate all kinds of sinful reactions. In other words, when a person takes his bath in the Ganges, he becomes freed from all life’s contaminations. The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Srila Vrndavana dasa Thakura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of suddha-sattva, pure goodness. Here the word su-sattva means suddha-sattva, the transcendental stage beyond material goodness. By his exemplary prayers, Lord Siva teaches us that our best course it to take shelter of Lord Visnu and His Vaisnava devotees.

SB4.24.59

TEXT 59

na yasya cittam bahir-artha-vibhramam

tamo-guhayam ca visuddham avisat

yad-bhakti-yoganugrhitam anjasa

munir vicaste nanu tatra te gatim

na—never; yasya—whose; cittam—heart; bahih—external; artha—interest; vibhramam—bewildered; tamah—darkness; guhayam—in the hole; ca—also; visuddham—purified; avisat—entered; yat—that; bhakti-yoga—devotional service; anugrhitam—being favored by; anjasa—happily; munih—the thoughtful; vicaste—sees; nanu—however; tatra—there; te—Your; gatim—activities.

The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevi does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.

As stated in Srimad-Bhagavatam (3.25.25):

satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati

Simply by the association of pure devotees one can understand the transcendental name, fame, quality and activities of the Supreme Personality of Godhead. Sri Caitanya Mahaprabhu has repeatedly said:

’sadhu-sanga’, ’sadhu-sanga’——sarva-sastre kaya
lava-matra sadhu-sange sarva-siddhi haya

(Cc. Madhya 22.54)

Simply by associating with a pure devotee, one becomes wonderfully advanced in Krsna consciousness. Sadhu-sanga, or association with a devotee, means always engaging in Krsna consciousness by chanting the Hare Krsna mantra and by acting for Krsna. Specifically, chanting the Hare Krsna mantra purifies one, and this chanting is therefore recommended by Sri Caitanya Mahaprabhu. Ceto-darpana-marjanam: [Cc. Antya 20.12] by chanting the names of Krsna, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one’s heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idam hi visvam bhagavan ivetarah (Bhag. 1.5.20). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore by sat-sanga, or association with devotees, one becomes perfectly pure in heart.

One who is pure in heart is never attracted by the external energy, which urges the individual soul to try to dominate material nature. The pure heart of a devotee is never disturbed when he executes devotional service in the form of hearing, chanting, remembering, etc. In all, there are nine processes one can follow in the execution of devotional service. In any case, a pure-hearted devotee is never disturbed. The bhakti-yoga process must be carried out by avoiding the ten offenses one can commit while chanting the maha-mantra and the sixty-four offenses one can commit while worshiping the Deity. When a devotee strictly follows the rules and regulations, Bhaktidevi becomes very much satisfied with him, and at that time he is never disturbed by anything external. A devotee is also called a muni. The word muni means “thoughtful.” A devotee is as thoughtful as a nondevotee is speculative. The nondevotee’s speculation is impure, but a devotee’s thoughts are pure. Lord Kapila and Sukadeva Gosvami are also called muni, and Vyasadeva is addressed as Mahamuni. A devotee is addressed as muni, or thoughtful, when he purely understands the Supreme Personality of Godhead. The conclusion is that when one’s heart is purified by the association of devotees and by the avoidance of the offenses committed when chanting and worshiping the Lord, the transcendental name, form and activities of the Lord are revealed by the Lord.

SB4.24.60

TEXT 60

yatredam vyajyate visvam

visvasminn avabhati yat

tat tvam brahma param jyotir

akasam iva vistrtam

yatra—where; idam—this; vyajyate—manifested; visvam—the universe; visvasmin—in the cosmic manifestation; avabhati—is manifested; yat—that; tat—that; tvam—You; brahma—the impersonal Brahman; param—transcendental; jyotih—effulgence; akasam—sky; iva—like; vistrtam—spread.

My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You.

In Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person. Thus this inconceivable power of the Supreme Personality of Godhead is not understood by the impersonalists; therefore they are puzzled and always denying that the Absolute Truth is a person. This wrong impression is cleared by Lord Siva himself, who says that the impersonal Brahman, which is spread all over the universe, is nothing but the Supreme Lord Himself. Here it is clearly said that the Lord is spread everywhere, just like the sunshine, by virtue of His Brahman feature. This example is very easy to understand. All the planetary systems are resting upon the sunshine, yet the sunshine and the source of sunshine are aloof from the planetary manifestations. Similarly, the sky or air is spread everywhere; air is within a pot, but it also touches filthy places and sanctified places alike. In any case, the sky is uncontaminated. The sunshine also touches filthy places and sanctified places, and both are actually produced by the sun, but in any case the sun is aloof from all filthy things. Similarly, the Lord exists everywhere. There are pious things and impious things, but in the sastras the pious things are described as the front of the Supreme Lord, whereas impious things are described as the back of the Supreme Personality of Godhead. In Bhagavad-gita (9.4) the Lord clearly says:

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.”

This verse of Bhagavad-gita explains that the Lord is spread everywhere by virtue of His Brahman feature. Everything rests in Him, yet He is not there. The conclusion is that without bhakti-yoga, without rendering devotional service to the Lord, even an impersonalist cannot understand the brahma-tattva, the Brahman feature. In the Vedanta-sutra it is stated: athato brahma jijnasa. This means that Brahman, Paramatma or Parabrahman should be understood. In Srimad-Bhagavatam also the Absolute Truth is described as the one without a second, but He is realized in three features—impersonal Brahman, localized Paramatma and the Supreme Personality of Godhead. The Supreme Personality of Godhead is the ultimate issue, and in this verse Lord Siva confirms that ultimately the Absolute Truth is a person. He clearly says: tat tvam brahma param jyotir akasam iva vistrtam. Here is a common example: a successful businessman may have many factories and offices, and everything rests on his order. If someone says that the entire business rests on such-and-such a person, it does not mean that the person is bearing all the factories and offices on his head. Rather, it is understood that by his brain or his energetic expansion, the business is running without interruption. Similarly, it is the brain and energy of the Supreme Personality of Godhead that carry on the complete manifestation of the material and spiritual worlds. The philosophy of monism, explained here very clearly, adjusts itself to the fact that the supreme source of all energy is the Supreme Personality of Godhead, Krsna. This is described very clearly. It is also stated how the impersonal feature of Krsna can be understood:

raso ’ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
sabdah khe paurusam nrsu

“O son of Kunti [Arjuna], I am the taste of water, the light of the sun and moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.” (Bg. 7.8)

In this way Krsna can be understood as the mystic power in everything.

SB4.24.61

TEXT 61

yo mayayedam puru-rupayasrjad

bibharti bhuyah ksapayaty avikriyah

yad-bheda-buddhih sad ivatma-duhsthaya

tvam atma-tantram bhagavan pratimahi

yah—one who; mayaya—by His energy; idam—this; puru—manifold; rupaya—manifestation; asrjat—created; bibharti—maintains; bhuyah—again; ksapayati—annihilates; avikriyah—without being altered; yat—that; bheda-buddhih—sense of differentiation; sat—eternal; iva—like; atma-duhsthaya—giving trouble to oneself; tvam—unto You; atma-tantram—fully self-independent; bhagavan—O Lord, Supreme Personality of Godhead; pratimahi—I can understand.

My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact.

It is clearly explained that Lord Krsna has multienergies, which can be grouped into three: namely the external energy, the internal energy and the marginal energy. There are also different cosmic manifestations—namely the spiritual world and the material world—as well as different types of living entities. Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing. This fact is explained by a Vaisnava kavi, or poet:

krsna bhuli’ sei jiva anadi-bahirmukha
ataeva maya tare deya samsara-duhkha

When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the Supreme Lord. This material energy is therefore very much troublesome to the spiritual energy, the living entity, but the material energy is never troublesome to the Supreme Lord. Indeed, for the Supreme Lord, both material and spiritual energy are the same. In this verse Lord Siva explains that the material energy is never troublesome to the Supreme Lord. The Supreme Lord is always independent, but because the living entities are not independent—due to their false idea of becoming independently happy—the material energy is troublesome. Consequently the material energy creates differentiation.

Because the Mayavadi philosophers cannot understand this, they want to be relieved from the material energy. However, because a Vaisnava philosopher is in full knowledge of the Supreme Personality of Godhead, he finds no disturbance even in the material energy. This is because he knows how to utilize the material energy for the service of the Lord. In the government, the criminal department and civil department may appear different in the eyes of the citizens, but in the eyes of the government both departments are one and the same. The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are engaged in the service of the Lord. Through the purusa-avatara Maha-Visnu, the Supreme Personality of Godhead created the whole cosmic manifestation. Simply by breathing out all the universes, the Lord creates and maintains the cosmic manifestation as Lord Visnu. Then as Sankarsana, He annihilates the cosmic manifestation. Yet despite the creation, maintenance and destruction of the cosmos, the Lord is not affected. The various activities of the Lord must be very disturbing to the tiny living entities, but since the Lord is supremely great, He is never affected. Lord Siva or any other pure devotee can see this clearly without being blinded by bheda-buddhi, or differentiation. For a devotee, the Lord is the supreme spirit soul. Since He is supremely powerful, His various powers are also spiritual. For a devotee, there is nothing material, for material existence only means forgetfulness of the Supreme Personality of Godhead.

SB4.24.62

TEXT 62

kriya-kalapair idam eva yoginah

sraddhanvitah sadhu yajanti siddhaye

bhutendriyantah-karanopalaksitam

vede ca tantre ca ta eva kovidah

kriya—activities; kalapaih—by processes; idam—this; eva—certainly; yoginah—transcendentalists; sraddha-anvitah—with faith and conviction; sadhu—properly; yajanti—worship; siddhaye—for perfection; bhuta—the material energy; indriya—senses; antah-karana—heart; upalaksitam—symptomized by; vede—in the Vedas; ca—also; tantre—in the corollaries of the Vedas; ca—also; te—Your Lordship; eva—certainly; kovidah—those who are experts.

My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramatma, Your partial expansion, who is the director of everything. Yogis other than the devotees—namely the karma-yogi and jnana-yogi—worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the sastras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are to be worshiped. That is the expert version of all the Vedas.