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atha bhakty-upasamhara-mukhena tad adhinam jnanam iti
prasangat tad eva vyaharati—-
ity evam shravananukirtana-mukhair dhyananghri-sevarcanais
yair anandita-manasair nava-rasa bhaktih samalabhyate
te mantraushadhim antarena sahasa krishnam vashikurvate
atha— now; bhakti— fo devotional service; upasamhara— summary; mukhena— by the beginning; tat— on that (bhakti); adhinam— dependent; jnanam— knowledg; iti— thus; prasangat— in this connection; tat— that; eva— certainly; vyaharati— the author describes; iti— thu; evam— in this way; shravana— hearing; anukirtana— and chanting; mukhaih— beginning with; dhyana— remembering; anghri— of the lotus feet; seva— service; arcanaih— worshipping; tadvat— to that extent; vandana— offering obeisances; dasa— of being a servant; vhava— the state; sakhita— friendship; sva-atma- arpanaih— surrendering everything; anvaham— day after day; yaih— by whom; anandita— jubilant; manasaih— with minds; nava— ever-fresh; rasa— with mellows; bhaktih— pure devotional service; samalabhyate— is attained; te— they; mantra— of mantras; aushadhim— the herb; antarena— without; sahasa— quickly; or forcibly; krishnam— Lord Krishna; vashi-kurvate— bring under submission.
Beginning his summary of the description of devotional service, the author explains that knowledge is subordinate to and dependent upon bhakti—- Those, who with jubilant hearts engage in the ever-fresh process of devotional service by hearing about the Lord, chanting His glories, remembering Him, seerving His lotus feet, worshipping, offering obeisances, serving, befriending, and surrendering everything to Him, bring Lord Krishna under their submission without chanting any mystical charm or administering any magical potion.
ye caivam gata-matsarah sarabhasam san-margam adhyasate
tesham nirmala-cetasam svayam api jnanam samujjrmbhate
mithya-dhih sacaracare tri-bhuvane rajjau bhujangopame
purne brahmani sac-cid-atmani paranande sada satya-dhih
ye— those who; ca— and; evam— in this way; gata— gone away; matsarah— envy; sarabhasam— quickly; sat— of transcendental devotional service; margam— the path; adhyasate— is entered; tesham— of them; nirmala— purified; cetasam— minds; svayam— personally; api— even; jnanam— knowledge; samujjrmbhate— becomes manifested; mithya— as false; dhih— the conception; sa— with; cara— moving; acare— and non-moving beings; tri— three; bhuvane— worlds; rajjau— a rope; bhujanga— a snake; upame— compared; purne— perfect and complete; brahmani— Supreme Personality of Godhead; sat— eternal; cit— spiritual; atmani— with a form; para— supreme; anande— bliss; sada— continually; satya— true; dhih— conception.
Transcendental knowledge personally manifests itself to those pure-hearted, non-envious persons who travel on this path of pure devotional service. Just as one may understand the proper nature of a rope which only appears to be a snake in the darkness, such persons understand the falsity of the three planetary systems, which are filled with nivubg abd bib0nivubg beings. These enlightened persons are able to understand the supreme truth, the perfect and complete Supreme Personalityof Godhead, whose form is eternal and spiritual.
yatrodite na kim api pratibhanti bhava
nastau pravritti-vinivritti-pathau ca sadyah
nityo 'ti-kevalam anavila eka atma
yatra— when that transcendental knowledge; udite— is manifest; na—not; kim api— at all; pratibhanti— become manifest; bhavah— the things of this world; nastau— destroyed; pravritti— of material improvement; vinivritti— of material renunciation; pathau— the two paths; ca— and; sadyah— at once; ananda— bliss; bodha— knowledge; paripurna— perfect and complete; sada— eternally; prakasah— manifest; nityah— eternal; ati-kevalam— exclusively; anavilah— pure; ekah— one; atma— spiritual substance.
When that transcendental knowledge becomes manifest, the varieties of material energy are no longer visible, and the paths of sense-gratification and renunciation are both destroyed. At that time the one, eternal, perfect, pure, blissful, and omniscient Suprmem Personality of Godhead, as well as Hi spiritual parts and parcels, the living entities whose nature is similar to His, become eternally manifest.
eko yah paripurna eva bhagavan nityo 'prameyo 'vyayah
svapnarambha-jusham iha hy avidusham tatra triloki-gatih
vijnanat tu na bhur na vari huta-bhug no maruto nambaram
no martya na sura na karmo samayo brahmaiva purnam param
ekah— one; yah— who; paripurnah— perfect and complete; eva— certainly; bhagavan— Supreme Personality of Godhead; nityah— eternal; aprameyah— unlimited; avyayah— unchanging; svapna-arambha-jusham— of the sleeping living entities; iha— here, in this world; hi— certainly; avidusham— ignorant; tatra— there; triloki— of the three worlds; gatih— the abode; vijnanat— because of transcendental knowledge; tu— but; na— no; u— indeed; marutah— air; na— not; ambaram— ether; na—no; u— indeed; martyah— human beings; na— no; surah— demigods; na— no; karmah— material activities; samayah— time; brahma— spirit; eva— certainly; purnam— perfect and complete; param— supreme.
That one eternal, unlimited, immutable Supreme Person is the foundation of the three material planetary systems, filled with ignorant souls asleep to spiritual knowledge. When one understands that the Supreme Lord is the basis of everything, there are no material elements such as earth, water, fire, air, and ether, and, there are no human beings, demigods, material activities, or time. For such a person only the perfect and complete Supreme Lord and His parts and parcels exist.
akhandatmadvaitah sphatika iva nirvyaja-vimalo
gunanam raganam iva milanato 'vekavad abhat
virincau kite va bhuvi payasi vahnau nabhasi va
samanatad aste 'sau griha-ghata-biladau nabha iva
kim ca— and furthermore; akhanda— unbroken; atma— self; advaitah— without a second; sphatikah— crystal; iva— just like; nirvyaja— without deceit; vimalah— pure; gunanam— of various qualities; raganam— of various desires; iva— as it were; milanatah— from the contact; anekavat— as many; abhat— is manifested; virincau— in Lord Brahma; kite— in the insect; va— or; bhuvi— in the earth; payasi— in the water; vahnau— in the fire; nabhasi— in the air; va— or; samantat— everywhere; aste—is manifested; asau— He; griha— in the house; ghata— in the pot; bila— in an opening; adau— and in other places; nabhah— air; iva— just as.
(NOTE: SEE PAGE 305 IN THE MANUSCRIPT)
Just as sky fills a house, pitcher or ditch, the spiritual soul enters different bodies constructed of earth, water, fire and sky in the form of the demigod Brahma or a tiny insect.
yas tv eko bhagavan nisarga-vimalo mayam nijam avahan
sa trailokyam abhut maha(?)-ahankaradibhir vai krityaih
hemnah kundala-kankanangadam iva kshaunya ghateshtadivat
tasmad eva na vidyate tad akhilam mayaiva mithyodaya
yah— who; tu— indeed; ekah— one; bhagavan— Supreme Personality of Godhead; nisarga— by nature; vimalah— pure; mayam— illusory potency; nijam— own; avahan— carrying; sah— He; trailokyam— the three material planetary systems; abhut— becomes; mahat— mahat-tattva; ahankara— false ego; adibhih— etc.; vaikrityaih— with transformations; hemnah— of gold; kundala— earrings; kankana— bracelets; angadam— and armlets; ive— just like; kshaunya— by earth; ghata— pots; ishta— bricks; adi— etc.; vat— just like; tasmat— from Him; eva— certainly; na— not; vidyate— exists; tat— He; akhilam— is everything; maya— the illusory maya; mithya— of ignorance; udaya— the arisal.
The Supreme Personality of Godhead is one without a second, and He is free from any contamination. Using His illusory potency, maya, He manifests this material world by means of the mahat-tattva, false-ego and other material transformations. Everything is created by and non-different from Him, just as golden earrings, bracelets, and armlets are non-different from the gold which is their original ingredient, and pots and bricks are not different from earth. He is everything, and maya means ignorance of that fact.
maya-guneshu paritah pratibimbito 'yam
eko 'py aneka iva bhati sa vasudevah
bhasvan ivajya-saliladishu bhinna-murtir
bhrantad rite ka iha tam pratiyanti satyam
maya— o[ the illusory potency maya; guneshu— in the qualities; paritah— everywhere; pratibimbitah— reflected; ayam— this; ekah— one; api— although; anekah— many; iva— as if; bhati— is manifest; sah— He; vasudevah— Lord Vasudeva; bhasvan— the sun; iva— just like; ajya— of clarified butter; salila— on water; adishu— or other liquids; bhinna— separated; murtih— with form; bhrantat— from the illusion; rte— when free; kah— who?; iha— here; tam— to this; pratiyanti— returns; satyam— transcendental knowledge.
Just as the sun may appear to have attained many different forms when reflected within different vessals containing water, clarified butter or similar substances, in the same way, Lord Vasudeva, although one, is reflected within the different qualities of His illusory potency maya and appears to have assumed many forms which pervade every corner of her realm. When free from the illusion of thinking that the one Lord Vasudeva is separate from His manifold manifestations, what person will not become enlightened with spiritual truth?
atmaiko vastu shashvatam
bhramad vastv iti bhasate
tatha ca— and furthermore; sat— eternal; cit— full of knowledge; ananda— bliss; rupah— form; ayam— this; atma—supreme spirit; ekah— one without a second; vastu— substance; shashvatam— eternal; tat— of Him; ashraya— taken shelter; avastu— untrue; avidya— illusions; bhramat— because of illusion; vastu— as the actual truth; iti— thus; bhasate— is manifest.
The Supreme Person, whlse form is eternal, full of knowledge and bliss, is the eternal truth. It is upon Him that the illusory potency, maya, rests. It is because of ignorance that one accepts that maya as truth.
vastuto nasty avidyaiva
lokas tat-prabhavah kutah
so 'pi shuddhadayo jnanad
vasudevah sa eva hi
vastutah— in truth; na— not; asti— exists; avidya— the illusory potency; eva— certainly; lokah— the worlds; tat—from that ignorance; prabhavah— produced; kutah— from where?; sah api— that very same person; shucdha— pure; udayah— arisal; jnanat— bedause of knowledge; vasudevah— Lord Vasudeva; sah— He; eva— certainly; hi— indeed.
In truth neither the illusory potency maya, nor the material worlds manifested by that maya, exist. One in knowledge understands that only the supremely pure Vasudeva and His parts and parcels exist.
anady-avidyaiva na vastu tattvatah
kutas tad-utpadyam idam jagat-trayam
nabhah-prasunasya yathaiva saurabham
yathaiva shaityam mriga-trishnikambhasah
anadi— beginningless; avidya— ignorance; eva— certainly; na— not; vastu— reality; tattvatah— in truth; kutah— from what?; tat— from Him; utpadyam— manifested; idam— these; jagat-trayam— three material planetary systems; nabhah— in the sky; prasunasya— of a flower; yatha— just as; eva— certainly; saurabham— fragrance; yatha— just as; eva— certainly; shaityam— the refreshing coolness; mriga-trishnika-ambhasah— of the water in a mirage.
The beginningless ignorance of material consciousness is not actually real, and the three material planetary systems are even less real. These things are not real just as the fragrance of a flower imagined to float in the sky and the refreshing coolness of an oasis seen in a mirage are unreal.
kin no shashvata eka eva purusho bhati prakasharnavas
tasyananda-cidatmano bhavato nasti dvitiyo 'parah
maya-nirmittam indra-jala-sadrisham svapna-prabham tad-bhramad
unmilaty asakrin nimilati punas tattvavabodhodayat
kim— is it?; na— not; u— indeed; shashvatah— eternal; ekah— one; eva— certainly; purushah— the Supreme Person; bhati— is manifest; prakasha— of transcendental knowledge; arnavah— like an ocean; tasya— of Him; ananda— of bliss; cit— of knowledge; atmanah— with a form; bhagavatah— of the Supreme Lord; na— not; asti— there is; dvitiyah— a second; aparah— different; maya— by the illusory potency maya; nirmittam— constructed; indra-jala— magical trick; sadrisham— just like; svapna— of a dram; prabham— manifestation; tat— of that; bhramat— because of bewilderment; unmilati— opens; asakrit— repeatedly; nimilati— and closes; punah— again; tattva— of knowledge; avabodha— of the perception; udayat— from the arisal.
Is that Supreme Person, appearing like an ocean of transcendental knowledge, not manifest everywhere? Nothing exists which is separate from that Supreme Lord, whose form is full of knowledge and bliss. Because of ignorance of this fact, the material world, which is like a dram or a magical trick conjured up by maya, becomes manifest. When the actual spiritual truth is again perceived, that material world fades into non-existence.
evam ye bhagavantam anta-rahitam van-manasagocaram
sac-cid-rupakam ekam eva vimalam pashyanti purnam param
te sakshad-gata-bandhanah paratayanandavritaikatmatam
samprapta na punar vishanti janani-garbhandha-kupam janah
evam— in this way; ye— those who; bhagavantam— the Supreme Personality of Godhead; anta— an end; rahitam— without; vak— the power of being described in words; manasa— or being understood by the mind; agovaram— beyond the range; sat— eternal; cit— full of kowledge; rupakam— with a form; ekam— one; eva— certainly; vimalam— pure; pashyanti— see; purnam— perfect and complete; param— supreme; te— they; sakshat— directly; gata— removed; bandhanah— bonds of material existance; parataya— greatly; ananda— bliss; avrita— filled; eka— one; atmatam— the state of existence; sampraptah— attained\ na— not; punah— again; vishanti— enter; janani— of a mother; garbha— of the womb; andha— blind; kupam— well; janah— persons.
Some persons see everywhere the perfect and complete unlimited Supreme Person, whose form is full of transcendental knowledge and erernity, and who cannot be understood by the material mind, or described by material words. Such persons become free from all material bondage and full of transcendental bliss. They will nver again enter the dark well which is a mother's womb.
bhakti-kshubdha-mahidharena mathitat samsara-varamnidher
utpannam sapadi prabodham amritam samprapya bhakta narah
purne brahmani sac-cid-atmani paranande ramane param
bhakti— of pure devotional service; kshubdha— with the churning rod; mahidharena— with the Mandara mountain; mathitat- ?; samsara— of material existance; varamnidheh— of the ocean; utpannam— produced; sapadi— immediately; prabodham— of spiritual knowledge; amritam— the nectar; samprapya— attaining; bhaktah— devotees; narah— persons; kshut— from hunger; trishna— thirst; shishira— cold; ushna— heat; dainya— poverty; bhaya— fear; shuk— lamentation; svapna— sleep adi— beginning with; mjkta— freed; ashayah— abodes; purne— perfect and complete; brahmani— spirit; sat— eternity; cit— and knowledge; atmani— with a form; para— supremely; anande— blissful; ramante— jubilantly perform pastimes; param— thereafter.
Using the Mandara mountain of pure devotional service, the devotees churn the ocean of material existence and quickly produce the nectar of transcendental knowledge. Drinking this nectar they become free from hunger, thirst, cold, heat, poverty, fear, lamentation, sleep, and all the manifold illusions of material existence. In this way they become able to jubilantly perform pastimes with the perfect, complete, blissful Supreme Personality of Godhead, whose form is filled with eternity and transcendental knowledge.