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NITAAI-Veda.nyf > All Scriptures By Acharyas > Raghava Pandita Goswami > Hari Bhakti Ratna Prakash > Second Ray of Light

Second Ray of Light

 

First Part

 

Introduction

 

atha pravakshye shri-krishna-

padambuja-nishevanam

samasta-shastra-vihitam

sarvesham uttamottamam

 

atha - now; pravakshye - I shall describe; shri-krishna - of Shri Krishna; pada - feet; ambuja - of the lotus;nishevanam - the devotional service; samasta - all; shastra - by the Vedic

scriptures; vihitam - described; sarvesham - of all; uttama- uttamam - the greatest.

 

I shall now describe devotional service to Shri Krishna's lotus feet, which is described in all Vedic literatures, and which is the most exalted of all spiritual activities.

 

Text 1

 

atha ity akarnya kecid vadanti: aho evam nana-devatah santi. nana-tirthani santi. nana-sat-karmadini santi. atha sarvesham uttamam brahmopasanam asti. etesham

ekopasanena shreyo bhavati. kim anena. tatra shri-krishna- carana-parayana vadanti: svarga-bhogino deva yad eva. tat shruyatam. te sarve nashvarah. kim tesham upasanena.

yatha:

 

atha - then; iti - thus; akaranya - hearing; kecit - some;vadanti - may say; aho - Oh; evam - in this way;nana - various; devatah - demigods; santi - there are; nana - various; tirthani - pilgrimage places; santi - there are; nana - various; sat-karma-adini - kinds of religious activity; santi - there are; atha - then; sarvesham - of all; uttamam - the best; brahma - of Lord Brahma; upasanam - the worship; asti - is; etesham - ofthem; eka - one; upasanena - by worship; shreyah - best;bhavati - is; kim anena - what is the need?; tatra - in this matter; shri- krishna - of Shri Krishna; carana - to the lotus feet; parayanah - those who are devoted; vadanti - say; svarga - in the heavenly planets; bhoginah - enjoying; devah - the devigods; yat - because; eva - certainly; tat - that; shruyatam - may be heard; te - they; sarve - all; nashvarah - are subject todeath; kim - what is the use?; tesham - of them; upasanena - of the worship; yatha - just as.

 

When some people hear these words they may say: "There are many demigods. There are many different pilgrimage places. There are many different kinds of religious activity. Of all kinds of worship the worship of the demigod Brahma is the best. How is it that you glorify the service of Shri Krishna's lotus feet?"

 

They who are devoted to Shri Krishna's lotus feet may reply: "The Vedic literatures explain that the demigods who enjoy various kinds of sense-gratification in the upper planetary systems are not immortal. They are all subject to death. For this reason how can anyone derive lasting benefit from worshiping them?" This is discussed in Shrimad-Bhagavatam (11.10.26) in the following words:

 

Text 2

 

tavat sa modate svarge

yavat punyam samapyate

kshina-punyah pataty arvag

anicchan kala-calitah

 

tavat - that long; sah - he; modate - enjoys life; svarge - in the heavenly planets; yavat - until; punyam - his pious results; samapyate - are used up; kshina - exhausted; punyah - his piety; patati - he falls; arvak - down from heaven; anicchan - not desiring to fall; kala - by time; calitah - pushed down.

 

"Until his pious results are used up, the performer of sacrifice enjoys life in the heavenly planets. When the pious results are exhausted, however, he falls down from the pleasure gardens of heaven, being moved against his desire by the force of

eternal time."***

 

Text 3

 

tatha shri-shri-gitayam shri-bhagavan uvaca

 

trai-vidya mam soma-pah puta-papa

yajnair ishtva svargatim prarthayante

te punyam asadya surendra-lokam

ashnanti divyan divi deva-bhogan

 

tatha - in the same way; shri-shri-gitayam - in the Bhagavad-gita; shri-bhagavan - the Supreme Personality of Godhead; uvaca - sai; trai-vidyah - the knowers of the three

Vedas; mam - unto Me; soma-pah - drinkers of soma juice; puta - purified; papah - sins; yajnaih - with sacrifices; ishtva - after worshiping; svargatim - passage ti heaven; prarthayante - pray; te - they; punyam - virtue; asadya - enjoying;surendra - of

Indra; lokam - world; ashnanti - enjoy; divyan - celestial; divi - in heaven; deva-bhogan - pleasures of the gods.

 

This is also explained in the Bhagavad-gita (9.20-21), where the Supreme Personality of Godhead said:

 

"Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. They take birth on the planet of Indra, where they enjoy godly delights.*

 

Text 4

 

te tam bhuktva svarga-lokam vishalam

kshine punye martya-lokam vishanti

evam trayi-dharmam anuprapanna

gatagatam kama-kama labhante

 

te - they; tam - that; bhuktva - enjoying; svargalokam - heaven; vishalam - vast;kshine - being exhausted; punye - merits; martya-lokam - mortal earth; vishanti - fall down; evam - thus; trayi - three Vedas; dharmam - doctrines; anuprapannah - following; gata-agatam - death and birth; kama-kamah - desiring sense enjoyments; labhante - attain.

 

"When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness."*

 

Text 5

 

ato deva-sevanena kim. tatha brahmadinam apy evam. kim anyesham. yatha shri-bhagavan uvaca

 

lokanam loka-palanam

mad bhayam kalpa-jivinam

brahmano 'pi bhayam matto

dvi-parardha-parayushah

 

atah - then; deva - of the demigods; sevanena - of the service;kim - what is the use?; tatha - in the same way; brahma- adinam - of Brahma and the other demigods; api - also; evam - in this way; kim - what is the use?; anyesham - of others; yatha - just as; shri-bhagavan - the Supreme Personality of Godhead; uvaca - said; lokanam - in all the planetary systems; loka - palanam - and for all the planetary leaders, such as the demigods; mat - of Me; bhayam - there is fear; kalpajivinam - for those who live for a kalpa, or a day Brahma; brahmanah - fo Lord Brahma; api - even; bhayam - there is fear; mattah - from Me;dve-parardha - two parardhas, totalling 311,040,000,000,000 years; para - supreme; ayushah - whose duration of life.

 

What is the use of worshiping Brahma and the other demigods? This rhetorical question is posed in the following statement of Shrimad-Bhagavatam (11.10.30), where the Supreme Personality of Godhead says:

 

"Ordinary people, the planetary leaders that live for a kalpa, and even Lord Brahma, who lives for two parardhas, fear Me."

 

Text 6

 

evam nana-tirthani. shri-shuka uvaca

 

vidya-tapah-prana-nirodha-matri-

tirthabhisheka-vrata-dana-japyaih

natyanta-shuddhim labhate 'ntaratma

yatha hridi-sthe bhagavaty anante

 

evam - in the same way; nana - various; tirthani - pilgmage places; yatha - just as; shri-shukah - Shrila Shukadeva Gosvami; uvaca - said; vidya - by knowledge;tapah - austerity;

prana-nirodha - drilling the respiration; maitri - being friendly to everyone; tirtha - in holy places; abhishika - bathing; vrata - observing vows; dana - giving charity;japyaih -

and chanting mantras; na - not; atyanta - great;shuddhim - purity; labhate - attains; antah - within; atma - a person;yatha - as; hridi - in the heart; sthe - situated; bhagavati - when the Supreme Personality of Godhead; anante - unlimited.

 

What is the use of going on pilgrimage? Shrila Shukadeva Gosvami says (Shrimad-Bhagavatam 12.3.48):

 

By aquiring transcendental knowledge, performing austerities, controlling the breath, becoming friendly to all, bathing in holy places, observing vows, giving charity, and chanting mantras, one does not become as purified as when the unlimited Supreme

Personality of Godhead stays in his heart."

 

Text 7

 

tatha brihan-naradiye

 

kim devaih kim u va shastraih

kim va tirthabihishecanaih

krishna-bhakti-vihinanam

kim tapobhih kim adhvaraih

 

tatha - in the same way; brihat-naradiye - in the Brihan- naradiya Purana; kim - what is the use?; devaih - of worshipping the demigods; kim - what is the use?; u - indeed;va -

or; shastraih - of studying the Vedic literatures; kim - what is the use?; va - or; tirtha - in holy places; abhishecanaih - ofbathing; krishna - to Shri Krishna; bhakti - devotional service; vihinanam - of those without; kim - what is the use?; tapobhih - of austerities; kim - what is the use?; adhvaraih - of Vedic sacrifices.

 

This is also described in the following statement of Brihan- naradiya Purana (28.116):

 

"What is the use of worshiping the demigods? What is the use of studying scriptures? What is the use of bathing in holy places? What is the use of austerities? What is the use of sacrifices? What is the use for those who have no devotion for Krishna?"

 

Text 8

 

atha nana-dharma-katha yatha

 

dharmah satya-dayopeto

vidya va tapasanvita

mad-bhaktyapetam atmanam

na samyak prapunati hi

 

atha - now; nana - various; dharma - of religious activities; katha - the explanation; yatha - just as; dharmah - religious principles; satya - with truthfulness; daya - and mercy;upetah - endowed; vidya - knowledge; va - or; tapasa - with austerity; anvita - endowed; mat-bhaktya - devotional service to Me; apetam - bereft of; atmanam - consciousness; na - not; samyak - completely; prapunati - purifies; hi - certainly.

 

The Lord describes religious rituals in these words (Shrimad-Bhagavatam 11.14.22):

 

"Religious activities performed with honesty and kindness, or transcendental knowledge coupled with austerity, do not completely purify a heart that has no devotion to Me."

 

Text 9

 

tatha shrimad-uddhava uvaca

 

dana-vrata-tapo-homa-

japa-svadhyaya-samyamaih

shreyobhir vividhaish canyaih

krishne bhaktir hi sadhyate

 

tatha - in that way; shrimat-uddhavah - Shriman Uddhava; uvaca - said; dana - charity; vrata - vows;tapah - austerities; homa - sacrifices; japa - chanting mantras; svadhyaya - study; samyamaih - controlling the senses; shreyobhih - good; vividhaih - various; ca - also; anyaih - by others;krishne - for Lord Krishna; bhaktih - devotion; hi - certainly; sadhyate is perfected.

 

This is also confirmed by the following verse of Shrimad- Bhagavatam (10.47.24), where Shriman Uddhava says:

 

"Krishna is the goal of all kinds of pious activities and ritualistic performances, such as giving in charity, rigidly following the austerity of vows, underging severe penances and igniting the fire of sacrifice. He is the purpose behind the chanting of different mantras, the reading of the Vedas, controlling the senses and concentration the mind in meditation. These are some of the many different processes for self- realization and attainment of perfection of life. But actually they are only meant for realizing Krishna and dovetailing oneself in the transcendental loving service of the Supreme Personality of Godhead."*

 

Text 10

 

tatha

 

dharmah svanushthitah pumsam

vishvaksena-kathasu yah

notpadayed yadi ratim

shrama eva hi kevalam

 

tatha - in the same way; dharmah - occupation; svanushthitah - executed in terms of one's own position; pumsam - of humankind; vishvaksena - the Personality of Godhead

(plenary portion); kathasu - in the message of; yah - what is; na - not; utpadayet - does produce; yadi - if;ratim - attraction; shramah - useless labor; eva - only; hi - certainly; kevalam - entirely.

 

Shrimad-Bhagavatam again confirms this in the following words (1.2.8):

 

"The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead."*

 

Text 11 (a)

 

ata eva shri-krishna-carana-sevanam vina na kim api. yatha brahmadayah sarve nashvarah. nashvaropasanena nashvaro bhavatiti tad-uddeshena tapasyaya va kim. svayam nashvara ye te kim shashvatatvam dasyanti. nana-dharma- karmana va kim. karma-bandhaya kalpate yatha mucukunda- stutih

 

atah eva - therefore; shri-krishna - of Shri Krishna; carana - of the lotus feet; sevanam - the devotional service; vina - without; na - not; kim api - anything; yatha - just as;

brahma-adayah - Brahma and the other demigods; sarve - all; nashvarah - are subject to death; nashvara - of those subject to death; upasanena - by the worship; nashvarah - subject to death; bhavati - one becomes; iti - thus; tat - of this; uddeshena - bythe

indication; tapasyaya - of austerity; va - or; kim - what is thebenefit?; svayam - themselves; nashvarah - subject to death;ye - those who are; te - they; kim - how; shashvatatvam - immortality; dshyanti - will give; nana - various; dharma - pious activities; karmana - and fruitive works; va - or; kim - what is the benefit?; karma - of fruitive work; bandhaya - for the bondage;kalpate - qualify; yatha - just as; mucukunda - of Maharaja Mucukunda; stutih - the prayer.

 

One cannot obtain anything actually good or auspicious without service the lotus feet of Shri Krishna. Brahma and the demigods are all subject to death, and by worshiping them one will remain subject to death. Themselves being mortal, how can they grant immortality to their worshipers? In the same way, simply by performing austerities, religious rituals, and pious works, one remains in the clutches of the laws of karma, without any hope of liberation. This is confirmed by Maharaja Mucukunda who offers the following prayer to Lord Krishna (Shrimad-Bhagavatam 10.51.55):

 

Text 11 (b)

 

na kamaye 'nyam tava pada-sevanad

akincana-prarthyatamad varam vibho

aradhya kas tvam hy apavargadam hare

vrinita aryo varam atma-bandhanam

 

na - not; kamaye - I desire; anyam - other; tava - Your;pada -

of the lotus feet; sevanat - than the devotioal service;

akincana - of one without any possessions; prarthyatamat - from

the request; varam - benediction; vibho - O all-powerful Lord;

aradhya - having worshipped; kah - who?; tvam - YOu; hi -

certainly; apavarga - liberation; dam - granting; hare - O Lord

Hari; vrinite - would choose; aryah - a spiritually advanced

person; caram - a benediction; atma - for his own; bandhanam -

bondage.

 

"My dear Lord, I therefore pray that I may simply be engaged

in rendering transcendental loving service unto Your lotus feet,

which is the ambition of the pure devotees who are freed from all

kinds of material contamination. You are the Supreme Personality

of Godhead, and You can offer me anything I want, including

liberation. But who is such a foolish person that after pleasing

You he would ask from You something which might be the cause of

entanglement in this material world?"*

 

Text 11 (c)

 

tathaiva brahmopasanena kim. brahmapi shunyam.

shunyopasanena shunyatvam prapnoti. yatha shruti

yadrishi bhavana yasya siddhir bhavati tadrishi iti

shunyopasanena kim. nityakshara-parananada-sukha-svarupa-

shri-krishnacandra-caranaravinda-premamrita-madhu-panena

vancitah syat.

 

tatha - in the same way; eva - certainly; brahma - of Brahma;

upasanena - of the worship; kim - what is the benefit?; brahma -

Brahma; api - also; shunyam - the void; shunya - of the void;

upasanena - by the worship; shunyatvam - the state of being

merged in the void; prapnoti - one attains; yatha - just as;

shrutih - the Shruti-shastra; yadrishi - like which;

bhavana - meditation; yasya - of whom; siddhih - perfection;

bhavati - is; tadrishi - like that; iti - thus; shunya - of the

void; upasanena - of the worship; kim - what is the benefit?;

nitya - eternal; akshara - imperishable; para - transcendental;

ananda-sukha - of bliss; svarupa - the form; shri-

krishnacandra - of Shri Krishnacandra; carana - feet;

aravinda - of the lotus; preme - of pure love; amrita - of the

nectar; madhu - of the honey; panena - by drinking; vancitah -

deprived; syat - is.

 

At this point someone may claim that worship of the impersonal

Brahman or the void is the most exalted form of worship. This

person may further claim that by worshiping the void one becomes

one with the void. That one may become one with the void in this

way he may claim is supported by the Shruti-shastra, which

states: "The spiritual aspirant attains various types of

spiritual perfection according to the nature of his meditation."

To this person I reply: The eternal, imperishable,

transcendental and blissful nectar honey of pure love for Shri

Krishnacandra's lotus feet completely robs the void of all its

attractiveness. Who could be attracted to the void, if the nectar

of Shri Krishna's lotus feet is available?

 

Second Part

 

Text 12 (a)

 

atha mumukshunoktam: naitat tada kim. yadi dehader muktir

bhavati. tada kim na bhutam. tat praty uttaram eva yatha: so

'ham iti jnana-nishcayena nirvana-muktir bhavati. tena kim.

muktih kim iti yatha:

 

atha - now; mumukshuna - by one desorious of liberation;

uktam - said; na - not; etat - this; tada - then;kim - what?; yadi -

if; dehaadeh - from the coverings of the material body, mind,

intelligence, and ego; muktih - liberation; bhavati - is;tada -

then; kim-what?; na - not; bhutam - was; tat prati - tothis;

uttaram - the answer; eva - certainly; yatha - just as;sah - He;

aham - I am; iti - thus; jnana-nishcayena - by this conclusion;

nirvana-muktih - the liberation known as nirvana; bhavati -

is; tena - of this; kim - what is the use?;muktih - liberation;

kim - what?; iti - thus; yatha - just as.

 

The liberationist may say: "I do not agree. When one becomes

liberated he becomes free from encagement in the matrial body,

mind, intelligence, and ego. This condition is supremely

desirable."

To this fellow I reply: The liberation known as nirvana-

mukti, where one thinks "so 'ham (I am the Supreme)"

is useless. The devotees never consider this false liberation at

all desirable. For example, verse 110 from Shrila Rupa

Gosvami's Padyavali explains:

 

Text 12 (b)

 

bhaktir bhagavatah seva

muktis tat-pada-langhanam

ko mudho dasatam prapya

prabhavam padam icchati

 

bhaktih - devotional service; bhagavatah - of the Supreme

Personality of Godhead; seva - the service; muktih - liberation;

tat - of Him; pada - of the lotus feet; langhanam - jumping over;

kah - what?; mudhah - fool; dasatam - service; prapya - having

attained; prabhavam padam - such liberation; icchati - desires.

 

"Bhakti is devoional service to the lotus feet of the Supreme

Personality of Godhead, and mukti is the impersonalists'

liberation, which neglects the Lord's lotus feet. Who would be so

foolish that, having attained the service of the Lord's lotus feet,

would give it up for the empty impersonal liberation?"

 

Text 13

 

tatha valmikiye shri-ramacandram prati hanumatoktam

 

bhava-bandha-cchide tasyai

sprihayami na muktaye

bhavan prabhur aham dasa

iti yatra vilupyate

 

tatha - in the same way; valmikiye - in Valmiki Muni's

Ramayana; shri-ramacandram prati - to Shri Ramacandra;

hanumata - by Hanuman; uktam - said; bhava - of material

existance; bandha - the bonds; chide - breaking; tasyai - forthat;

sprihayami - I desire; na - not; muktaye - for liberation;

bhavan - You; prabhuh - are the master; aham - I; dasah - am the

servant; iti - thus; yatra - where; vilupyate - is broken.

 

This is also described in Valmiki Muni's Ramayana, where

Hanuman says to Lord Ramacandra:

 

"I do not desire liberation from the bonds of material

existance if that liberation means our relationship, where

You are the master and I the servant, will be broken."

 

Text 14

 

tatha bhavartha-dipikayam

 

tvat-kathamrita-pathodhau

viharanto maha-mudah

kurvanti kritinah kecic

catur-vargam trinopamam

 

tatha - in the same way; bhava-artha-dipikayam - in

Shridhara Svami's Bhavartha-dipika; tvat - of You; katha -

of the topics; amrita - of nectar; pathodhau - in the ocean;

viharantah - sporting; maha - with great; mudah - delight;

kurvanti - consider; dritinah - the devotees; kecit - some;catuh-

vargam - the four goals; of religion, economic development, sense-

gratification, and liberation; trina - to a blade of grass;

upamam - equal.

 

This is also confirmed by the following statement of Shrila

Shridhara Svami's Bhavartha-dipika (10.87.21):

 

"O my Lord, because the devotees enjoy pastimes with great

delight in the nectar ocean of the description of You, they

consider impersonal liberation to be no more valuable than a

blade of grass."

 

Text 15

 

ata eva shri-krishne bhaktih sadhya. yatha

 

caturshu purushartheshu

gudho 'yam bhakt-samjnakah

dvija eva hi jananti

munayo naradadayah

 

atah eva - therefore; shri-krishne - for Shri Krishna;

bhaktih - devotional service; sadhya - should be attained;

yatha - just as; caturshu - among the four; purusha-artheshu -

goals of human endeavor; gudhah - confidential; ayam - this;

bhakti - devotional service; samjnakah - named; dvijah - the

brahmanas; eva - certainly; hi - indeed;jananti - understand;

munayah - the sages; narada-adayah - headed by Narada.

 

That everyone should endeavor to attain Lord Krishna's

devotional service is explained in the following statement of

Vedic literature:

 

"Lord Krishna's devotional service is supremely valuable and

confidential. Although it may be relatively easy to attain the

four human goals of piety, economic development, sense-

gratification, and liberation, it is comparatively very difficult

to attain Lord Krishna's devotional service. Narada, and the great

brahmana sages know this."

 

Text 16

 

tatha mukter bhaktir gariyasi. yatha

 

jarayaty ashu ya kosham

nigirnam analo yatha

 

tatha - in that way; mukteh - than liberation; bhaktih -

devotional service; gariyasi - is more important; yatha - just

as; jarayati - dissolves; ashu - quickly; ya - which;kosham - the

subtle body; nigirnam - things eaten; analah - fire;yatha - as.

 

Devotional service is more valuable than liberation. This is

confirmed by the following statement of Shrimad-Bhagavatam

(3.25.33):

 

"Bhakti, devotional service, dissolves the subtle body of the

living entity without separate effort, just as fire in the

stomach digests all that we eat."*

 

Text 17

 

tatra mukter bhaktih sudurlabha. yatha

 

rajan patir gurur alam bhavatam yadunam

daivam priyah kula-patih kva ca kinkaro vah

astv evam anga bhagavan bhajatam mukundo

muktim dadati karhicit sma na bhakti-yogam

 

tatra - in this connection; mukteh - than liberation;

bhaktih - dvotional service; sudurlabha - is more difficult to

attain; yatha - just as; rajan - O my dear King; patih -

maintainer; guruh - spiritual master; alam - certainly;

bhavatam - of you; yadunam - the Yadu dynasty; daivam - the

worshipable Deity; priyah - very dear friend; kula-patih - the

master of the dynasty; kva ca - sometimes even; kinkarah -

servant; vah - of you (the Pandavas); astu - to be sure;evam -

anga - O King; bhagavan - the Supreme Personality of Godhead;

bhajatam - of those devotees engaged in service; mukundah - the

Lord, the Supreme Personality of Godhead; muktim - liberation;

dadati - delivers; karhicit - at any time; sma - inded;na - not;

bhakti-yogam - loving devotional service.

 

Devotional service is more difficult to attain than

liberation. This is confirmed by the following statement of

Shrimad-Bhagavatam (5.6.18):

 

"My dear King, the Supreme Person, Mukunda, is actually the

maintainer of all the members of the Pandava and Yadu

dynasties. He is your spiritual master, worshipable Deity,

friend, and the director of your activities. To say nothing of

this, He sometimes serves your family as a messenger or servant.

This means He worked just as ordinary servants do. Those engaged

in getting the Lord's favor attain liberation from the Lord very

easily, but He does not very easily give the opportunity to

render direct service unto Him."*

 

Text 18

 

kintu sadhavo 'pi muktim na vanchanti. yatha

 

na kincit sadhavo dhira

bhakta hy ekantino mama

vanchanty api maya dattam

kaivalyam apunar-bhavam

 

kintu - however; sadhavah - the devotees; api - also; muktim -

liberation; na - do not; vanchanti - desire; yatha - justas;

na - never; kincit - anything; sadhavah - saintly persons;

dhirah - with deep intelligence; bhaktah - devotees; hi -

certainly; ekantinah - completely dedicated; mama - unto Me;

vanchanti - dsire; api - indeed; maya - by Me; dattam - given;

kaivalyam - liberation; apunah-bhavam - freedom from birth and

death.

 

The devotees fo not desire to attain impersonal liberation. This is

confirmed by the following statement of Shrimad-Bhagavatam

(11.20.34):

 

"Because My devotees possess saintly behavior and deep

intelligence they completely dedicate themselves to Me and do not

desire anything besides Me. Indeed, even if I offer them

liberation from birth and death, they do not accept it."*

 

Third Part

 

Text 19 (a)

 

athatra kecid adhyatmika vadanti: aho krishnam yad

vadasi sa eva shariri rupavan paricchinnavayavash

cakshushyah atah sa eva bhautikah. bhautikatvat sthulah

sthulatvan nashvarah. nashvaropasanena kim iti. ekah

krishnah eva upasaniyah iti yad uktam tad

atyantasambhavaniyopadeshah. esha vedanta-shastrair

anabhidheyah. yatha vasishtha-ramayane shri-ramacandram

prati vasishthenoktam;

 

atha - now; atra - in this connection; kecit - some;

adhyatmikah - the adhyatmika philosophers; vadanti - say;

aho - Oh; krishnam - Krishna; yat - which; vadasi - youdescribe;

sah - He; eva - certainly; shariri - posessing a body;

rupavan - possessing a body; parichinna - limited in terms of

space; avayavah - with limbs; cakshushyah - visible to the eyes;

atah - therefore; sah - He; eva - certainly; bhautikah - made of

material elements; bhatikatvat - because of being made of

material elements; sthulah - gross matter; sthulatvat - because

of being made of gross matter; nashvarah - subject to death;

nashvara - of one subject to death; upasanena - of the worship;

kim - what is the benefit?; iti - thus; ekah - only; krishnah -

Krishna; eva - certainly; upasaniyah - is worshippable; iti -

thus; yat - which; uktam - said; tat - that; atyanta - verymuch;

asambhavaniya - impossible; upadeshah - instruction; eshah - He;

vedanta - shastraih - by the Vedanta-sutra; anabhidheyah -

unnamed; yatha - just as; vasishtha-ramayane - in the

Vasishtha Ramayana; shri-ramacandram prati - to Lord

Ramacandra; vasishthena - by Vasishtha Muni; uktam - said.

 

At this point the adhyatmika philosophers may protest: This

Krishna whom you describe possess a form limited in size, and

visible to the material eyes. Such a limited, visible form must

needs be composed of gross matter, and is therefore subject to decay

and death. What is the use of worshiping someone who is subject

to death? Your statement, therefore, that Shri Krishna is the

sole object of worship, is clearly untenable. Furthermore, Shri

Krishna is not even mentioned by name in the codes of the

Vedanta-sutra. That all forms within this material world

(including that of your Krishna) are subject to annihilation is

confirmed in the Vasishtha Ramayana in the following words

spoken by Vasishtha Muni to Shri Ramacandra:

 

Text 19 (b)

 

yad idam drishyate sarvam

jagat sthavara-jangamam

tat sushuptav iva svapnah

kalpante pravinashyati

 

yat - what; idam - this; drishyate - is seen; sarvam - theentire;

jagat - universe; sthavara-jangamam - full of moving and non-

moving creatures; tat - that; sushuptau - in deep sleep;iva - like;

svapnah - a dream; kalpa - of the kalpa; ante - at the end;

pravinashyati - becomes destroyed.

 

"Whatever You see in this material world, which is filled

with moving and non-moving living entities, is like the dream of

a person fast asleep. At the end of the kalpa whatever is in this

universe will be destroyed."

 

Text 20

 

tathoddhavam prati shri-bhagvan vasudeva uvaca

 

yad idam manasa vaca

cakshurbhyam shravanadibhih

nashvaram grihyamanam ca

viddhi maya-mano-mayam

 

tatha - in the same way; uddhavam prati - to Uddhava; shri-

bhagavan - the Supreme Lord; vasudevah - Vasudeva; uvaca - said;

yat - that which; idam - this world; manasa - by the mind; vaca -

by speech; cakshurbhyam - by the eyes; shravana-adibhih - by

the ears and other senses; nashvaram - temporary; grihyamanam -

that which is being accepted or perceived; ca - and; viddhi - you

should know; maya - manah-mayam - it is only imagined to be real

by the influence of maya.

 

This is also confirmed by the Supreme Lord Vasudeva, who said

to Uddhava (Shrimad-Bhagavatam 11.7.7):

 

"My dear Uddhava, the material universe that you perceive

through your mind, speech, eyes, ears and other senses is an

illusory creation that one imagines to be real due to the

influence of maya. In fact, you should know that all of the

objects of the material senses are temporary."*

 

Text 21 (a)

 

ata eva sarvam maya-mayam iti matva nityam nirakaram

niranjanam nirlepam ca brahmopasyam iti tathaivoktam

vasishthe vasishthena

 

aste 'nastam iti bhasvan

yo devo hi niramayah

sarvada sarva-krit sarvah

paramatma maheshvarah

 

atah eva - therefore; sarvam - everything; ma/ya - of the

illusory potency; mayam - consisting; iti - thus; matva -

considering; nityam - eternal; nirakaram - formless;

niranjanam - passionless; nirlepam - untouched by matter; ca -

also; brahma - impersonal Brahman; upasyam - worshippable; iti -

thus; tatha - in that way; eva - certainly; uktam - said;

vasishthe - in the Vasishtha Ramayana; vasishthena - by

Vasishtha Muni; aste - rests; anastam - not in His own abode;

itah - thus; bhasvan - effulgent; yah - who; devah - deity; hi -

certainly; niramayah - free from disease and all material

defects; sarvada - always; sarva - of everything; krit - the

creator; sarvah - everything; parama-atma - the Supersoul;

maha-ishvarah - the Supreme Controller.

 

Everything in this material world is composed of the

illusory potency (maya). By the process of meditation one should

worship the eternal, formless, emotionless, and non-material

Supreme. This is confirmed in the Vasishtha Ramayana by the

following words of Vasishtha Muni to Shri Ramacandra:

 

"The Supreme Godhead is the all-pervading effulgent soul

that is at once everything that exists, the creator of

everything, the controller of everything, and never touched by

the material world, which is its creation."

 

Text 22

 

tatha shruter vakya-vrittau

 

antahkarana-tad-vritti-

sakshi chaitanya-vigrahah

ananda-rupah satyah san

kim svatmanam prapadyase

 

tatha - in the same way; shruteh vakya-vrittau - in the

Shruti-vakya-vritti; antahkarana - of the mind; tat-vritti - the

actions; sakshi - the witness; chaitanya - of consciousness;

vigrahah - the form; ananda - of bliss; rupah - the form;

satyah - transcendental truth; san - being so; kim - is it so?;

sva-atmanam - your own self; prapadyase - you will surrender.

 

The impersonal Godhead is again described in the following

statement of the Shruti-vakya-vritti:

 

"The supreme, eternal, blissful transcendental consciousness

is the witness of everyone's thoughts. Will you surrender

yourself to that eternal consciousnes?"

 

Text 23

 

athashtavakra-samhitayam

 

aho niranjanah shanto

bodho 'yam prakriteh parah

etavantam aham kalam

ha mohena vidambitah

 

atha - now; ashtavakra-samhitayam - in the Ashtavakra-

samhita; aho - Oh; niranjanah - untouched by matter;

shantah - peaceful bodhah - consciousness; ayam - this;

prakriteh - matter; parah - above; etavantam - like this; aham -

I; kalam - to time; ha - Oh; mohena - with illusion;

vidambitah - imitated.

 

The impersonal Godhead is again described in the following

statement of the Ashtavakra-samhita:

 

"I am the peaceful dispassionate consciousness that remains

beyond the jurisdiction of matter. Only for a certain period of

time do I remain under the influence of illusion and mistakenly

think that I am matter."

 

Text 24 (a)

 

tatra karshna vadanti: ya eva guna-rupa-varjitah

acalas tv akarta kaya-mano-vakyair agrahyah sa eva na

kincit tatra brahma-jnani vadati: evam neti. yatha

shrutau:

 

tatra - in this connection; karshnah - the devotees of Shri

Krishna; vadanti - say; yah - who; eva - certainly;guna -

qualities; rupa - and form; varjitah - without; acalah -

unmoving; tu - also; akarta - the non-doer; kaya - by body;

manah - mind; vakyaih - and words; agrahyah - unattainable;

sah - He; eva - certainly; na - not; kincit - something;tatra -

there; brahma-jnani - the knower of Brahman; vadati - says;

evam - in this say; na - not; iti - thus; yatha - just as;shrutau -

in the Shruti-shastra.

 

To these arguments the devotees of Lord Krishna reply: When

the Vedic literatures say the Supreme has neither qualities nor

form, is unchanging, the non-doer, untouchable by the body,

unknowable by the mind, and indescribable by words, these

statements are, of course, all true, but nevertheless, the

impersonalists' interpretation of them to support the concept of

a formless, impersonal Deity are not. The proper interpretation

of these descriptions may be seen in the following explanation of

Shvetashvatara Upanishad (3.19):

 

Text 24 (b)

 

apani-pado javano grahita

pashyaty acakshuh sa shrinoty akarnah

sa vetti vedyam na ca tasyasti vetta

tam ahur agryam purusham mahantam

 

apani - without hands; padah - or feet; javanah - the

fastest; grahita - accepting; pashyati - sees;acakshuh - without

eyes; sah - He; shrinoti - hears; akarnah - without ears; sah -

He; vetti - knows; vedyam - the object of knowledge;na - not; ca -

and; tasya - of Him; asti - there is; vetta - the knower;tam - Him;

ahuh - they describe; agryam - original; purusham - person;

mahantam - great.

 

"Learned transcendentalists explain that God is the greatest,

the original person. He has no material hands, but He can take

anything. He has no material legs, but He can travel faster than

anyone. He has no material eyes, but He sees everything. He has

no material ears, but He hears everything. He knows everything, but

not one knows Him."

 

Text 24 (c)

 

tatra bhagavata vadanti aho vaicitryam. so 'stiti

pandita vadanti. tasya vetta nastity api vadanti ca. ata

eva asti nastiti sandehah. yatra sandehas tasyanveshanena

kim iti. tato brahma-vadi vadati aho asti nastiti sandeho

jnana-rahitanam. astiti nihsandehah. tat shruyatam

yatha shrutau:

 

tatra - in this connection; bhagavatah - the devotees;

vadanti - say; aho - Oh; vaicitryam - wonderful; sah - He;asti - is;

iti - thus; panditah - scholars; vadanti - say; tasya - ofHim;

vetta - the knower; na - not; asti - is; iti - thus;api - also;

vadanti - they say; ca - also; atah eva - therefore;asti - is; na -

not; asti - is; iti - thus; sandehah - doubt;yatra - where;

sandehah - doubt; tasta - of him; anveshanena - of inquiry;kim -

what is the benefit; iti - thus; tatah - therefore; brahma-

vadi - the impersonalist; vadati - says; aho - Oh; ati - is; na -

not; asti - is; sandehah - doubt; jnana - of knowledge;

rahitanam - of those devoid; asti - is; iti - thus;

nihsandehah - without; tat - that; shruyatam - should be heard;

yatha - just as; sriutau - in the Shruti-shastra.

 

The devotees of the Lord comment on this verse by saying:

"This is certainly very wonderful." The learned scholars say:

"This is certainly true. No one can understand the Supreme Lord.

O this there is no doubt. What the use of trying to understand

Him? The impersonalists say: "Only the ignorant think the Lord

cannot be understood. Of this there is no doubt. This is

confirmed by the following words of the Brahma-bindu Upanishad:

 

Text 25

 

ghritam iva pasyasi nigudham

bhrite bhrite vasati ca vijnanam

satatam manthayitavyam

manthana-bhute prakashate atma

 

ghritam - butter; iva - like; payasi - in milk; gudham -

concealed; bhrite bhrite - held; vasati - remains; ca - also;

vijnanam - knowledge; satatam - continually; manthaitavyam - to be

churned; manthana-bhute - when churned; prakashate - is manifest;

atma - the self.

 

"Just as butter remains hidden within milk, in the same way

the transcendental self remains hidden from view. By repeatedly

churning the milk of transcendental knowledge, the transcendental

Self will become manifest."

 

Text 26

 

drishyash ca

 

rahur adrishyo 'pi yatha

shashi-bimba-sthah prakashate jagati

tatha sarva-gato 'py atma

buddhi-stho drishyatam iti

 

drishyah - visible; ca - also; rahuh - the Rahu planet;

adrishyah - invisible; api - even; yatha - just as; shashibimba -

on the moon; stah - situated; prakashate - becomes manifest;

jagati - in the world; tatha - in the same way; sarva-gatah -

omniprescdnt; api - although; atma - the self; buddhi - in the

intelligence; stah - situated; drishyatam - may be seen; iti -

thus.

 

The Supreme may be seen by us in the following way:

 

"Just as the Rahu planet, although generally invisible, can

be seen within the moon, in the same way the all-pervading Self may

be seen within the intelligence."

 

Text 27

 

karta ca

 

savitari udite yadvat

karoti karmani jiva-loko 'yam

na ca tani karoti ravir

na karayati va tadvad atma

 

karta - the doer; ca - also; savitari - when the sun; udite - has

risen; yadvat - like that; karoti - perform;karmani - activities;

jiva - lokah - the living entities; ayam - they; na - not;ca - and;

tani - these acivities; karoti - performs; ravih - the son; na -

not; karayati - causes to do; va - or; tadvat - like that;

atma - the self.

 

That the Supreme is the non-doer is described as follows:

 

"When the sun rises living entities perform various

activities. The sun, however, is not the doer or the cause of any

of these actions. In the same way the Self neither acts nor

causes anyone else to act."

 

Text 28

 

tatha hastamalake

 

nimittam manash-caskshur-adi-pravrittau

nirastakhilopadhir akasha-kalpah

ravir loka-ceshta-nimittam yatha sah

sa nityopalabdhi-svarupo 'ham atma

 

tatha - in that way; hastamalake - in the Hastamalaka-

shastra; nimittam - the cause; manah - mind;cakshuh - eyes;

adi - beginning with; pravrittau - in the manifestation; nirasta -

rejeted; akhila - all; upalabdhih - designations; akasha-

kalpah - like the sky; ravih - the sun; loka - of the living

entities; ceshta - the activities; nimittam - the cause;yatha -

just as; sah - he; sah - he; nitya - eternally;upalabdhi-

svarupah - full of transcendental knowledge; aham - I am;

atma - the self.

 

This is also confirmed by the following statement of the

Hastamalaka-shastra:

 

"The transcendentalist should give up all identification with

the material body, mind, and the eyes and other sense organs. He should

be free from all designations, just as the featureless sky. In

this condition the transcendentalist neither acts nor causes

others to act, just as the sun does not cause the actions of the

living entities. When the transcendentalist thus becomes full of

transcendental knowledge, he then realizes 'I am the Self'."

 

Text 29

 

tat-praptav upayo yatha shrutau cit-prakashe

 

agaman me mano 'nyatra

sampratam ca sthiri-kritam

evam yo vetti dhi-vrittam

so 'ham ity avadharayet

 

tat - of that condition; praptau - in the matter of attainment;

upayah - method; yatha - just as; shrutau - in the Shruti-

shastra; cit - of transcendental knowledge; prakashe - in the

menifestation; agamat - went; me - my; manah - mind;anyatra -

elsewhere; sampratam - at present; ca - and; sthiri-kritam -

steadied; evam - in this way; yah - one who; vettiunderstands;

dhi - of the intelligence; vrittam - the behavior; sah - he;

aham - I am; iti - thus; avadharayet - one may understand.

 

The method of attaining this state of spiritual enlightenment

is described in the following words of the Shruti-shastra:

 

"One should think in the following way: My mind, which was

formerly uncontrolled is now very carefully controlled. Now that

I understand the actual nature of the intelligence I can see

everything clearly, and I can understand the statement so 'ham

(I am the Self)' ".

 

Text 30

 

evam atma jnana-drishtya drishyate prapyate ca

vasishthe

 

mrigair yatha mriganam ca

gajanam ca gajair yatha

pakshinam pakshibhir yadvat

jneyam jnanena grihyate iti.

 

evam - in this way; atma - the self; jnana - of

knowledge; drishtya - by the sight; prapyate - is

obtained; ca - also; vasishthe - in the Vasishtha

Ramayana; mrigaih - by deer; yatha - just as;

mriganam - fo deer; ca - also; gajanam - ofelephants;

ca - also; gajaih - by elephants; yatha - just as;

pakshinam - of birds; pakshibhih - by birds; yadvat - just

s; jneyam - may be understood; jnanena - by knowledge;grihyate - is grasped; iti - thus.

 

The Supreme Self can be understood when one has the eyes of

transcendental knowledge. This is described by the following

statement of Vasishtha Ramayana:

 

"Deer understand the inner workings of the deer community.

Elephants understand what transpires among the elephants. The

activities of the birds are easily understood by birds. In the

same way the transcendent Self can be understood when one becomes

like Him by the cultivation of transcendental knowledge."

 

Text 31 (a)

 

tad evam jnanena jnayate. ajnananam na kim api.

athaitat shrutva shri-krishnacandrasya carana-parayana

vadanti: bhavata yad uktam tat kim. shri-krishnacandrasya

carana-vaibhavam ye na jananti. ta eva evam vadanti. te 'ti-

kshudrah. kshudra-matayah sukshmam na pashyanti. tatra:

 

tat - therefore; evam - in this way; jnanena - by knowledge;

jnayate - is understood; ajnananam - of those who are

ignorant; na - not; kim api - anything; atha - therefore;etat -

this; shrutva - having heard; shri-krishacandrasya - of Shri

Krishnacandra; carana - to the lotus feet; parayanah - those

who are devoted; vadanti - say; bhavata - by you; yat - what;

uktam - has been said; tat - that; kim - what is it?; shri-

krishnacandrasya - of Shri Krishnacandra; carana - of the lotus

feet; vaibhavam - the opulence; ye - who; na - do not;jananti -

understand; te - they; eva - certainly; evam - in this way;

vadanti - say; te - they; ati-kshudrah - very unimpoetant;

kshudra-matayah - unintelligent; sukshmam - the subtle truth;

na - do not; pashyanti - see; tatra - in this connection; it is

said.

 

The impersonalist will then conclude His explanation by

saying: The Absolute, therefore, is understood only by

cultivating transcendental knowledge, and they who are ordinary

persons, and not great scriptural scholars, have no ability to

understand the Absolute at all.

 

When they who are devoted to Shri Krishnacandra's lotus feet

hear these words, they reply: What are you saying? Only they who

are ignorant of the transcendental opulences of Shri

Krishnacandra's lotus feet can speak in such a way. Such persons

are neither important nor intelligent. They cannot see the

subtle nature of the Supreme at all. In this connection it is

said:

 

Text 31 (b)

 

ye krishna-caranambhoja-

makaranda-madhuvratah

na bhavanti param kshubdhas

te nana-patha-gaminah

 

ye - those who; krishna - of Lord Krishna; carana - at the

feet; ambhoja - at the lotus; makaranda - of the honey;

madhuvratah - the bumble-bees; na - not; bhavanti - are; param -

very much; kshubdhah - disturbed; te - they; nana - various;

patha - paths; gaminah - traversing.

 

"They who are like bumble-bees licking the honey of Lord

Krishna's lotus feet are not very disturbed by the followers

of the many so-called spiritual paths."

 

Text 32

 

yatha brahmadi-stutih

 

tvam eka evasya satah prasutis

tvam sannidhanam tvam anugrahash ca

tvan-mayaya samvrita-cetasas tvam

pashyanti nana na vipashcito ye

 

yatha - just as; brahma-adi-stutih - the prayer of Brahma;

tvam - You (O Lord); ekah - being one without a second, You are

everything; eva - indeed; asya satah - of this cosmic

manifestation now visible; prasutih - the original source;

tvam - Your Lordship; sannidhanam - the conservation of all such

energy when everything is annihilated; tvam - Your Lordhsip;

anugrahah va - and the maintainer; tvat-mayaya - by Your

illusory, external energy; samvrita-cetasah - those whose

intelligence is covered by such illusory energy; tvam - unto You;

pashyanti - observe; nana - many varieties; na - not;

vipashcitah - learned scholars or devotees; ye - who are.

 

In this connection also Brahma prays to Lord Krishna (Shrimad-

Bhagavatam 10.2.28):

 

"The efficient cause of this material world, manifested

with its many varieties as the original tree, is You, O Lord. You

are also the maintainer of this material world, and after

annihilation you are the one in whom everything is conserved.

Those who are covered by Your external energy cannot see You

behind this manifestation, but theirs is not the vision of

learned devotees."*

 

Text 33 (a)

 

atah sarvopari shri-krishnacandra eka eva jnanibhir

jnayate. yatha

 

krishnasyopari kashcid va

tulyo bhinno 'sti yo vadet

sa tasya mayayacchanno

nalapet tam kadacana

 

atah - therfore; sarva - everything; upari - above; shri-

krishnacandrah - Shri Krishnacandra; ekah - alone; eva -

certainly; jnanibhih - by those who know the truth; jnayate -

is understood; yatha - just as; krishnasya - Krishna; upari -

above; kashcit - someone; va - or; tulyah - equal;bhinnah -

separate; asti - there is; yah - who; vadet - may say;sah - he;

tasya - of Lord Krishna; mayaya - by the illusory potency

maya; acchannah - is covered; na - not; alapet - may speak;

tam - about Him; kadacana - at any time.

 

Those who understand the actual truth know that Shri

Krishnacandra is the Supreme. He is above everyone and

everything. This is described in the following statement of the

devotees:

 

"One who thinks that there is someone somewhere who is superior

to, equal to, or independent of Lord Krishna, is certainly

covered by the illusory potency, maya. Such a bewildered person

cannot properly describe Lord Krishna at any time."

 

Text 33 (b)

 

ity evam yat kincit sarvam shri-krishna-vaibhavam iti

mantavyam.

 

iti - thus; evam - in this way; yat - what; kincit - whatever;

sarvam - everything; shri-krishna - of Shri Krishna;

vaibhavam - the potency; iti - thus; mantavyam - should be

considered.

 

From all this the conclusion should be that everything that

exists is the potency of Shri Krishna, the transcendent

Supreme Personality of Godhead.

 

Fourth Part

 

Text 34 (a)

 

atha bhagavatah shri-krishnasya bhautikam prakritam sa-

gunam sthulam deham iti yad ajnanad uktam tad iti

shruyatam. yatha sammohana-tantre prathama-patale naradam

prati sanaka uvaca

 

atha - now; bhagavatah - of the Supreme Personality of Godhead;

shri-krishnasya - Shri Krishna; bhautikam - made of material

elements; prakritam - material; sa - gunam - with the modes of

material nature; sthulam - gross matter; deham - body;iti - thus;

yat - which; ajnanat - out of ignorance; uktam - said;tat - that;

iti - thus; shruyatam - may be heard in the Vedic literatures;

yatha - just as; sammohana - tantre - in the Sammohana-tantra;

prathama-patale - in the First Patala; naradam prati - to

Narada; sanakah - Sanaka-kumara; uvaca - said.

 

Out of ignorance some may say that the form of Shri Krishna,

the Supreme Personality of Godhead, is made of gross matter and

consists of the three modes of material nature and the material

elements earth, water, fire, air, and ether. The Lord's

body is not at all material, but is completely spiritual. This

fact is described throughout the various Vedic literatures. For

example, in the Sammohana-tantra Sanaka-kumara says to Narada

Muni:

 

Text 34 (b)

 

tad-anandamayi radha

tad-anandamayo harih

na bhautiko deha-baddhas

tayor ananda-rupayoh

 

tat-ananda-mayi - composed of transcendental bliss; radha -

Shrimati Radharani; tat-ananda-mayah - composed of

transcendental bliss; harih - Lord Hari; na - not; bhautikah -

made of material elements; deha-baddhah - with bodies; tayoh - of

Them; ananda - of bliss; rupayoh - whose forms.

 

"Shri Radha's form is made of transcendental bliss. Lord

Hari's form is made of transcendental bliss. They have forms of

bliss. Their forms are not creations of the material elements."

 

Text 35

 

yatha vatsa-harane brahma-stutih

 

asyapi deva vapusho mad-anugrahasya

svecchamayasya na tu bhutamayasya ko 'pi

neshe mahi tv avasitum manasantarena

sakshat tavaiva kim utatma-sukhanubhuteh

 

yatha - just as; vatsa - of the calves; harane - in the theft;

brahma - of Lord Brahma; stutih - the prayer; asyz - of this;

api - indeed; deva - O my Lord; vapushah - this form which appears

just like a little child; mat-anugrahasya - merciful to me; sva-

icchamayasya - which appears to fulfill the desires of the

devotees; na - not; tu - but; bhutamayasya - composed of material

elements; kah - Brahma; api - although I am; na - not;ishe - I am

able; mahi - the transcendental potencies; tu - indeed;avasitum -

to ascertain; manasa - by my mind; antarena - within; sakshat -

directly; tava - Your; eva - certainly; kim uta - and what tospeak

of; atma-sukha-anubhuteh - the happiness You experience in Your

transcendental pastimes.

 

This is also described by Lord Brahma, who, after stealing

the Lord's calves, spoke the following prayer (Shrimad-

Bhagavatam 10.14.2):

 

"My dear Lord, Your form is transcendenal to all material

elements. I can understand that You have mercy upon me because

you are revealing that form, standing before me like a small

child. But although I am Lord Brahma, the so-called creator of

this universe, I am unable to ascertain the transcendental

potencies of Your body. And if I am unable to understand the

spiritual potency of Your child-like body, then what can I

understand about Your transcendental pastimes?"*

 

Text 36

 

kintu shri-krishnasya vigraham bhautikam yo vadati.

tatraha brihad-vaishnave

 

yo vetti bhautikam deham

krishnasya paramatmanah

sa sarvasmad bahishkaryah

shrauta-smarta-vidhanatah

 

kintu - however; shri-krishnasya - of Shri Krishna;

vigraham - the form; bhautikam - made of the five matirial

elements; yah - one who; vadati - says; tatra - in thisconnection;

aha - says; brihat-vaishnave - the Brihad-Vishnu Purana;

yah - one who; vetti - knows; bhautikam - made of material

elements; deham - the body; krishnasya - of Shri Krishna;

parama - atmanah - the Supreme Personality of Godhead; sah - he;

sarvasmat - all; bahishkaryah - contradicting; shrauta - of the

Shruti-shastra; smarta - and the smriti-shastra; vidhanatah -

the injunctions.

 

Some people may still say that Shri Krishna's form is

material. The Brihad-Vishnu Purana addresses them in the

following words:

 

"One who thinks that the form of Shri Krishna, the Supreme

Personality of Godhead, is made of material elements, directly

contradicts the clear descriptions of the Shruti- and Smriti-

shastra.

 

Text 37

 

mukham tasyavalokyatha

sa-celo jalam avishet

pashyet suryam sprished vari

ghritam prashya vishudhyati

 

mukham - the face; tasya - of him; avalokya - having seen; atha -

then; sa - with; celah - garments; jalam - the water;avishet - one

should enter; pashyet - one should see; suryam - the sun;

sprishet - one should touch; vari - water; ghritam - ghee;

prashya - one should drink; vishudhyati - one becomes purified.

 

"If one should happen to see the face of such an offender, he

should jump with his clothing in a body of water, look at the

sun, touch water, or drink ghee in order to purify himself from

contamination."

 

Text 38

 

sthulatvam yad uktam tad iti yatha maha-kaurme

 

asthulash cananush caiva

sthulo 'nush caiva sarvatah

avarnah sarvatah proktah

sa-varnash ca prakirtitah

 

sthulatvam - being made of gross material elements; yat -

which; uktam - said; tat - that; iti - thus; yatha - justas; maha-

kaurme - in the Maha-Kurma Purana; asthulah - not large; ca -

and; ananuh - not small; ca - and; eva - certainly;sthulah -

large; anuh - small; ca - also; eva - certainly;sarvatah - in all

respects; avarnah - colorless; sarvatah - in all respects;

proktah - is described; sa-varnah - with color; ca - also;

prakirtitah - is described.

 

That Shri Krishna's form is not material is also described in

the Maha-Kurma Purana:

 

"The Supreme Lord's form is neither large nor small, but at

the same time it is supremely large and supremely small. It is

completely colorless, and at the same time it manifests various

colors. All these contradictions exist within the Supreme Lord's

form."

 

Text 39

 

tatha shukoktih

 

amuni bhagavad-rupe

maya te hy anuvarnite

ubhe api na grihnanti

maya-srishte vipashcitah

 

tatha - in the same way; shuka - of Shrila Shukadeva Gosvami;

uktih - the statement; anuni - all these; bhagavat - unto the

Supreme Personality of Godhead; rupe - in the forms; maya - by

me; te - unto you; hi - certainly; anuvarnite - described

respectively; ubhe - both; api - also; na - never;grihnati -

accepts; maya - external; srishte - being so manifested;

vipah-citah - the learned one who knows.

 

This is also confirmed by Shrila Shukadeva Gosvami (Shrimad-

Bhagavatam 2.13.35):

 

"Neither of the above forms of the Lord, as just described unto

you from the material angle of vision, is accepted by the pure

devotees of the Lord who now Him well."*

 

Text 40

 

atah sthula-rupam yat tad bhagavan-mayaya srishtam.

etayoh param shri-krishnacandrah. yatha govinda-vrindavane

bhagavati shri-krishne balarama-prashne

 

paramatma param brahma

sac-cid-ananda-vigrahah

shabda-brahma-mayah sakshat

svayam prakritir ishvarah

ady-anta-rahitah suksma-

sthulatitah parat parah

 

atah - then; sthula - large; rupam - form; yat - which;tat -

that; bhagavat - of the Supreme Personality of Godhead; mayaya -

by the illusory potency; srishtam - created; etayoh - of them

both; param - above; shri-krishnacandrah - Shri Krishnacandra;

yatha - just as; govinda-vrindavane - in the Govinda-Vrindavana;

bhagavati - to the Supreme Personality of Godhead; shri-

krishne - Shri Krishna; balarama - of Lord Balarama; prashne -

in the question; parama-atma - the supersoul; param brahma - the

Supreme Brahman; sat - eternal; cit - full of knowledge;ananda -

and full of bliss; vigrahah - whose form; shabda-brahma-mayah -

consisting of the Vedic hymns; sakshat - directly; svayam -

personally; prakritih - the material potency; ishvarah - the

Supreme Controller; adi - beginning; anta - and end; rahitah -

without; sukshma - the small; sthula - and the large; atitah -

beyond; parat - than the greatest; parah - greater.

 

Large and small forms within the material world are all

products of the Supreme Lord's illusory potency, maya. Shri

Krishnacandra's form, being completely spiritual and not at all a

product of maya, is different from all the large and

small material forms. This is described in the Govinda-

Vrindavana-grantha, where Lord Balarama, in the midst of posing

a question to the Supreme Personality of Godhead, Shri Krishna,

says:

 

"The Supreme Personality of Godhead is the Supreme Brahman

effulgence and the all-pervading Supersoul. His form is eternal,

full of knowledge, and full of bliss. He directly appears in the

form of the sounds of the Vedic hymns. The material world is His

potency. He is the Supreme Controller. He has neither beginning

nor end. He is different from all large and small material forms.

He is greater than the greatest."

 

Fifth Part

 

Text 41

 

atah param brahmopasanam iti. yad uktam tad brahma yat tat

shruyatam yatha varaha-samhitayam shri-bhagavan varaha

uvaca

 

dhvaja-vajrankushambhoja-

karanghri-tala-shobhitam

nakhendu-kirana-shreni-

purna-brahmaika-karanam

 

atah - now; param - supreme; brahma - of Brahman; upasanam - the

worship; iti - thus; yat - which; yuktam - said;tat - that; brahma -

Brahman; yat - which; tat - that; shruyatam - may be heard in the

Vedic literatures; yatha - just as; varaha-samhitayam - in the

Varaha-samhita; shri-bhagavan - the Personality of Godhead;

varaha - Lord Varaha; uvaca - said; dhvaja - with the flag;

vajra - thunderbolt; ankusha - rod for controlling elephants;

ambhoja - lotus flower; kara - of hands; anghri - and feet;tala -

surface; shobhitam - decorated; nakha - of His nails; indu - ofthe

moons; kirana - effulgence; shreni - series; purna-brahma - of

the Supreme Brahman; eka - sole; karanam - the cause.

 

Some may say the impersonal Brahman effulgence is the

supreme object of worship. This view is refuted throughout the

Vedic literatures. For example, in the Varaha-samhita, the

Personality of Godhead, Lord Varaha says:

 

"The palms of Lord Krishna's hands and the soles of His

feet are decorated with the markings of the flag, thunderbolt,

lotus flower, and rod for controlling elephants. The effulgence

of Lord Krishna's fingernails and toenails is the sole origin of

the Brahman effulgence.

 

Text 42

 

kecid vadanti tad-rashmi

brahma cid-rupam avyayam

tad-amshamsham maha-vishnum

pravadanti manishinah

 

kecit - some; vadanti - say; tat - that; rasmi - effulgence;

brahma - Brahman; cit-rupam - transcendental; avyayam -

impersishable; tat - of that; amsha - of a part; amsham - apart;

maha-vishnum - Lord Maha-Vishnu; pravadanti - say;

manishinah - the learned.

 

"They who are learned say that Lord Maha-Vishnu is a part

of a plenary part of Lord Krishna, and the Impersonal Brahman is

the effulgence of Lord Krishna' transcendental body."

 

Texts 43 and 44

 

tatha krishna-yamale dvadashadhika-shatatama-patale

shri-vasudevam prati tripurovaca

 

sucanat sutram ity ahuh

krishnanubhava-sucakam

jyotir-vrindatmakam khyatam

brahmeti jagad-ujjvalam

 

tad brahma krishna-kiranam

yato bhati caracaram

yasya bhasa bhati vishvam

yathartham shrutayo jaguh

 

tatha - in that way; krishna-yamale - in the Krishna-yamala;

dvadasha-adhika-satatama-patale - in the 112th Patala; shri-

vasudevam prati - to Lord Vasudeva; tripurah - Tripura; uvaca -

said; sucanat - from the indication; sutram - the sutra; iti -

thus; ahuh - they say; krishna - of Lord Krishna; anubhava -

the perception; sucakam - indicating; jyotih-vrinda-atmakam -

consisting of effulgence; dhyatam - celebrated; brahma - Brahman;

iti - thus; jagat - the universe; ujjvalam - illuminating; tat -

that; brahma - Brahman; krishna - of Lord Krishna;kiranam - the

bodily rays; yatah - from whom; bhasa - the effulgence; bhati -

shines; vishvam - the universe; yatha-artham - appropriate;

shrutayah - the Shruti-shastras; jaguh - say.

 

This is also described in the Krishna-yamala, Chapter 112,

where Tripura says to Lord Vasudeva:

 

"The sages say that the Brahman effulgence, which illumines

the world, is a partial experience of seeing Lord Krishna. The

Brahman effulgence is the bodily rays of Lord Krishna. The material

universes, full of moving and non-moving living entities, rest

within that effulgence. For this reason the Vedas state yasya

bhasa bhati vishvam (The universe rests within the effulgence of

the Supreme Personality of Godhead)."

 

Text 45

 

ata eva shri-krishna-pada/bja-labhe 'pi sarvam praptam.

kashcid avashesho 'sti vaivam. yatha

 

vriksha-labhe na vrikshasya

kincid bhavati durlabham

krishna-padabja-labhe 'pi

durlabham nasti kincana

 

atah va - therefore; shri-krishna - of Shri Krishna;

pada - feet; abja - of the lotus; labhe - in the attainment; api -

even; sarvam - everything; praptam - is obtained; kashcit -

something; avasheshah - remaining; asti - there is;na - not;

evam - in this way; yatha - just as; vriksha - of a tree; labhe -

in the obtaining; na - not; vrikshasya - of a tree; kincit -

something; bhavati - is; durlabham - difficult to obtain;

krishna - of Shri Krishna/ pada - pf the feet; abja - of the

lotus; labhe - in the attainment; api - even;durlabham - difficult

to obtain; na - not; asti - there is; kincana - anything.

 

When one attains Lord Krishna's lotus feet, then one attains

everything. Nothing remains unattained by him. This is described

in the following statement:

 

"By approaching a tree one can attain only certain specific

benefits, and many other things remain unattained by him. However

when one approaches Lord Krishna's lotus feet, then one attains

everything. Nothing is unattained by him."

 

Text 46

 

yatha caturtha-skandhe dhruvoktih

 

ya nirvritis tanu-bhritam tava pada-padma-

dhyanad bhavaj-jana-katha-shravanena va syat

sa brahmani sva-mahimany api natha ma bhut

kim tv antakasi-lulitat patatam vimanat

 

yatha - just as; caturtha-skandhe - in the Fourth Canto of

Shrimad-Bhagavatam; dhruva - of Dhruva Maharaja; uktih - the

statement; ta - that which; nirvritih - bliss; tanu-bhritam - fo

the embodied; tava - Your; pada-padma - lotus feet; dhyanat -

from meditating upon; bhavat-jana - from Your intimate devotees;

katha - topics; shravanena - by hearing; va - or; syat - comes

into being; sa - that bliss; brahmani - in the impersonal

Brahman; sva-mahimani - Your own magnificence; api - even;natha -

O Lord; ma - never; bhut - exists; kim - what to speak of;tu -

then; antaka-asi - by the sword of death; lulitat - being

destroyed; patalam - of those who fall down; vimanat - from

their airplanes.

 

This is confirmed by Maharaja Dhruva in the following words

(Shrimad-Bhagavatam 4.9.10):

 

"My Lord, the transcendental bliss derived from meditating upon

Your lotus feet or hearing about Your glories from pure devotees

is so unlimited that it is far beyond the stage of brahmananda,

wherein one thinks himself merged in the impersonal Brahman as

one with the Supreme. Since brahmananda is also defeated by the

transcendental bliss derived from devotional service, then what

to speak of the temporary blissfulness of elevating oneself to

the heavenly planets, which is ended by the separating sword of

time? Although one may be elevated to the heavenly planets, he

falls down in due course of time."*

 

Text 47 (a)

 

ato yadi shri-krishna-padaravindam praptam tada sarvam praptam

eva. kintu shri-krishna-padambujam vina nanyatra siddhir yatha

naishkarmyam apy acyuta-bhava-varjitam na shobhate jnanam

alam niranjanam ity adi. tatha trailokya-sammohana-tantre

brahma-vidyopasaniyam shri-krishna-pada- padmam yatha

 

atah - therefore; yadi - if; shri-krishna - of Shri

Krishna; pada - feet; aravindam - the lotus;

praptam - are attained; tada - then;

sarvam - everything; praptam - is attained; eva -

certzinly; kintu - however; shri-krishna - of Shri Krishna;

pada - feet; aravindam - the lotus; vina - without;

na - not; anyatra - anywhere else;

siddhih - perfection; yatha - just as; naishkarmyam - self-

realization, being freed from the reactions of fruitive work;

api - in spite of; acyuta - the infallible Lord;

bhava - conception; varjitam - devoid of; na - does not;

shobhate - look well; jnanam - transcendental

knowledge; alam - by and by; niranjanam - free

from designations; iti - thus; adi - in the passage

beginning; tatha - in the same way; trailokya-

sammohana- tantre - in the Trailokya-sammohana-tantra;

brahma-vidya - with transcendental knowledge;

upasaniyam - worshipable; shri- krishna - of Shri Krishna;

pada-padmam - the lotus feet; yatha - just as.

 

When one attains Shri Krishna's lotus feet, then he

automatically obtains eveything desirable, and if one does not

attain Shri Krishna's lotus feet, he cannot obtain anything

that is actually desirable. This is described in the following

statement of Shrimad-Bhagavatam (1.5.12):

 

"Knowledge of self-realization, even though free from all

material affinity, does not look well if devoid of a conception

of the Infallible [God]. What, then, is the use of fruitive

activities, which are naturally painful from the very beginning

and transient by nature, if they are not utilized for the

devotional service of the Lord?"*

 

That Shri Krishna's lotus feet are the proper object of

worship for everyone, including those elevated in transcendental

knowledge, is confirmed by the following narration found in the

Trailokya-sammohana-tantra:

 

Text 47 (b)

 

brahma-vadi munih kashcij

jabalir iti vishrutah

so 'dhyatma-nirato yogi

vicaran prithivim imam

 

brahma-vadi - and impersonalist; munih - sage; kashcit -

one;jabalih - Jabali; iti - thus; vishrutah - known;sah - he;

adhyatma - to spiritual life; niratah - devoted; yogi - a yogi;

vicaran - wandering; prithivim - the earth; imam - this.

 

"There once was an impersonalist yogi named Jabali Muni.

Devoting his entire life to attain spiritual perfection, he

wandered over the earth.

 

Text 48

 

apashyat tapasim kancic

carantim darunam tapah

tarunya-vayasa yuktam

rupenati-manoharam

 

apashyat - he saw; tapasim - an ascetic girl; kancit - a

certain; carantim - performing; darunam - severe; tapah -

austerities; tarunya - youthful vayasa - with age; yuktam -

endowed; rupena - with beauty; ati - very; manoharam -

enchanting.

 

"One day he happened to see an enchantingly beautiful young

girl who was performing very severe austerities.

 

Text 49

 

candramshu-sadrishabhasam

sarvavayava-shobhanam

kritva kati-tate caiva

krishnajina-sukomalam

 

candra-amshu - moonlight; dadrisha - like; abhasam -

complexion; sarva - all; avayava - her limbs; shobhanam -

beautiful; kritva - having placed; kati-tate - on her hips;ca -

also; eva - certainly; krishna-ajina - black deerskin; su-

komalam - very fine and delicate.

 

"All her limbs were exquisitely beautiful, and her complexion

was like moonlight. A fine delicate black deerskin covered her

waist and hips.

 

Text 50

 

jnana-mudram ca bibhranam

animishayatekshanam

tyaktahara-viharam ca

munir nishcalatam sthitam

 

jnana - of knowledge; mudram - the gesture; ca - also;

bibhranam - holding; animisha - wothout blinking; ayata - wide-

open; ikshanam - unmoving.

 

"She held her fingers in the jnana-mudra posture. She had

completely given up eating. Her wide-open eyes never blinked. She

remained quite still and never moved even slightly.

 

Text 51

 

jijnasus tam muni-varas

tasthau tatra shatam samah

tatas tv evam samutthaya

munina prarthita ca sa

 

jijnasuh - curious; tam - about her; muni - of sages;

varah - the best; tasthau - remained; tatra - there; shatam

samah - for a hundred years; tatah - then; tu - indeed; evam - in

this way; samutthaya - rising; munina - by the sage;

prarthita - questioned; ca - also; sa - she.

 

"The sage became curious about this girl. He waited near her

for one hundred years, and when she finally wakened from her

mystic trance, he spoke to her the following words:

 

Text 52

 

ato 'ham jnatum icchami

tapasah karanam tava

yadi yogyam bhavet tarhi

kripaya vaktum arhasi

 

atah - therefore; aham - I; jnatum - to know; icchami - wish;

tapasah - of this austerity; karanam - the cause; tava - of You;

yadi - if; yogyam - proper; bhavet - it is; tarhi - then;kripaya -

mercifully; vaktum - speak; arhasi - you should.

 

"I wish to know why you are performing these austerities.

Please be merciful to me, and tell me the reason, if you think it

is proper to do so.

 

Text 53

 

athabravic chanair bala

tapasa tivra-karshita

brahma-vidyaham atula

ya yogindrair vimrigyate

 

atha - then; abravit - said; shanaih - with careful

deliberation; bala - the girl; tapasa - by austerity; tivra -

severe; karshita - attracted; brahma-vidya - transcendental

knowledge; aham - I am; atula - incomparable; ya - who;yogi-

indraih - by the best of yogis; vimrigyate - sought.

 

"With careful deliberation the girl slowly replied: I am

naturally attracted to perform very severe austerities.I am the

personification of transcendental knowledge. There is no one who

can compare with me. The best of the yogis strenuously search for

me.

 

Text 54

 

jitendriya jitahara

kamyaya dushcaram tapah

caramy aham vane ghore

dhyayanti purushottamam

 

jita - controlling; indriya - the senses; jita - controlling;

ahara - eating; kamyaya - with desire; dushcaram - difficult to

perform; tapah - austerities; carami - perform; aham - I;vane - in

the forest; ghore - terrible; dhyayanti - meditating; purusha-

uttamam - on the Supreme Personality of Godhead.

 

"Controlling all the activities of my senses, and refraining

from taking any food, I perform very severe austerities in this

dangerous fearful forest, and I constantly meditate on the

Supreme Personality of Godhead.

 

Text 55

 

brahmanandena purnaham

jnana-vijnana-tripta-dhih

tathapi shunyam atmanam

manye krishna-ratim vina

 

brahma-anandena - with transcendental bliss; purna - full;

aham - I am; jnana - with transcendental knowledge; vijnana -

and realization; tripta - satisfied; dhih - my intelligence;

tathapi - nevertheless; shunyam - void; atmanam - myself;

manye - I consider; krishna - for Krishna; ratim - love; vina -

without.

 

"Although I am filled with the happiness of Brahman

realization, and although my mind is fully satisfied with

transcendental knowledge and realization, still,

because I have no love for Shri Krishna, I am feeling void and

desolute within my heart.

 

Text 56

 

idanim ati-nirvinna

dehasyasya visarjanam

kartum gacchami punyayam

vapikayam ihaiva tu

 

idanim - now; ati - very; virvinna - despondent; dehasya -

body; asya - of this; visarjanam - abandonment; kartum - todo;

gacchami - I have come; punyayam - at this sacred;

vapikayam - lake; iha - here; eva - certainly; tu - indeed.

 

"For this reason I have become very despondent, and I have

come to this holy lake to commit suicide and leave my present

body.

 

Text 57 and 58

 

tac chrutva vacanam tasya

munir atyanta-vismitah

patitva carane tasyah

krishnopasa-vidhim shubham

 

papraccha parama-pritas

tyaktvadhyatma-vivecanam

tayoktam mantram adaya

jagama manasam sarah

 

tat - this; shrutva - having heard; vacanam - statement;

tasyah - her; munih - the sage; atyanta - very much; vismitah -

astonished; patitva(?) - having fallen; carane - at the feet;

tasyah - of her; krishna - of Lord Krishna; upasa - of the

worship; vidhim - the method; shubham - auspicious; prapraccha -

inquired; parama - greatly; pritah - delighted;tyaktva - having

abandoned; adhyatma-vivecanam - the empersonalist view; taya - by

her; uktam - spoken; mantram - the mantra; adaya - having

accepted; jagama - he went; manasam sarah - to the manasa-

sarovara lake.

 

"Hearing her words, he became astonished. He fell at her

feet and begged her to teach him the auspicious worship of Lord

Krishna. Delighted, he rejected the impersonalist

philosophy and accepted the mantra she spoke. Then he went to

the Manasa-sarovara lake.

 

Text 59

 

sa evam bahu-deheshu

samupasya jagat-patim

nava-kalpantare jata

gokule divya-rupini

 

sah - he; evam - in this way; bahu-deheshu - in many bodies;

samupasya - having worshipped; jagat - of the universe; patim - the

master; nava - the new; kalpa - kalpa; antare - within;jata -

born; gokule - in Gokula; divya - in a transcendental;rupini -

form.

 

"In this way for many lifetimes he worshiped Lord

Krishna, the master of the universes. In the next kalpa

he attained a transcendental body and took birth in the land of

Gokula."

 

Text 60

 

ata eva shri-krishna-pada-padma-sevanam vina

brahmopasanam kim iti. tatha brahmadi-stutih

 

ye 'nye 'ravindaksha vimukta-maninas

tvayy asta-bhavad avishuddha-buddhayah

aruhya kricchrena param padam tatah

patanty adho 'nadrita-yushmad-anghrayah

 

atah eva - therefore; shri-krishna - of Shri Krishna;

pada - feet; padma - of the lotus; sevanam - the service; vina -

without; brahma - of Brahman; upasam - the worship; kim - what is

it?; iti - thus; tatha - in that way; brahma - Brahma;adi -

beginning with; stutih - the prayer; ye anye - anyone, or all

others; aravinda-aksha - O lotus-eyed one; vimukta-maninah -

falsely considering themselves free from the bondage of material

contamination; tvayi - unto You; asta-bhavat - speculating in

various ways but not knowing or desiring more information of Your

lotus feet; avishuddha-buddhayah - whose intelligence is still

not purified and who do not know the goal of life; aruhya - even

though achieving; kricchrena - by undergoing sefvere austerities,

penances and hard labor; param padam - the highest position

(according to their imagination and speculation); tatah - from

that position; patanti - they fall; adhah - down into material

existence again; anadrita - neglecting devotion to; yushmat -

Your; anghrayah - lotus feet.

 

Of what use is the worship of Brahman without service to Shri

Krishna's lotus feet? This is described by Lord Brahma in the

following prayer (Shrimad-Bhagavatam 10.2.32):

 

"O lotus-eyed Lord, those who think they are liberated in

this life but do not render devotional service to You must be of

impure intelligence. Although they accept severe austerities and

penances to rise to the spiritual position, to impersonal Brahman

realization, they fall down again because they neglect to worship

Your lotus feet."*

 

Text 61

 

tatha

 

shreyah-sritim bhaktim udasya te vibho

klishyanti ye kevala-bodha-labdhaye

tesham asau kleshala eva shishyate

nanyad yatha sthula-tushavaghatinam

 

atah sarvam vihaya shri-radhakanta-carana-sevanam

kartavyam. nanyat shashvatam iti sheshah.

 

tatha - in that way; shreyah-sritim - the auspicious path of

liberation; bhaktim - devotional service; dasya - giving up;te - of

You; vibho - O my Lord; klishyanti - accept increaseddifficulties;

ye - all those persons who; kevala - only; bodha-labdhaye - for

obtaining knowledge; tesham - for them; asau - that;kleshalah -

trouble; eva - only; shishyate - remains; na - not;anyat - anything

else; yatha - as much as; sthula - ulky; tusha - husks ofrice;

avaghatinam - of those beating; atah - then; sarvam - everything;

vihaya - abandoning; shri-radha-kanta - of Shri Krishna, the

lover of Shrimati Radharani; carana - of the lotus feet;

sevanam - the devotional service; kartavyam - should be performed;

na - not; anyat - other things; shashvatam - are eternal; iti -

thus; sheshah - the remainder of the verse is clear.

 

Lord Brahma again confirms this fact in the following prayer

(Shrimad-Bhagavatam 10.14.4)

 

"My dear Lord, devotional service unto You is the only

auspicious path. If one gives it up simply for speculative

knowledge or the understanding that these living beings are

spirit souls and the material world is false, he undergoes a

great deal of trouble. He only gains troublesome and inauspicious

activities. His endeavors are like beating a husk that is already

devoid of rice. One's labor becomes fruitless."*

 

The conclusion, therefore, is that one should abandon all

other activities, and simply serve Lord Krishna's lotus feet. No

other thing is actually eternal.

 

Sixth Part

 

Text 62 (a)

 

athatra mumukshavo vadanti shri-krishna eva brahma

parah purnananda-svarupah. nityo nitya-prakasho lila-

vigrahah iti yad uktam tasya kim rupam. kim pramanam. kim

va gunah. kim asya prabhavah. kim va sthanam. tad

ucyatam. tatah shri-krishnacandra-carana-parayana

vadanti aho ajnanad evam vadatha. asyananta-mahimno

rupa-gunadin vaktum ke samarthah. yatha brahma-stutih

 

atha - now; atra - here; mumukshavah - those aspire after the

liberation of the impersonalists; vadanti - say; shri-

krishnah - Shri Krishna/ eva - certainly; brahma - is Brahma;

parah - transcendental; purna - full; ananda - bliss;

svarupah - form; nityah - eternal; nitya - eternally;

prakashah - manifested; lila - for performing pastimes;

vigrahah - whose form; iti - thus; yat - which; uktam - said;

tasya - of Him; kim - what?; rupam - is the form; kim - what?;

pramanam - is the scriptural evidence; kim - what?;va - or;

gunah - qualities; kim - what; asya - of Him; prabhavah - the

opulence; kim - what?; va - or; sthanam - the abode;tat - that;

ucyatam - should be said; tatah - then; shri-krishnacandra - of

Shri Krishnacandra; carana - to the lotus feet; parayanah -

those devoted; vadanti - say; aho - Oh; ajnanat - out of

ignorance; evam - in this way; vadatha - you speak; asya - ofHim;

ananta - who has limitless; mahimnah - glories; rupa - form;

guna - and qualities; adin - beginning with; vaktum - to speak;

ke - who?; samarthah - are able; yatha - just as; brahma - of Lord

Brahma; stutih - the prayer.

 

At this point they who hanker after impersonal so-called

liberation may protest: You have said that Shri Krishna is

the Supreme Brahman, that He is full of transcendental bliss,

that He is eternally manifest, and that He enjoys pastimes in

His own spiritual form. Does Brahman have a form? Is there any evidence

to support that statement? Does Brahman have attributes? Does

Brahman have opulences? Does Brahman have a home? Speak!

They who are devoted to Shri Krishnacandra's lotus feet reply:

How foolishly you speak! Who is able to completely describe the

transcendental forms, qualities, and oher features of Lord Krishna,

whose glories are without end? Lord Brahma prays (Shrimad-

Bhagavatam 10.14.7):

 

Text 62 (b)

 

gunatmanas te 'pi gunan vimatum

hitavatirnasya ka ishire 'sya

kalena yair va vimitah sukalpair

bhu-pamshavah khe mihika dyubhasah

 

guna-atmanah - the overseer of the three qualities; te - of

You; api - certainly; gunan - the qualities; vimatum - tocount;

hita-avatirnasya - who have descended for the benefit of all

living entities; ke - who; ishire - were able; asya - ofcounted;

su-kalpaih - by great scientists; bhu-pamshavah - the atoms of

the universe; khe - in the sky; mihikah - particles of snow;dyu-

bhasah - the illuminating stars and planets.

 

"In time, great scintists may be able to count all the atoms

of the universe, all the stars and planets in the sky, and all

the particles of snow, but who among them can count the unlimited

transcendental qualities of the Supreme Personality of Godhead?

He descends on the surface of the globe for the benefit of all

living entities."*

 

Text 63

 

tathaikadasha-skandhe

 

yo va anantasya gunan anantan

anukramishyan sa tu bala-buddhih

rajamsi bhumer ganayet kathancit

kalena naivakhila-shakti-dhamnah

 

tatha - in the same way; ekadasha-skandhe - in the Eleventh

Canto of Shrimad-Bhagavatam; yah - who; vai - indeed;

anantasya - of the unlimited Lord; gunan - the transcendental

qualities; anantan - which are unlimited; anukramishyan - trying

to enumerate; sah - he; tu - certainly; bala-buddhih - is a

person of childish intelligence; rajamsi - the particles of

dust; bhumeh - on the earth; ganayet - one may count;

kathancit - somehow; kalena - in time; na eva - but not; adhila-

shakti-dhamnah - (the qualities) of the reservoir of all

potencies.

 

This is also confirmed by the following statement of Shrimad-

Bhagavatam (11.4.2):

 

"He who tries to count the endless qualities of the endless

Supreme Lord has the intelligence of a child. In time he may

somehow count the particles of dust on the earth, but never the

glories of the all-powerful Lord."

 

Text 64

 

tatha

 

jananta eva janantu

kim bahuktya na me prabho

manaso vapusho vaco

vaibhavam tava gocarah

 

tatha - in the same way; janantah - persons who think they

are aware of Your unlimited potency; eva - certainly; janantu -

let them think like that; kim - what is the use; bahu-uktya - with

many words; na - not; me - my; prabho - O Lord;manasah - of the

mind; vapushah - of the body; vacah - of the words;vaibhavam -

opulences; tava - Your; gocarah - within the range.

 

The Shrimad-Bhagavatam further explains (10.14.38):

 

"There are people who say, I know everthing about

Krishna. Let them think that way. As far as I am concerned, I

do not wish to speak very much about this matter. O my Lord, let

me say this much. As far as Your opulences are concerned, they

are all beyond the reach of my mind, body and words."*

 

Text 65

 

yatra brahmaivam tatranye ke varakah. tasminn aham api

kim kshudrati-kshudrah tad eva

 

shri-krishnacandra-caranabja-guna-pravaham

vaktum tatha druhina-vidruta-buddhi-shaktih

tasmin mahabhilashita matir alpakasya

balo yatha vidhum abhipsati khelanartham

 

yatra - where; brahma - the Supreme Personality of Godhead;

evam - in this way; tatra - there; anye - others; ke - who arethey;

varakah - they are insignificant; tasmin - in this matter;

aham - I am; api - indeed; kim - what?; kshudra - of the

insignificant; ati - very; kshudrah - insignificant; tat -

therefore; eva - certainly; shri-krishnacandra - of Shri

Krishnacandra; carana - feet; abja - of the lotus; guna - the

qualities; pravaham - the flood; vaktum - to describe;yatha - just

as; druhina-vidruta - panic-stricken; buddhi - of the

intelligence; shaktih - ppwer; tasmin - in this matter; maha -

great; abhilashita - desire; matih - the conception;alpakasya - of

this insignificant person; balah - a child; yatha - just as;

vidhum - the moon; abhipsati - desires; khelana - playing;artham -

for the purpose.

 

In comparison with the Supreme, what are other insignificant

persons? Among them I am the smallest of the smallest, and

therefore I say:

 

This small person's heart yearns to describe, with the

intellectual power of a Lord Brahma, the flooding stream of

virtues in Shri Krishnacandra's lotus feet. This heart is like a

small child that desires the moon as his playmate.

 

Text 66

 

tad eva yad-avadhi mamavagamata tad iti

shastranusarenocyate tatradau atharvopanishadi gopala-

tapaniye

 

om namo vishva-rupaya

vishva-sthity-anta-hetave

vishveshvaraya vishvaya

govindaya namo namah

 

tat - that; eva - certainly; yat - which; avadhi - up to;mama -

my; avagamata - understanding; tat - that; iti - thus;shastra -

the Vedic literatures; anusarena - according to; ucyate - is

said; tatra - in this connection; adau - in the beginning;

atharva - of the Atharva Veda; upanishadi - in the Upanishad;

gopala-tapaniye - Gopala-tapani; om namah - I offer my

respectful obeisances; vishva - within the universe; rupaya -

beauty and glory; vishva - of the universe; sthiti - maintenance;

anta - anihillation; hetave - cause; vishva - of the universe;

ishvaraya - the supreme controller; vishvaya - the universe;

govindaya - unto Lord Govinda; namah namah - I repeatedly offer

my respectful obeisances.

 

My conviction that Shri Krishna is the Supreme Personality

of Godhead is corroborated by all Vedic literatures. For

example, in the Atharva Veda the Gopala-tapani Upanishad

(1.36,37,44) says:

 

"To Lord Govinda, the creator, maintainer, and destroyer of

the material universes, the controller of the universes, and the

source of all beauty and splendor within the universes, I

repeatedly offer my respectful obeisances.

 

Text 67

 

namo vijnana-rupaya

paramananda-rupine

krishnaya gopinathaya

govindaya namo namah

 

namah - I offer my respectful obeisances; vijnana - of

transcendental knowledge; rupaya - the form; parama - supreme;

ananda - bliss; rupine - form; krishnaya - unto Lord Krishna;

gopinathaya - unto the master of the gopis; govindaya - the

Lord who pleases the cows, land and senses; namah-namah - I

repeatedly offer my respectful obeisances.

 

"To all-attractive Lord Govinda, whose form is full of

transcendental knowledge and bliss, and who is the master of the

gopis, I repeatedly offer my respectful obeisances.

 

Text 68

 

nishkalaya vimohaya

shuddhayashuddhi-vairine

advitiyaya mahate

shri-krishnaya namo namah

 

nishkalaya - decorated with golden necklace (or beyond the

spell of the material energy); vimohaya - who rescues the

devotees from material illusion; shuddhaya - pure; ashuddhi-

vairine - enemy of the impure; advitiyaya - without a second;

mahate - full of all powers and opulences; shri-krishnaya - unto

Lord Krishna; namah namah - I repeatedly offer my respectful

obeisances.

 

"To Lord Shri Krishna, who is decorated with a golden

necklace, who rescues the devotees from the spell of material

illusion, who is supremely pure, who is the enemy of the sinful,

who is the Supreme Personality of Godhead full of all powers and

opulences, and who possesses no rival or equal, I repeatedly

offer my respectful obeisances."

 

Text 69

 

tatha brahma-samhitayam brahma-stutih

 

advaitam acyutam anadim ananta-rupam

adyam purana-purusham nava-yauvanam ca

vedeshu durlabham adurlabham atma-bhaktau

govindam adi-purusham tam aham bhajami

 

tatha - in the same way; brahma-samhitayam - in the Brahma-

samhita; brahma - of Lord Brahma; stutih - the prayer;

advaitam - without a second; acyutam - imperishable; anadim -

beginningless; ananta-rupam - endless form; adyam - the

beginning; purana - ancient; purusham - person; navayauvanam -

blooming with freshness of youth; ca - and; vedeshu - in theVedas;

durlabham - inaccessible; adurlabham - obtainable; atma-bhaktau -

through devotion of the soul; govindam - to Lord

Govinda; adi-purusham - the primeval Lord; tam - Him;

aham - I; bhajami - worship.

 

This is also corroborated by Lord Brahma, who prays (Brahma-

samhita 5.33):

 

"I worship Govinda, the Primeval Lord, who is inaccessible to

the Vedas, but obtainable by pure unalloyed devotion of the soul,

who is without a second, who is not subject to decay and is

without a beginning, whose Form is endless, who is the beginning,

and the eternal Purusha; yet He is a Person possessing the beauty

of blooming youth."**

 

Text 70

 

tatha

 

idam hi pumsas tapasah shrutasya va

svishtasya suktasya ca buddhi-dattayoh

avicyuto 'rthah kavibhir nirupito

yad-uttamashloka-gunanuvarnanam

 

tatha - in the same way; idam - this; hi - certainly; pumsah -

of everyone; tapasah - by dint of austerities; shrutasya - by dint

of study of the Vedas; va - or; svishtasya - sacrifice;

shuktasya - spiritual education; ca - and; buddhi - culture of

knowledge; dattayoh - charity; avicyutah - infallible;arthah -

interest; kavibhih - by the recognized learned person;

nirupitah - concluded; yat - what; uttamashloka - the Lord, who is

described by choice poetry; guna-anuvarnanam - description of the

transcendental qualities of.

 

This is also corroborated by the following statement of

Shrimad-Bhagavatam (1.5.22):

 

"Learned circles have positively concluded that the infallible

purpose of the advancement of knowledge, namely austerities,

study of the Vedas, sacrifice, chanting of hymns and charity,

culminates in the transcendental descriptions of the Lord, who is

defined in choice poetry."*

 

Text 71

 

ata eva shri-krishnacandra-carana-bhajanam eva kartavyam

iti nanyat.

 

drishtva shrutvavagamyatha

puranadau tu sarvatah

paramananda-sandoha-

krishna-padambujam bhaja

 

atah eva - therefore; shri-krishnacandra - of Shri

Krishnacandra; carana - fo the lotus feet; bhajanam - the

worship; eva - certainly;kartavyam - should be performed; iti -

thus; na - not; anyat - otherwise; drishtva - having seen;

shrutva - having heard; avagamya - having understood; atha - then;

purana-adau - in the Puranas and other Vedic literatures;

tu - indeed; sarvatah - in all respects; parama - transcendental;

ananda - of bliss; sandoha - abundance; krishna - of Shri

Krishna; pada - feet; ambujam - the lotus; bhaja - justworship.

 

The conclusion of all this is that Shri Krishnacandra's

lotus feet, and nothing else, are the proper object of everyone's

worship. Therefore I say:

 

Now that you have seen, heard, and understood all this from

the Puranas and other scriptures, please worship Shri Krishna's

supremely blissful lotus feet.

 

Text 72

 

shrimat-krishna-padaravinda-yugale bhaktir vidheya sada

nanopasana-varjana bhidham idam ratnam param mauktikam

kanthasyabharanam kurushva satatam hy anyabhilasham tyaja

saram shri-kaviraja-raghava-vacah sanandam akarnaya

 

shrimat-krishna - of Shri Krishna; pada - feet; aravinda - of

the lotus; yugale - for the pair; bhaktih - devotional sevice;

vidheya - should be performed; sada - always; nana - various;

upasana - of processes of worship; varjana - without; abhidham -

named; idam - this; ratnam - jewel; param - best;mauktikam - pearl;

kanthasya - of the neck; abharanam - ornament; kurushva - make;

satatam - constantly; hi - indeed; anya - other; abhilasham -

desire; tyaja - just abandon; saram - best; shri-kaviraja- raghava - of Shri Raghava Kaviraja; vacah - the words; sa - with; anandam - bliss; akarnaya - just hear.

Always serve Shri Krishna's lotus feet. Reject all other

desires. Wear on your neck the sublime pearl named "The Rejection

of All Forms of Worship Save for Shri Krishna's Devotional Service".

Happily hear these excellent words of Shri Raghava Kaviraja.