study guide to shri mad bhagavatam canto two.doc

8/20/2019 study guide to shri mad bhagavatam canto two.doc

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Study GuideTo

S ri ma dBha ga v a ta m

C an t o T w o

The Bhaktivedanta Academy1


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Title:

Study Guide to Srimad Bhagavatam – Canto Two

Compiled by:

The Bhaktivedanta Academy

Printed by:

The Bhaktivedanta Academy

International Society for KrishnaConsciousness ounder Acarya!"is #ivine Grace A$ C$ Bhaktivedanta Swami %ra&hu'ada

Edition version:($($(a)(**+

,* Co'ies

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Co'yright -2**+ The Bhaktivedanta Academy. /aya'ur

All 0ights 0eserved$

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Srimad-Bhagavatam Summarized as uestions and Answers

A study o! "# $uestions asked in the

Second Canto

"%&% Second Canto Chapter 'ne% (Answer given !or )* !romprevious Canto+ ), asked and answered%-

"%"% The Pratijna (solemn statement o! purpose- o! thischapter. entitled /The 0irst Step in 1od 2ealization3. isdirectly given by Srila Prabhupada in his purport to theinvocation Om namo bhagavate vasudevaya:

The first cha'ter descri&es the glories of chanting. and it hints at the'rocess &y which the neo'hyte devotees may 'erform meditation onthe universal form of the ord$

"%"%"% 4n the same purport Srila Prabhupadacompares the aims o! 0irst and Second Cantos. andbrie!ly but most memorably summarizes the aim o!the ten chapters o! Canto Two as a whole:

In the irst Canto of Srimad-Bhagavatam. the 'rinci'les of creationare descri&ed. and thus the irst Canto may &e called 3Creation$3

Similarly. in the Second Canto. the 'ost4creation cosmic manifestation is'descri&ed$ The different 'lanetary systems are descri&ed in the SecondCanto as different 'arts of the universal &ody of the ord$ or this reason. theSecond Canto may &e called 3The Cosmic /anifestation$3 There are tencha'ters in the Second Canto. and in these ten cha'ters the 'ur'ose ofSrimad-Bhagavatam and the different sym'toms of this 'ur'ose are narrated$

"%"%)% Again. the above two $uotations o! Srila

Prabhupada are !rom his purport to the invocation o!Canto )5om namo bhagavate vasudevaya. The holyname 6asudeva is most signi!icant here. both in termso! this particular chapter and the entire Second Canto%

"%"%)%"% Chapter 'ne /describes the glories o!

chanting. and it hints at the process by which the neophyte


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devotees may per!orm meditation on the universal !ormo! the 7ord%3

"%"%)%"%"% 'n the glories o! chanting5 Sri Visnu-sahasra-nama Stotram Te8t "99 (as commentedupon by Acarya Baladeva 6idyabhusana-5states thatchanting the 7ords many holy names puri!ies thedevotee. easily establishing him in vasudeva-sattva%

na krodhaà na ca mätsaryaà

pna lobho näçubhä matiù

bhavanti kåta-puëyäëäà

bhaktänäà puruçottame

The devotees of the Su'reme %ersonality of Godhead. ord K678a. who'erform the 'ious activity of chanting these one thousand holy names of theord. &ecomes free from anger. envy. greed. and all wicked thoughts within

the mind$ ;Nimesa ": compare this to Srila Sukadeva’s statements in Bhag$2$($245 about grhamedhis$ See also his prescription in verse , or gaining

reedom rom the anarthas that plague such envious people$<

"%"%)%"%)% Concerning meditation upon

the universal !orm. the ne8t te8t o! S.-V.s.-n S. states:

dyauù sa-candrärka-nak!aträù

khaà diço bh"r mahodadhiù

väsudevasya viåeëa

vidhåtäni manätmanaù

The entire e9'anse of outer s'ace. along with the sun. moon. starsand 'lanets. the ether. the directions. the earth 'lanet. and the greatoceans. are all maintained &y the 'ower of the Su'reme %ersonalityof Godhead. ord :asudeva$

"%"%)%)% Srila Prabhupada e8plains the holy nameVasudeva in Bhag. =%9%)9p%

In 'ure devotional service one sim'ly serves the Su'reme%ersonality of Godhead as a matter of duty. without reason and without &eingim'eded &y material conditions$ That is called suddha-sattva. or vasudeva.&ecause in that stage the Su'reme %erson. Krsna. is revealed in the heart ofthe devotee$ Srila ;iva Gosvami has very nicely descri&ed this vasudeva. orsuddha-sattva. in his Bhagavat-sandarbha$ "e e9'lains that astottara-sata


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is added to the name of the s'iritual master to indicate one who is


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situated in suddha-sattva. or in the transcendental state of vasudeva$ The wordvasudeva is also used for other 'ur'oses$ or e9am'le. vasudeva also means

one who is everywhere. or all4'ervading$ The sun is also called vasudeva-

sabditam$The word vasudeva may &e utilised for different 'ur'oses. &ut

whatever 'ur'ose we ado't. :asudeva means the all4'ervading or localisedSu'reme %ersonality of Godhead$ In Bhagavad-gita


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vi!nur iti sucitam& tad-guëo yatha båhan-narad%ye


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In the same way the ord a''eared in #vrak in "is :sudeva form$This may &e known from the following 'assage of Frimad4Bhgavatam. where 0ukmi8i4devi says to ord :sudeva!

3E my ord. E su&duer of enemies. an unfortunate woman who has never heard

of Hour glories may acce't an ordinary man as her hus&and. &ut a woman whohas learned a&out Hou 4 that Hou are 'raised not only in this world &ut in the hallsof the great demigods like ord Brahm and ord Fiva 4 will not acce't anyone&esides Hourself as her hus&and$3 e may note that although Frimati 0ukmini4devi does not mentions ord :sudeva &y name. it is clear from her descri'tion of the ord that she refers to the :sudeva e9'ansion of ord :i7nu$ The ualities of ord :i7nu are descri&ed in the following statement of Båhan-näradiya +uräna!

Te8t # (b-

agratvad atha purvatvat

svayambhur iti kathyate

haraù saàsara-haranad

vibhutvad vi!nur ucyate

3ord Brahm is known as JSvayam&hD &ecause he is the first livingentity to a''ear in the universe$ ord Fiva is known as J"ara &ecause hedestroys the material universe$ ord :i78u is known &y "is name &ecause"e is the master of all 'owers and o'ulences$3

Te8t ? (a-

çr%-vasudeva-svarupa-vi!nor vaibhavaà yatha mathurayaà kaàsa-vadhaya gatva

sva-vaibhavaà darçitam& tad eva çr%-bhagavate mallanam açanir nånam nara-

varaù str%naà smaro murtiman ity adi& tathaiva dvarakayaà !o$aça-sahasra-

str%naà gåhe !o$aça-sahasrani pumaàso bhutva rarama& maha-muni-naradena

då!,aù& tad anu ar)unaà prati viçva-rupaà darçitam& tatha rukmin%-harana- pari)ata-haraëadi-maha-maha-yuddhe catur-bhu)atvaà praka,itam& garu$a-

vahanaç ca ça(kha-cakra-gada-padma-dhar% ca& ataù çr%-rudra uvaca

After "e had gone to /athur in order to kill KaLsa. the ord manifestedthe 'ower and o'ulence of the :i78u4:sudeva form$ This is descri&ed in therimad-Bhägavatam in the following words. which descri&e ord :sudevas o'ulence of a''earing differently to different living entities!

3ithin KaLsas wrestling arena the ord a''eared to the wrestlerse9actly like a thunder&olt$ To the 'eo'le in general "e a''eared as the

most &eautiful 'ersonality$ To the females "e a''eared to &e the mostattractive male. Cu'id 'ersonified$3

The ord also e9hi&ited the character of ord :sudeva in other situations$ Enee9am'le is how "e e9'anded into (+.*** forms to enMoy transcendental 'astimesin the different homes of "is (+.*** wives in #vrak. as was o&served &y/ahmuni rada$ Another e9am'le is the ords revelation of "is Nniversal ormto ArMuna$ The ord also e9hi&ited a four4armed form during the great &attlesfought after "is kidna''ing 0ukmini and after "is taking the 'riMta tree of Indra$ At various other times also. the ord of #vrak rode on GaruOa. and also


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e9hi&ited a four4armed from holding the conch. disc. clu&.


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and lotus$ This feature of ord :sudeva is also descri&ed &y ord Fivain the following words !

Te8t ? (b-

yaù paraà raàhasaù sak!at

tri-guna) )%va-saà)*itat

bhagavantaà vasudevaà

prapannaù sa priyo hi

me

3ord Fiva continued! Any 'erson who is surrendered to the Su'reme %ersonalityof Godhead. K678a. the controller of everything 4 material nature as well as the livingentity 4 is actually very dear to me$3

Te8t * (a-

ity adi pramanena )*atavyam vi!nor vasudevasya paraù çr%-kå!nacandraù& çr%-vi!nur api vaikun,heçvaraù& ata eva maha-vi!nuù& tathatra pramanam aha yada

vaikun,ha-dvari )aya-vi)ayayor brahma-çapo babhuva tada bhagavatas vi!nuna

a)*aptam yadi mayi çatru-bhavaà kåtva patathaù tada )anma-trayanantaraà yuvam

ahaà mocayi!yami iti& ato )aya-vi)ayau hiranyak!a-hiranyakaçipu-rupau bhutva )atau&

vi!nur api varaha-nåsiàha-rupau bhutva tau )aghana& yugantare punas tau ravana-

kumbhakarna bhutva )atau& vi!nur api çr%-rama-lak!mana-rupau bhutva tau aghana&

)anmantare punas tau çiçupala-dantavakra-rupau bhutva )atau vi!nur api çr%-

vasudeva-balabhadrau bhutva tau )aghana& evaà )anma-trayanantaraà )aya-vi)ayau

muktau babhuvatuù& ata etat sarvaà vi!nor vaibhavam eva våndavana-candrasya

naitat& yataù sarve!aà paraù çr%-kå!nacandrasya vaibhavaù& ato narada-pa*caratre

ramadayo .vataraç ca karyarthe sambhavanti ca iti& ata ete sarve çr%-kå!nasyaàça

vi!nu-svarupavataraù it )*apan%yam& yato divya-vån$avana-stho bhagavan çr%-

kå!nacandraù& yatha

goloka-saàhitayam

This evidence clearly demonstrates that the ords form in /athur and#vrak is the e9'ansion of ord :sudeva$ The form of Fri K678acandra is theultimate form of the ord. and is su'erior to "is form as :i7nu :sudeva$ :i7nu:sudeva is the master of :aiku8Phaloka$ rom "im ord /ah4:i78u ise9'anded$ To 'rove that the ord s form at #vrak is :i78u :sudeva thefollowing evidence is uoted! hen ;aya and :iMaya were cursed &y the&rhma8as at the gateway of :aiku8Phaloka. the Su'reme %ersonality ofGodhead s'oke to them the following words! 3If you &oth agree to &ecome /yenemies. I shall li&erate you after three &irths$3 or this reason ;aya and :iMayawere &orn as "ira8yak7a and "ira8yakasi'u. whom ord :i78u killed in "is formsof :arha and 6siLha$ In the ne9t yuga ;aya and :iMaya were &orn as 0va8aand Kum&hakar8a. and were killed &y ord :i7nu in "is forms as 0macandraand ak7ma8a$ After that ;aya and :iMaya were &orn as FiQu'la and#antavakra. and ord :i78u a''eared as ord :asudeva and ord Balarma andagain killed them$ In this way ;aya and :iMaya attained li&eration after three &riths$Fri K678acandras 'ower and o'ulence is su'erior to that of ord :i78u. and thatof any other 'erson$ This is confirmed &y the following statement of rada4'aRcartra! 3Th e forms of ord 0macandra and the other incarnations of

Godhead all s'ring from Fri K678a. the original Su'reme %ersonality of Godhead$3


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rom this we may understand that all :i78u4forms and other froms of the %ersonality

of Godhead are e9'anded from Fri K678acandra$ Fri K678acandra. the


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Su'reme %ersonality of Godhead. stays in #ivya4:6ndvana$ "e is descri&ed in the/oloka-saàhitä!

Te8t * (b-

)yotir-mayaà brahma yatra

tatra vån$avanaà mahat

tatraiva radhika dev%

sarva-çakti-namaskåta

tatraiva bhagavan kå!naù

sarva-deva-çiromani

3The transcendental realm of :rndavana is situated within the Brahmaneffulgence$ In that transcendental :rndavana are 0adhika4devi. whom all the ords'otencies res'ectfully worshi'. and the Su'reme %ersonality of Godhead. Sri rsna.the crest Mewel of all deities$3

"%)% Adhyaya-prakasikathe chapter at a glance-: To the uestion;Nimesa! actually t3o 4uestions 3ere asked2 but here Sukadeva deals 3iththem as one 4uestion


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3/y dear King. Sukadeva continues. Vyou are even more fortunatethan he. &ecause you have seven days to 're'are yourself for death$ Atthe end of life one must &e &old enough to fearlessly cut off allattachment to the material &ody. and all desires that 'ertain to it$3

Then Sukadeva Gosvami e9'lains how materialistic 'ersons can&egin their s'iritual life &y meditating u'on the universal form of the ord$hen he is more elevated. a yogi may meditate u'on the %aramatmafeature of the ord. ho is situated within the heart$ Then. ultimately.when the 'ersonal feature of the ord is fully realied. one can &egin toact on the 'latform of 'ure devotional service$

"%9% Chapter 'ne. s"okanusaranamsummary study o! the

chapters verses%The cha'ter o'ens with Sukadeva Gosvami 'raising /aharaMa %ariksits

uestionWthe 'revious study guide 'resents it as the last two uestions of CantoEneWnamely! VI am therefore &egging you to show the wayof 'erfection for all 'ersons. and es'ecially for one who is a&out to die$ %lease letme know what a man should hear. chant. remem&er and worshi'. and also whathe should not do$ %lease e9'lain all this to me$ Sukadeva &egins his answer &y glorifying the sravana 'rocess that sanctifies theears. heart and memory via 'su&missive aural rece'tion of the su&lime vi&rations

of krsna-katha$ 0egardless of the 'rocess one uses. he says. the highest'erfection life is to remem&er the %ersonality of Godhead at the end of life$

Sukadeva says the to'most transcendentalists take 'leasure in always

descri&ing the glories of the ord$ "e relates how he studied Srimad-

Bhagavatam from his father. Srila :yasadeva. at the end of the #va'ara4yuga$ Although he was already situated on the transcendental 'latform. Sukadeva still&ecame attracted &y the Bhagavatam’s descri'tion of the ordUs 'astimes$


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and fearless way of success for all$


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/aharaMa %ariksit is to die in one week$ After assuring him that a short lifewith a moment of 'ure consciousness is su'erior to a long life wasted withinmatter. Sukadeva encourages %ariksit /aharaMa &y reminding him of saintly King

Khatvanga$ After &eing informed that he had only a moment left to live.Khatvanga at once freed himself from all material activities and in a moment tookshelter of the ord$ Sukadeva concludes that %ariksitUs remaining time of sevendays is sufficient for 'erfection$ At the last stage of life. one should fearlessly cutoff all attachment to all connected to oneUs &ody$

Turning to the to'ic of 'ractice. he says that one should leave homeand 'erform yoga to fi9 the memory u'on the transcendental sylla&le a-u-m$;Nimesa ): in his purport to verse 782 Srila +rabhupada describes om as a

note o addressing the 6ord& 0is 9ivine /race recommends the chanting oEm "ari Em. 3hich means :; my 6ord2 the +ersonality o /odhead&

/eta'hysically. time is distinguished as a&solute and real$ A&solute timeis continuous and is unaffected &y the s'eed or slowness of material things$ Timeis astronomically and mathematically calculated in relation to the s'eed. 'change

and life of a 'articular o&Mect$ actually. however. time has nothing to do with therelativities of things rather. everything is sha'ed and calculated in terms of thefacility offered &y time$ Time is the &asic measurement of the activity of oursenses. &y which we calculate 'ast. 'resent

and future &ut in factual calculation. time has no &eginning and no end$<

Sukadeva ne9t descri&es this meditation in detail$ "e says that one whoseriously desires li&eration should concentrates his mind on the virat form ofthe ord &ecause nothing more than this e9ists within the material world$ In


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language reminiscent of the +urusa-sukta hymn of the 1g-#eda he instructs/aharaMa %ariksit that the (5 'lanetary systems are situated u'on the form ofthe ord from "is lotus feet to "is head "is arms are Indra. king of thedemigods "is mouth is the sacrificial fire the chanda are"is cere&rum the ocean of material e9istence is "is glance the root 'rinci'leof matter is "is consciousness 0udra is "is ego "is face is the brahmanas"is arms the ksatriyas "is thighs the vaisyas the soles of "is lotus feet thesudras etc$ If one does not concentrate his mind u'on the virat-rupa. one will&e misled and will cause his own degradation$

"%=% Vrtti (commentary- ": a philosophical elaboration upon theS"okanusaranamThe Vasudeva-sattva state o! the puri!iedmind. #setra-jna and the niversal 0orm%

"%=%"% 0rom Srila Prabhupadas purport to Bhag. =%)%?:

o living entity is free from the cycle of &irth and death unless he takes to Krsnaconsciousness therefore in this verse it is clearly stated that when oneis fully a&sor&ed in Krsna consciousness. in one stroke he is freed of 'ast and futuremental desires$ Then. &y the grace of the Su'reme ord. everything &ecomessimultaneously manifest within the mind$ In this regard. :isvanatha Cakravarti Thakuracites the e9am'le of mother Hasodas seeing the whole cosmic manifestation within themouth of ord Krsna$ By the grace of ord Krsna. /other Hasoda saw all the universesand 'lanets within the mouth of Krsna$ Similarly. &y the grace of the Su'reme %ersonalityof Godhead. Krsna. a Krsna conscious 'erson can see all his dormant desires at one timeand finish all his future transmigrations$ This facility is es'ecially given to the devotee tomake his 'ath clear for returning home. &ack to Godhead$

"%=%)% The student should try see how the previous $uotationrelates to what Sukadeva 1osvami teaches in Canto ) Chapter ": or reasons given early on .it is most noteworthy that this Canto and cha'ter o'en with an invocation to ord:asudeva$ In the a&ove uotation from Canto 5. the term sattvaika-nisthe should&e understood in the conte9t of a key theme under e9amination in the verses ofthis Cha'ter ( of Canto 2$ hat is that themeY It is the mind and so the first line

of verse +@. Cha'ter 2@. Canto 5. reads sattvaika-nisthe manasi& The wordmanasi means Vin a mind$ Srila %ra&hu'ada translates the 'hrase sattva-eka-nistha as Vin full Krsna consciousness$ This o&liges us to conclude that sattva means in this verse 'ure goodness. or :asudeva4sattva&?istha means paratma-nistha


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ow. an interesting feature of Cha'ter ( Canto 2 is the revelation how onemay come to know the universe as it really is$ $Nimesa! in philosophy2 the eploration o the 4uestion Vhat is e9istence in realityY is called ontology$

Che primary syllable o this 3ord2 :on is 'enance only$<

The yogi should meditate u'on the cosmos as the virat-rupa or universal form of

the ord$ Success in this meditation certainly entails coming to the :asudeva4

sattva 'latform in which vasudeva sarvam iti . Sri Krsna in "is :asudeva form is


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'erceived to &e everything$ Such is the knowledge of one who is a'erfected ksetra-)na& As Srila %ra&hu'ada e9'lains in his 'ur'ort to Bg(1$1. while every soul situated within a material &ody may &e termedksetra-)na


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and hear Srimad-Bhagavatam$ Since. at death. oneUs ne9t life will


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&e determined &y oneUs desires. at least at the time of death. if not

early within oneUs life. one should cut off his material attachments

and focus the remaining days of his life on develo'ing his s'iritual

desires &y hearing Srimad Bhagavatam$ eight o! Srimad-Bhagavatam isasked by aharaFa Pariksit o! Sukadeva 1osvami%

uestion Twenty>eight: The fortunate King %ariksit. inuiring further.said! VE brahmana. 'lease descri&e in full detail how and where themind has to &e a''lied and how the conce'tion can &e fi9ed so that thedirty things in a 'ersons mind can &e removed$

"%*% Vrtti 9: Sukadevas reply in philosophical summary as condensed

!rom Bhag. )%"%)9>9 and Srila Prabhupadas purports to those verses5with

re!erence to several in!luential Gestern philosophical positions%

Sukadeva Gosvami tells /aharaMa %ariksit a&out the necessity of seeingmatter in relationshi' to Krsna$ "e offers a Vdisci'line in im'ersonality


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life of harmony with the ordUs cosmic feature$


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The Aanu-samhita is the standard law&ook for humanity. and everyhuman &eing is advised to follow this great &ook of social knowledge$"uman society is the residential uarters for the ord$ This means that

the human &eing is meant for God realiation and association withGod$ This life is a chance for theconditioned soul to regain his eternal God consciousness and thusfulfill the mission of life$ /aharaMa %rahlada is the right ty'e ofre'resentative of the ord in the family of asuras$ one of the living&eings is away from the ords gigantic &ody$ \ach and every one hasa 'articular duty in relation to the su'reme &ody$

0eturning to ontology for a moment. the Bhagavatam’s 'resentation ofthe :edic cosmos as the virya of the ord swee's relentlessly through the

cluttered &aaars of materialistic conce'tions. where we haggle over the valuesand 'roofs of whatever worlds we think we live in$ hat worlds are theseY

Some of us wager our world to &e the mundus intelligiblis5an im'erfectworld devised &y a 'erfect intellect$ Eur limited. defective human intellects aresu''osed to find the ultimate ecstacy of Truth and Beauty &y discovering the'erfect %latonic nous &ehind the faulty a''earances of nature$ $Nimesa! nous isthe root o the 3ord nouminous. used by Srila +rabhupada in his translation oBg ?$2 in contrast to another /reek-rooted philosophical term2 'henomenal$<?ous is an original. inviolate. timeless intellect that is com'letely

im'ersonal$ Its im'ersonality is 'roven &y %latoUs contention that the art of'oetics is useless. for words fail to reach the original Truth and Beauty$ords can only descri&e the attractive &ut em'ty illusions of the sensualworld$


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(?

ell4ll. as it turns out. even a world4famous scientist like Al&ert\instein had serious dou&ts a&out what is really going on when oursenses connect with their o&Mects$ In his &ook Che Lorld as E See Et . he 'lainly suggested sense 'erce'tion and the ty'e of reasoningthat grows from sense 'erce'tion may have no meaning whatsoever$

To inuire after the meaning or o&Mect of oneUs own e9istence or ofcreation generally has always seemed to me a&surd from an o&Mective'oint of view$ And yet mankind has certain ideals which determine thedirection of his endeavors and his Mudgements$ In this sense I have neverlooked u'on ease and ha''iness as ends in themselvesWsuch an ethical&asic I call more 'ro'er for a herd of swine$

In other words. \instein didnUt consider mankindUs 'roclivity to figure out

the 'ur'ose of his life on \arth. or for that matter. the 'ur'ose of \arthUs 'lacein the universe. to &e all that reasona&le$ Similarly. \insteinUs contem'orarySigmund reud considered those who made such inuiries to &e mentally ill$But \instein acknowledged that the human nature is ideal4drivenWa state ofnature that he was certainly 're'ared to acce't. &eing an idealist himself$"owever. the 'ursuit of an Videal materially easy4going life su''orted &yscientific advancements in the field of sense gratification Al&ert \insteincondemned as &eing an ethical rationale suita&le for a herd of 'igs$

Some lofty thinkers concern themselves only with the etramundanus5a

world essentially different from the one many try to understand and im'rove &yidealistic reasoning and scientific o&servation$ Such 'eo'le are sometimes knownat meta'hysicians


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com'uter4de'endent demonstrations of Vhologra'hic models of the universe


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and Vartifical intelligence$ ell. the rough idea of a modern com'uter wasconceived &y the Greek 'hiloso'her Aristotle $ "e termed thedevice the proton organon. which means Vfirst instrument$ hile Aristotlenever 'ro'osed the proton organon to &e a man4made device. a device it

surely was. made out of stellar fire and located in the heart of every human&eing$ The &odyUs senses fed their data to this Vfirst instrument and not to thesoul$ Aristotle &elieved the soul needed 'icture4images in order for it to understand anything of the 'hysical world$ But the 'hysical world is not

phantasmata &y nature$ :ery much like a com'uter. the proton organonVrewrote sense data into a language of imagery the soul could com'rehend$hat it com'rehended. the soul unhesitatingly acce'ted as the Vreal materialworld$ But in fact the data the proton organon transmitted for the soul to Vsee.Vhear. Vtouch. Vtaste and Vsmell wereWontologically s'eakingWillusions$

Nneu phantasmatos5Vwithout the hel' of 'hantasms. wrote Aristotle. thesoul is una&le to 'erceive a thing$ This doctrine 'revailed in in \uro'e untilthe seventeenth century$ rom the :aisnava stand'oint of creation asesta&lished in the Second Canto of Srimad-Bhagavatam. the doctrine ofworld4as4'hantasm is not entirely without merit$ But these days someintellectually4endowed 'ersons try to 'roveWusing com'uter technology asevidenceWthat illusion is ultimately all there is Vout there in the cosmos as faras we humans are a&le to understand and discuss it amongst ourselves$ Thisis nirvasesa-sunyavadi 'hiloso'hy. and whether it is served u' &y a protonorganon or not. it remains what it isW/ayavadi 'hiloso'hy$

ow. for a &alanced V'ackage that allows whatever is 'rogressivein the a&ove 'hiloso'hical 'ositions to smoothly mature into genuine Godconsciousness$ Srila %ra&hu'ada 'rescri&es the varnasrama system$

Therefore the com'lete social construction is the &ody of the ord. and allthe 'arts of the &ody. namely the brahmanas. the ksatriyas. the vaisyas andthe sudras. are meant to serve the ords whole &ody conMointly otherwisethe 'arts &ecome unfit to &e coordinated with the su'reme consciousness ofoneness$ Nniversal consciousness is factually achieved &y coordinated

service of all concerned to the Su'reme %ersonality of Godhead. and thatalone can insure total 'erfection$

This is is the :edic rendition of synoptic philosophy5an all4inclusive worldview &y which the relationshi' of all things with one another are made evident inaccordance with &asic theistic 'rinci'les that 'ervade the universe$ Thesanctification of human life &y &ringing society into harmony with a universe that.when 'ro'erly understood. is a form of the ord. is 'erha's most 'ro'erly


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(@

most 'ro'erly e9'ressed. &ecause there those who claim to &ecosmotheists who take the word to &e a synonym for 'antheism. thenotion that anything and everything in the universe is eually God$

The :edic conclusion that the Su'reme ord is adi-purusa SriKrsna who is 'ersonally located in Goloka :rindavan$ At the same time.&y the e9'ansion of "is acintya-sakti . "e im'ersonally 'ervades thewhole material creation$ Nntil one arrives at this conclusion. one remainsat risk of falling into one or more of the confused 'hiloso'hical 'ositionsdescri&ed in section "%* of this study guide$

` "%,% Parisistam (appendi8-

"%,%"%Vinodakam% or items o! special interest !or thosestudents enrolled !ull>time in this Bhagavatam course%

Hiva 1osvamis Sat-sandarbhas

Srila Hiva 1osvami. in his #rsna-sandarbha. discusses verse " o! Chapter". Canto )% Consult Srila Prabhupadas purport to the same verse%

( /aharaMa %ariksit was instantly attracted to hearing the glories of ord Krsna and he wanted tohear a&out the ord u' until he time of "is death$ This is descri&ed in his words to SukadevaGosvami !

3ord Krsna. the Su'reme %ersonality of Godhead. who is very dear to the sons of King%andu. has acce'ted me as one of those relatives Must to 'lease "is great cousins and &rothers$3

3Etherwise Xwithout &eing ins'ired &y ord Krsna] how is it that you have volunatrily a''eared here.

though you are moving incognito to the common man and are not visi&le to us who are on the verge of deathY3

3Hou are the s'iritual master of the great saints and devotees$ I am therefore &egging you toshow 'the way of 'erfection for all 'ersons. and es'ecially for one who is a&out to die$3

3%lease let me know what a man should hear. chant remem&er and worshi'. and also what he should not

do$ %lease e9'lain all this to me$3

2 Sukadeva Gosvami then glorified /aharaMa %ariksit in the following words(Srimad Bhagavatam)%"%"-:

ISri Sukadeva 1osvami said: y dear Jing. your $uestion is glorious because it isvery bene!icial to all kinds o! people% The answer to this $uestion is the prime subFect matter!or hearing. and it is approved by all transcendentalists%I

1 In this verse the word 3te3 means 3&y you3. and the 'hrase 3 pumsam srotavyadisu3 means 3among thevarieties of su&Mect matters sought to &e heard in the human society3$ e may note in this connection that/aharaMa %ariksit asked this s'ecific uestion &ecause he was eager to hear a&out ord Krsna. and he wantedto elicit a re'ly containing descri'tions of ord Krsna$ /aharaMa %ariksits uestion is glorious &ecause it asks


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a&out the Eriginal %ersonality of Godhead ord Krsna and "is many incarnations. and also &ecause it is 3loka-


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2*

hitam3. or &eneficial for all kinds of 'eo'le$ Because in asking this uestion /aharaMa %ariksit wasmotivated &y 'ure unalloyed love for Krsna. he &ecame 'erfectly successful in attaining the actualgoal of human life$ This is descri&ed in the following words !

5 3Suta Gosvami said! /aharaMa %ariksit. the son of Nttara. after hearing the s'eeches of

Sukadeva Sukadeva Gosvami. which were all a&out the truth of the self. a''lied his concentrationfaithfully u'on ord Krsna$3

The words 3matim satim3 in this verse indicate the 'urity of /aharaMa %ariksit$ This 'urity wasmanifested in the ne9t uotation !

+ 3arrations concerning the ord. who 'ossesses wonderful 'otencies. are certainly aus'icious for living

&eings in all 'lanets$ E greatly fortunate Sukadeva Gosvami. 'lease continue narrating SrimadBhagavatam so that I can 'lace my mind u'on the Su'reme Soul. ord Krsna. and. &eingcom'letely freed from material ualities. thus relinuish this &ody$3

Hiva 1osvami takes up verses ). # and 9 in the Bhakti-sandarbha%Consult Srila Prabhupadas purports to the same verses%

6erse )

" The statement 3; Nimesa! ;nly

9 The 'hrase 3grhesu grha-medhinam3 hints that the 'eo'le descri&ed here are materialistsfar from s'iritual life$ The word 3atma-tattvam3 here means 3the truth of the Su'reme %ersonality of

Godhead3$ This is so &ecause of what will &e e9'lained in the ne9t verse$6erse #

( "e e9'lains (Srimad Bhagavatam )%"%#-:

I' descendent o! Jing Bharata% one who desires to be !ree !rom all miseries musthear about. glori!y. and also remember the Personality o! 1odhead. who is the &'(Supersoul. the &)( controller. and the &*( saviour !rom all miseries%I

hy should we glorify "imY

Nimesa! Because 0e is>

7& Che most loveable ob)ect

O& Lho ulills the needs o allP& and 3ho is the ultimate liberation in devotional service&

Nll that being so2 3e should certainly hear about 0im&

2 Srila Sridhara Svami comments! 3By using the word sarvatma here the s'eaker says that the ord is most

dear to everyone$ By the word Esvara ;Nimesa! 0e ulills the needs o all


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re'eated material e9istence$ The 'hrase âbhayam icchata here means they who desire li&eration$3


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2(

6erse 9

Nimesa! ?o3 Srila Kiva /osvami eplains that 3e should not take the universal orm as the

ultimate shelter2 rather 3e must take shelter o the Supersoul&

' After this Sukadeva Gosvami descri&es meditation on the universal form of the ord. and then.s'eaking against that meditation. he descri&es devotional service (Srimad-Bhagavatam )%"%9-:

) I'ne should concentrate his mind upon the Supreme Personality o! 1odhead. who alonedistributes imsel! in so many mani!estations Fust as ordinary persons create thousands o!mani!estations in dreams%3 ;Nimesa! Kiva /osvami means to sho3 that 3hile dreams are ultimately created by 6ord2 they are created by 0im according to the living entities’ desires& Le ought not conclude that since a livingentity’s dreams are alse2 the material 3orld is alse& ?either our internal dreams nor the eternal material 3orld

are as real as the spiritual 3orld2 since it is eternal and they are temporary& But as creations o the 6ord they are

real enough to over3helm the tiny 3ay3ard Mivatma& +recisely because o their potency to captivate uncountableeternal spirit souls2 this verse concludes!< /'ne must concentrate the mind on im. the only all>bliss!ul

Absolute Truth% 'therwise one will be misled and will cause his own degradation%I

* Srila Sridhara Svami comments!

3This verse means that one should concentrate his mind on the ord whoalone distri&utes "imself in so many manifestations


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22

I' Jing Pariksit. mainly the topmost transcendentalists. who are above the regulativeprinciples and restrictions. take pleasure in describing the glories o! the 7ord%I

In these words the devotional service 'erformed &y the great souls is descri&ed$ The 'ositionof the non4devotees is criticied in these words of Srimad4Bhagavatam !

tad acma-saram hrdayam batedam

3Certainly that heart is steel4framed which. in s'ite of ones chanting the holy name of the ord with

concentration. does not change when ecstasy takes 'lace. tears fill the eyes. and the hairs stand on end$3

4n #rsna-sandarbha. Srila Hiva 1osvami e8plains what the Bhagavatam meansby the word ka"pana. /imaginary3. in re!erence to the universal !orm% ereBhag. )%"%)? is e8amined% Consult Srila Prabhupadas purports to verses )&through )9. )= through )?. ) through 99. and 9* through 9%

( To descri&e how the second purusa4incarnation ;Nimesa! the second 'urusa is /arbhodakasayi

#isnu&20e is the aspect o 6ord +radyumna2 one o the #aikuntha catur4vyuha 9eities& Che catur4vyuha is#asudeva2 Sankarsana2 +radyumna and Nniruddha arrayed on our sides2 like a s4uare2 around Aaha-?arayana&


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21

pantheistic speculation& Et is artiicially constructed rom a poor und o kno3ledge& Gor eample2 ho3can a pantheist5adhering as he does to a doctrine that demands he accept anything and everything as the Nbsolute Cruth5 grasp the actual dierence bet3een matter and spiritM 0is mind is too busytrying to convert all that he 'erceives through his im'erfect senses into divinity&

Kiva /osvami’s second eplanation is that the universe comes rom no one less than the 6ord 0imsel&

Co constantly remember Jrsna as the source o everything that be is to al3ays be in devotional touch3ith 0im5 this is understood rom Bg (*$=$ Lhy is the irst sense o kal'ana indirect2 and the seconddirectM Et all comes do3n to one 3ord> love$ Srila +rabhupada states in %ath of %erfection. @hapter R>

If you love your child and your child is away. you think of him when you see his shoes$ Houthink. 3Eh. this is my dear childs shoe$3 It is not that you love the shoe. &ut the child$ The shoe.however. evokes that love$ Similarly. as soon as we see Krsnas energy manifested in a livingentity. we love that entity &ecause we love Krsna$ Therefore. if we love Krsna. universal love isaccounted for$ Etherwise 3universal love3 is nonsensical. &ecause it is not 'ossi&le to loveevery&ody without loving Krsna$ If we love Krsna. universal love is automatically there$

XKiva /osvami continues point R W ] 3The moon is &orn from the mind of the Su'reme %ersonality of Godhead$3

44 1g #eda (*$@*$(1

3The Su'reme %ersonality of Godhead created the earth from "is two lotus feet$ "e created thedifferent directions from "is sense of hearing$ "e created the different 'arts of the material worldfrom the 'arts of "is transcendental &ody$3

441g #eda (*$@*$(5

? In the /aha&haratas Aoksa-dharma ?arayaniya . ord Gar&hodakasayi

:isnu. in "is form as the master of Svetadvi'a. confirms this e9'lanation in the following verses!

= 3rom /y fourth e9'ansion. the eternal form of ord Sesa is manifest$ Then ord Sankarsana ismanifest and from "im ord %radyumna a''ears$ rom /y a''earance as ord %radyumna. I againa''ear as ord Aniruddha$ rom the lotus flower of ord Aniruddhas navel. Brahma is &orn. and fromBrahma all the material elements as well as the moving and non4moving living entities a''ear$3

Nimesa! Che goal o the Bhagavat4Sankhya philosophyHtaught by 9evahuti-suta Japila2 not tpheatheist JapilaI2 as 3ell as the mystic yoga system. is +aramatma-darsana

@ :edavyasa then e9'lains!

3They who are learned in sankhya-yoga declare that ord Aniruddha is the all4'ervading Su'ersoul$ord Sankarsanas transcendental deeds have e9'anded "is re'utation as the Su'reme%ersonality of Godhead$ The wise know that the unmanifest origins of material creationhave emanated from ord Sankarsana. and &ecause of "im this original form of matter evolves intothe manifest material world$ ord Aniruddha. the all4'ervading Su'ersoul 'resent in each universe.a''ears from ord Sankarsana and "e creates Brahma. the grandfather of all living entities$3

(* The first 'art of this 'assage descri&es the glories and activities of ord Sankarsana. and the second 'art.

&eginning with the words 3aniruddho hi 3. descri&es the glories and activities of ord Aniruddha;Nimesa! Jsirodakasayi #isnu$ The word 3vyaktatvam3 means 3manifested from ord %radyumna ;Nimesa! +radyumna/arbodakasayi #isnu


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this anuccheda


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25

naming the various purusa4incarnations when he s'oke the verse &eginning 3visnos tu trini rupani 3$

Nimesa! Che verse credits Aahavisnu or the creation o the material realm& Chis sandar&ha commentary clarifies that Bhagavan does it through the purusa avataras&

2e!erences !rom Srila BhaktivinodaThakuras Bhagavat-arka-mari+i-ma"a

4n his book Bhagavata-arka-mari+i-ma"a% Srila Bhaktivinoda Thakuracounts this verse !rom Canto ) Chapter " within the abidheya division.assigning it speci!ically to Chapter Thirteen. entitled aikantiki namasrayasadhana-bhakti (/Taking Shelter o! the oly Kame3-:

&)%&"%""

Sukadeva 1osvami to aharaFa Pariksit

E King. constant chanting of the holy name of the ord after the ways of the great authorities is the dou&tless and fearless way of success for all.including those who are free from all material desires. those who are desirous of all material

enMoyment. and also those who are self4satisfied &y dint of transcendental knowledge$

The Thakura counts these verses within the abhideya division. assigning them

speci!ically to Chapter Eleven. entitled abhidheypa vi+arah (/Analysis o! the Process3-%

&)%&"%"9.").&)>&*.""

Sukadeva 1osvami to aharaFa Pariksit

The saintly King Khatvanga. after &eing informed that the duration of his life would&e only a moment more. at once freed himself from all material activities and tookshelter of the su'reme safety. the %ersonality of Godhead$

hat is the value of a 'rolonged life which is wasted. ine9'erienced &y years inthis worldY Better a moment full of consciousness. &ecause that gives one a startin searching after his su'reme interest$

Those 'ersons who are materially engrossed. &eing &lind to the knowledge ofultimate truth. have many su&Mect matters for hearing in human society. E\m'eror$

The lifetime of such an envious householder is 'assed at night either in slee'ingor in se9 indulgence. and in the daytime either in making money or maintaining family mem&ers$


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2,

%ersons devoid of atma4tattva do not inuire into the 'ro&lems of life. &eing tooattached to the falli&le soldiers like the &ody. children and wife$

Although sufficiently e9'erienced. they still do not see their inevita&le destruction$

E descendant of King 'Bharata. one who desires to &e free from all miseries musthear a&out. glorify and also remem&er the %ersonality of Godhead. who is theSu'ersoul. the controller and the savior from all miseries$

The highest 'erfection of human life. achieved either &y com'lete knowledge ofmatter and s'irit. &y 'ractice of mystic 'owers. or &y 'erfect discharge of occu'ational duty. is to remem&er the %ersonality of Godhead at the end of life$

E King %ariksit. mainly the to'most transcendentalists. who are a&ove theregulative 'rinci'les and restrictions. take 'leasure in descri&ing the gloriesof the ord$

E King. constant chanting of the holy name of the ord after the ways of the greatauthorities is the dou&tless and fearless way of success for all.including those who are free from all material desires. those who are desirous of all material

'enMoyment. and also those who are self4satisfied &y dint of transcendental knowledge$

The Thakura counts this verse within the abhideya division. assigning itspeci!ically to Chapter 0ourteen. entitled bhakti pratiku"ya vi+arah./Analysis o! n!avorable Conditions !or Bhakti%3

&)%&"%"#Sukadeva 1osvami to aharaFa Pariksit

At the last stage of ones life. one should &e &old enough not to &e afraid of death$But one must cut off all attachment to the material &ody and everything 'ertaining toit and all desires thereof$

"%,%)% Appendi8 items o! general interest%

4mportant 6erses

The !ollowing verses !rom Canto ) Chapter " were o!ten $uoted by SrilaPrabhupada. or are traditionally considered key preaching verses%


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2+

1LAED4S SBHECT ATTE2S

SB )%"%)

rotavy/d0ni r/jendra n12/3 santi sahasraa4

apayat/m /tma-tattva3 g1he5u g1ha-medhin/m

çrotavya-äd%ni Wsu&Mect matters for hearing rä)endraWE \m'eror nåëämWof human society santi Wthere are sahasraçaùWhundreds and thousands apaçyatämWof the &lind tma4tattvamWknowledgeof self. the ultimate truth gåhe!uWat home gåha-medhinämWof 'ersons too materially engrossed$

Those persons who are materially engrossed. being blind to the knowledge o! ultimatetruth. leave many subFect matters !or hearing in human society. ' Emperor%

Fukadeva Gosvm`

1LAED4S 740E

SB )%"%9

nidray/ hriyate nakta3 vyav/yena +a v/ vaya4

div/ +/rthehay/ r/jan ku6umba-bhara2ena v/

nidrayäW&y slee'ing hriyateWwastes naktamWnight vyaväyenaWse9 indulgence caWalso väW either vayaùWduration of life diväWdays caWand arthaWeconomic %hayäWdevelo'menträ)anWE King ku,umbaWfamily mem&ers bharaëenaWmaintaining väWeither$

The li!etime o! such an envious householder is passed at night either in sleeping or in se8

indulgence. and in the daytime either in making money or maintaining !amily members%

Fukadeva Gosvm`

0A774B7E S'7D4E2S

SB )%"%=

deh/patya-ka"atr/di5v /tma-sainye5v asatsv api

te5/3 pramatto nidhana3 payann api na payati

dehaW&ody apatyaWchildren kalatraWwife ädi!uWand in everything in relation to them ätmaW own sainye!uWfighting soldiers asatsuWfalli&le api Win s'ite of te!ämWof all of them

pramattaùW too attached nidhanamWdestruction paçyanWhaving &een e9'erienced api W


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although naWdoes not paçyati Wsee it$


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2?

Persons devoid o! Mtma>tattva do not in$uire into the problems o! li!e. being too attachedto the !allible soldiers like the body. children and wi!e% Although su!!iciently e8perienced.they still do not see their inevitable destruction%

Fukadeva Gosvm`

64D4>BAJT4

SB )%"%#

tasm/d bh/rata sarv/tm/ bhagav/n 0varo hari4

rotavya4 k0rtitavya +a smartavya +e++hat/bhayam

tasmät Wfor this reason bhärataWE descendant of Bharata sarvätmäWthe Su'ersoulbhagavänWthe Su'reme %ersonality of Godhead %çvaraùWthe controller hariùWthe ord. whovanuishes all miseries çrotavyaùWis to &e heard k%rtitavyaùWto &e glorified caWalsosmartavyaùWto &e remem&ered caWand icchatäWof one who desires abhayamWfreedom$

' descendant o! Jing Bharata. one who desires to be !ree !rom all miseries must hear about. glori!y and also remember the Personality o! 1odhead. who is the Supersoul. thecontroller and the savior !rom all miseries%

Fukadeva Gosvm`

AKTE>KN2NOAA>SLT4Q

SB )%"%?

et/v/n s/7khya-yog/bhy/3 sva-dharma-parini56hay/

janma-"/bha4 para4 pu3s/m ante n/r/ya2a-sm1ti4

etävänWall these sä(khyaWcom'lete knowledge of matter and s'irit yogäbhyämWknowledge of mystic 'ower sva-dharmaW'articular occu'ational duty parini!,hayäW&y full 'erce'tion )anmaW &irth läbhaùWgain paraùWthe su'reme puàsämWof a 'erson anteWat the end näräyaëaWthe %ersonality of Godhead småtiùWremem&rance$

The highest per!ection o! human li!e. achieved either by complete knowledge o! matterand spirit. by practice o! mystic powers. or by per!ect discharge o! occupational duty. is toremember the Personality o! 1odhead at the end o! li!e%

Fukadeva Gosvm`


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2=

EA24K1 TE BA1A6ATA T' ATTA4K 042 0A4T

SB )%"%"&

tad aha3 te 8bhidh/sy/mi mah/-pauru5iko bhav/n

yasya raddadhat/m /u sy/n mukunde mati4 sat0

tat Wthat ahamWI teWunto you abhidhäsyämi Wshall recite mahä-pauru!ikaùWthe mostsincere devotee of ord K678a bhavänWyour good self yasyaWof which çraddadhatämWof one who gives full res'ect and attention äçuWvery soon syät Wit so &ecomes mukundeWuntothe ord. who awards salvation matiùWfaith sat%Wunflinching$

That very Rrmad>BhMgavatam 4 shall recite be!ore you because you are the most sinceredevotee o! 7ord JUVa% 'ne who gives !ull attention and respect to hearing Rrmad>BhMgavatam achieves un!linching !aith in the Supreme 7ord. the giver o! salvation%

Fukadeva Gosvm`

A24>KNA 0'2 E6E2OB'DO

SB 2$($((

etan nirvidyam/n/n/m i++hat/m akuto-bhayam

yogin/3 n1pa nir20ta3 harer n/m/nuk0rtanam

etat Wit is nirvidyamänänämWof those who are com'letely free from all material desires icchatämWof those who are desirous of all sorts of material enM'oyment akutaù-bhayamWfree from all dou&tsand fear yoginämWof all who are self4satisfied nåpaWE King nirë%tamWdecided truth hareùWof the ord. Fr` K678a nämaWholy name anuWafter someone. always k%rtanamWchanting$

' Jing. constant chanting o! the holy name o! the 7ord a!ter the ways o! the greatauthorities is pthe doubtless and !earless way o! success !or all. including those who are!ree !rom all material desires. those who are desirous o! all material enFoyment. and alsothose who are sel!>satis!ied by dint o! transcendental knowledge%

Fukadeva Gosvm`

0AC4K1 DEATSB )%"%"#

anta-k/"e tu puru5a /gate gata-s/dhvasa4

+hindy/d asa7ga-astre2a sp1h/3 dehe 8nu ye +a tam

anta-käleWat the last stage of life tuW&ut puru!aùWa 'erson ägateWhaving arrived gata-sädhvasaùW


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without any fear of death chindyät Wmust cut off asa(gaWnonattachment çastreëaW&y the wea'on of


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2@

spåhämWall desires deheWin the matter of the material ta&ernacle anuW''ertaining yeWallthat caW also tamWthem$

At the last stage o! ones li!e. one should be bold enough not to be a!raid o! death% But one must

cut o!! all attachment to the material body and everything pertaining to it and all desires thereo!%

Fukadeva Gosvm`

"%% Chapter homework assignments:

"%%"% 0or All Students59uruku"a boys in attendance.these $uestions are especially !or you% Answer the !ollowing $uestionsas simply but as accurately as you can. taking your answers !rom verses o!this chapter% ention the verse(s- number(s-+ it is enough to write /verse ?3 or/verse ""3. or /verse ? and ""%3 Ko need to $uote Sanskrit%

($ hat is a grhamedhi Y2$ hat should one do to end all miseries in lifeY1$ hat is the highest 'erfection of lifeY5$ hat is the sure way to success for every&odyWwhether one is 'urified.

seeking 'urification. or even seeking sense gratificationY,$ ho is ord :asudeva. and why is "e invoked 'rior to verse (Y

"%%)% 'ptional !or !ull> and partial>credit adults% 9uruku"a boysmay not choose this option% 4! you are an adult registered as a !ull> or partial>credit student. you may5instead o! answering the previous # $uestions5write a shortessay (hal! o! one side o! an A= page- as an answer to one o! these $uestions:

hy did /aharaMa %ariksit ask uestion 2= if his only interest is to heara&out Sri KrsnaY

The Bhagavatam descri&es the virat-rupa as imaginary$ "ow is this to &e understoodY

hat is the advantage of hearing krsna-katha over the disci'lines 'racticedon other rungs of the yoga ladderY

"%%9% 0or 0ull>Credit Adult Students 'nly5

anta-k/"e tu puru5a /gate gata-s/dhvasa4 +hindy/d asa7ga-astre2a sp1h/3 dehe 8nu ye +a tam

At the last stage o! oneWs li!e. one should be bold enough not to bea!raid o! death% But one must cut o!! all attachment to the material body.and everything pertaining to it. and all desires thereo!% (Bhag. )%"%"#-


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1*

rite a single4'age essay e9'laining how this verse advises devoteesto reMect that which is unfavoura&le to their success in devotional service$ ConsultSrila %ra&hu'adaUs 'ur'ort$

"%%=% 0ull>Credit Adult Students 'nly5Earn e8tra credit byanswering a $uestion about comparitive philosophy. Gestern and

Bhagavata. 0irst read this introduction:

our estern 'hiloso'hical 'ositions are 'resented in the study guide for thischa'ter$ Their technical terminiology is mundus sensibilis. mundus intellibilus2etramundus and mundus phantasmata&

In addition. the study guide has taken 'ains in several 'laces to inform you a&out thestages of creation effected &y four e9'ansions of Sri KrsnaW:asudeva. Sankarsana.%radyumna. and Aniruddha$ To summarie the )iva’s 'osition in each of these. at the :asudeva

stage of what might &est &e termed 're4creation. the )iva knows himself to &e non4different fromthe ord in transcendental uality$ +rakrti is in her 'otential e9istence known as pradhana$ She is

V'resent and accounted for as the ordUs energy. &ut only as the ordUs 'ure. calm. inertreflection in the mahat-tattva or karana-)ala& /aterial nature is. 'ractically s'eaking. very difficult

to discuss at this 'oint because she is not 'ractically maniest in terms of usefulness for the )iva’sown 'ur'oses$ In his 'ur'ort to Bhag& 1$2+$(*. Srila %ra&hu'ada tries to hel' us understand the

'osition of pradhana at the :asudeva stage of 're4creation!

The ord 'oints out material nature in its su&tle stage. which is called pradhana. and "eanalyes this pradhana$ The e9'lanation of pradhana and prakrti is that pradhana is the su&tle.undifferentiated sum total of all material elements$ Although they are undifferentiated. one canunderstand that the total material elements are contained therein$ hen the total material

elements are manifested &y the interaction of the three modes of material nature. themanifestation is called prakrti& Im'ersonalists say that Brahman is without variegatedness andwithout differentiation$ Ene may say that pradhana is the Brahman stage. &ut actually theBrahman stage is not pradhana$ +radhana is distinct from Brahman &ecause in Brahman thereis no e9istence of the material modes of nature$ Ene may argue that themahat-tattva is alsodifferent from 'radhana &ecause in the mahat-tattva there are manifestations$ The actuale9'lanation of 'radhana. however. is given here! when the cause and effect are not clearlymanifested . the reaction of the total elements does not take 'lace. and that stage ofmaterial nature is called pradhana$ +radhana is not the time element &ecause in the timeelement there are actions and reactions. creation and annihilation$ or is it the )iva. or marginal'otency of living entities. or designated. conditioned living entities. &ecause the designations ofthe living entities are not eternal$ Ene adMective used in this connection isnitya. which indicateseternality$ Therefore the condition of material nature immediately 'revious to its manifestation is

called pradhana$

At the Sankarsana stage of creation. false ego manifests &ut initially in an inertand. 'ractically s'eaking for the )iva. unconscious manner$ "ow does this trans'ireYord Sankarsana in "is /ahavisnu form takes 'leasure in slee'. which for "im is adivine yoga-nidra trance effected &y "is transcendental consort 0ama4devi$ TogetherThey Vdream of the 'astimes of Their original forms as Sri4Sri 0adha4Krsna$

/ost of the living entities com'act within the form of ord /ahavisnu are &y this

'oint in a condition of consciousness that is nicely e9'ressed &y the Sanskrit word


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vidambana& It is a word that does not oft a''ear in the te9t of Srimad-Bhagavatamand Sri @aitanya-caritamrta& Het when it does. itUs usage is significant as a de'ictionof the root 'light of the conditioned soul$ Srila %ra&hu'ada often translates this wordin a variety of ways. although generally vidambana means Vimitation$ The s'ectrum

of "is #ivine GraceUs translation of vidambana &rings out the nuances of meaningthis words re'resents with res'ect to the origin of the )iva’s falldown$

The 'refi9 vi initiates an indication of duality a''earing &etween the living entity andthe ord$ A study of several of Srila %ra&hu'adaUs e9'lanations of the 'honeme vi

;Nimesa! the dictionary deinition o 'honeme is2 VThe smallest 'honetic unit in alanguage that is ca'a&le of conveying a distinction in meaning


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%ra&hu'adaUs translations will 'rove in most cases to mean Vcheating$ #idambanam also


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12

means ignoranceWV#idambanam& They cannot understand$ The devotees understand.said Srila %ra&hu'ada in a lecture he gave in @$@$(@?5 at Sridhama /aya'ur$ Cannotunderstand whatY "is #ivine GraceUs lecture to the verse and 'ur'ort make it clear thatthe living entities in vidambanam cannot understand the difference &etween themselves

as 'ersons and the 'ersonal form of the ord$ This includes )nanis who have not risena&ove /ayavadi 'hiloso'hyWsuch as the our Kumaras in their 'astimes &efore thescent of Tulasi at the ordUs lotus feet transformed their fascination for s'eculation tofascination for the 'ersonal form of Sri Krsna. the Su'reme A&solute Truth$

As we see from the irst Canto. even great devotees like arada are drawn into the&ody of /ahavisnu at the time of nirodha $ "ow would the word vidambana a''ly in their caseY InSri @aitanya-caritamrta Srila %ra&hu'ada translates it in reference to the sharing of transcendental 'astimes &etween the ord and "is devotees and &etween "is devoteesthemselves$ "e renders vidambana5s'oken to Srinivasa Thakura &y Sri Caitanya

/aha'ra&hu in Aadhya ($2=(Was VMoking$ $ Nimesa! need 3e be reminded thatSrivasa Chakura is none other than Sri ?arada Auni as he appears in @aitanya-lilaM :

The ord re'lied!3/y dear Srinivasa. 'lease sto' Moking ;chada vidambana


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associate$ It does a''ear from this that an eternal associate may act in a


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way that a''ears to &e inde'dendent. &ut in truth he acts to 'lease the ord. notdis'lease "im$

The ordinary )iva’s desire for svatantra or inde'endence is no Moke$ It is the

reason why inert pradhana is activated as guna-prakrti . giving rise to the false egothat divides the living entityUs consciousness from that of Sri Krsna$ As the 'rocess ofcreation continues through the stages ruled &y ord %radyumna and the ord

Aniruddha. that urge for inde'endence credit assigment-in two parts:

A- Do you believe there is any validity in relating. on the one hand. the !ourstages o! the jiva8s relationship with the material energy as understood!rom the pastimes o! 6asudeva. Sankarsana. Pradyumna and Aniruddha to.on the other hand. the !our Gestern philosophical positions described insection "%* o! this study guideX 4! you believe such a /reach3 twi8tBhagavata-tattva and Gestern in!erence to be a waste o! time. e8plain why%

B- 4! your answer to A- is /yes. there is validity3 then kindly e8plain the link yousee between the pure. original onceness o! 6asudeva>sattva; 7ord

Sankarsanas permitting the appearance o! duality+ 7ord Pradyumnasgranting material intelligence to the jivas along with subtle senses+ and

the physically embodied condition o! the living entities. at which timethe 7ord enters their hearts as the Supersoul to oversee and permittheir endeavors !or gross sense grati!ication even though neither enor they have anything to do with sin!ul or pious activities (Bg #%"=. "#-+AKD the Gestern philosophical positions o! mundus sensibi"is% mundusinte""ibi"is% synoptic philosophy. and e


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15

)%&% Second Canto Chapter Two% (Ko $uestions+ the answer to )* continues%-

)%"% The Pratijna (solemn statement o! purpose- o! thischapter. entitled /The 7ord in the eart3. is directly given by SrilaPrabhupada in his purport to verse ?:

As confirmed in Bhagavad-gita . the Su'reme 'ersonality of

Godhead Sri Krsna is the all4'ervading omni'resent Su'ersoul$

4n verse ?. by his use o! the words bhagavan ananta. /the eternalunlimited Supreme Personality o! 1odhead3. Srila Sukadeva1osvami means without a doubt that Sri Jrsna imsel! is the 7ordo! the heart% As karsneyas (devotees o! Jrsna-. Sukadeva andPariksit know that the purusa-avataras who create. maintain anddestroy the material world are Jrsnas !our>armed svamsa !orms%The 7ord declares to ArFuna (Bg "&%=)- ekamsena sthito jagat . /By asingle !ragment o! y Sel!. 4 maintain all the material universes%3

)%)% Chapter Two. The 7ord in the eart. adhyaya-prakasikathe chapter at a glance%

Srila Sukadeva Gosvami now gives a direct e9am'le of a 'erson who'urified his intelligence through meditation u'on the universal formWthat of Sri Brahmadeva$ Nnfortunately. less intelligent 'eo'le are &ewildered &ythe :edic sabda and thus &ecome enamored &y the various tem'oralfeatures of the universe$ Sukadeva makes clear that the eternal truth of theordUs form can only &e understood from the 'osition of renunciation ofsuch illusory sense o&Mects$ By service and worshi'. one so fi9ed inrenunciation can realie the form of Bhagavan as the Su'ersoul withinoneUs own heart$ There "e is 'erceived &y the bhakti-yogi in "istranscendental form of ord ;anardana. who dis'lays for "is devotee "is&eautiful smiling face and "is magnanimous 'astimes$ Sukadeva Gosvamisets forth two di!!erent ways of reaching the s'iritual sky and there&ygetting emanci'ation from all material &ondage. namelyW

"- the direct process o! reaching the kingdom o! 1od by

bhakti-yoga. and

)- the gradual process o! ascending via mystic yoga


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the other higher planets o! the universe until the spiritual sky is achieved%


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1,

Srila Sukadeva 'resents these two 'aths e9actly according to theversion of the :edas$ The cha'ter ends with Sukadeva GosvamiUs'ersonal recommendation of the bhakti 'rocess. 'articularly the

hearing. chanting and remem&rance of the glories of the ord

)%9% S"okanusaranamsummary o! the verses o! Chapter )%

Srila Sukadeva Gosvami &egins this cha'ter &y relating to/aharaMa %ariksit the e9am'le of Brahmadeva. the demigod of creation$"e meditated u'on the virat-rupa to dis'el the fog of forgetfulness of hisduty to the ord as the ra)o-guna avatara of "is creative im'etus$ "is

mind 'urified &y contem'lating the virat . Brahma once again identifiedhimself with the ordUs original 'ower to create$ "is vision in mystictrance of the universal form &ecame the archety'e of his own secondarycreation thus was Brahma a&le to reconstruct the universe$ ;Nimesa! in Bhag$ T&7&7p2 Srila +rabhupada neatly sums up the relationship bet3eenBrahma’s creation H visarga I and the 6ord’s H sarga I$

The Su'reme ord "imself does the real creation &y agitating"is material energy. and then. &y "is order. Brahma. thefirst living creature in the universe. attem'ts to create the different

'lanetary systems and their inha&itants. e9'anding the 'o'ulationthrough his 'rogeny. like /anu and other 'rogenitors of living

entities. who work 'er'etually under the order of the Su'reme ord$<

Then Sukadeva goes on to warn that a student of the #edas ought not &e&ewildered &y the scri'tural glorification of the a''arently wonderful features ofcosmic creation$ Those who sli' into such &ewilderment think the only 'ur'ose ofthe :edas is to direct them toward the different sense enMoyments on offer indifferent stations within the material universeWfor e9am'le the kingdoms ofheaven$ hile sastra may su'erficially 'raise the glories of life in higher material

atmos'heres to attract 'ersons of lusty demeanor to religiousity. the actual goalof the #edas is the attainment of the s'iritual world$ Knowing this. an enlightenedsoul should endeavor only for the minimum necessities of life$ "ow then shouldone liveY Sukadeva a''roves a life of renunciation of even standard materialamenitiesWone may slee' on the earth instead of a &ed. resting his head on hisarm instead of a 'illow$ "is 'alms can serve well enough as a cu'$ The skins oftrees he can acce't as clothing$ The trees also 'rovide am'le fruits for food$ Arenunciate on the 'ath of self and God realiation need not at all flatter


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householders for his survival$ "e should do more in rendering


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1+

service to the ord than mere 'antheistic meditation u'on the virat-rupa$XNimesa! one may take note that :edanta4sutra Adhyaya 5 %ada 1 presents the

path o liberation much as Sukadeva /osvami 3ill in this chapter rom verses OO-

PU& En these verses Sukadeva traces the ascension o the meditator in stages

rom earth up to Brahma-loka and inally to the spiritual realm o the 6ord5butthis path2 3hich Srila +rabhupada termed :gradual< in the previous chapter HPOpI2

is said in verse OO o the present chapter to be or yogis 3ho retain some desireor material improvement or mastery o mystic siddhis$ Cake careul note o SrilaSukadeva /osvami’s personal recommendation o the direct method o

devotional service 3hich he espouses both beore and ater verses OO-PU& Chus

the Bhagavatam is not only a commentary upon :edanta but the only divineliterary vehicle that can transport one beyond the range o :edanta$ 0ence Srila+rabhupada states in Teachings of ord Caitanya Ch$ (=!

As long as one is within the limited Murisdiction of fruitive activitiesor is involved in mental s'eculation. he may 'erha's &e eligi&le tostudy or teach the theoretical knowledge of #edanta-sutra. &ut hecannot understand the su'reme. eternal. transcendental


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3The Su'reme ords form is neither large nor small. &ut at the same time it is su'remely large and su'remely

small$ It is com'letely colorless. and at the same time it manifests various colors$ All these contradictions e9ist

within the Su'reme ords form$3<

The ord dis'lays four hands and in them holds a lotus. a wheel of achariot. a conchshell. and a clu&$ "is lotus eyes are &eautiful$ "e wearsyellowish garments. Mewel4set ornaments. and garlands of fresh flowers$ "islotus feet are 'laced over the hearts of the mystics who are fi9ed u'on "imin meditation$ Ene thus should concentrate in mediation u'on "im.&eginning from "is lotus feet and 'rogressing. as the intelligence &ecomes'urified. to "is smiling face$ The 'ur'ose of meditating u'on the virat-rupa.as Sri Sukadeva Gosvami made clear in the 'revious cha'ter. is to assistour develo'ing a service attitude to the Su'reme ord$

If a yogi wishes to voluntarily leave his &ody. he should sit comforta&ly andfollow the following 'rocess$ Through meditation. he should merge his mind. &yhis unalloyed intelligence. into himselfWthe living entityWand then merge theliving entity into the Su'erself$ And &y doing this. the living entity &ecomessituated in the su'reme stage of satisfaction$ "e thus ceases all other activities$This stage is transcendental$ It is called labdhopasanti $ This state is actually thes'iritual world. &ut indirectly it is descri&ed as a state uneffected &y time.goodness. 'assion. ignorance. false ego. the material Causal Ecean. or materialnature$ ;Nimesa! also termed atmarama and &rahma4&huta 'rasannatma.

la&dho'asanti is the goal o Mnana4misra &hakti$ N devotee o this caliber aspiresto taste the soul’s )oy at being released rom the distress o material

identiication& a&dho'asanti is never to be conused 3ith rasa4graha

Hsee Bhag$ ($(?$(@ I in 3hich the devotee’s )oy is smaram mukundaanghri2 constant remembrance o the s3eetness


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1=

#esiring labdhopasanti . the yogi avoids all Godlessness and kee's himself ina&solute harmony with the ord$ "e 'laces the ordUs lotus feet within his heartand worshi's them at every moment$ To leave this world a yogi should &e fi9ed ina&solute realiation$ "e must e9tinguish all material desires$ "e should give u'

his &ody through yogic 'ractice. while slowly 'ushing his life air u'ward from hisnavel to his heart$ rom there. the life air should &e 'ushed to the chest. and fromthe chest to the root of the 'alate and finally to the cere&ral hole$ "e should thengive u' all material connections and go to the Su'reme$

Those yogis who wish to e9'erience im'roved material enMoyment. suchas transference to Brahmaloka. the eightfold mystic siddhis. free travel in outers'ace. or a situation of his own choosing in one of the millions of 'lanets. musttake with them their su&tle &ody when they leave the gross &ody &ehind$ The

'ure devotees. on the other hand. are concerned only with the s'iritual &ody$They have unrestricted movements throughout all of e9istence. including thes'iritual world$ ruitive workers. gross materialists. can never moveunrestrictedly$ The yogi who retains the su&tle &ody gradually &ecomes 'urifiedand reaches the highest 'lanet. Brahmaloka. &y mystic ascension through theSisumara. etc$ At the time of final devastation he may transfer from Brahmalokato :aikuntha$ In Brahmaloka. the only e9isting 'ain is com'assion for thoseunaware of the 'rocess of devotional service and who are suffering miseries inthe material world$ The yogi may continue his 'urification and so move u'ward tothe s'iritual world$ "e can do so &y merging his ego in the mahat-tattva& In this

way he comes to the 'oint of 'ure self4realiation. thus attaining 'erfection!association with the %ersonality of Godhead in com'lete &liss and satisfaction$This is his constitutional state$ Those who attain such devotional 'erfection arenever again attracted &y this material world$ or do they ever return$

Sukadeva Gosvami assures /aharaMa %ariksit that this Bhagavat4katha ise9actly in accordance with the :edic version. for ord Krsna 'ersonally taught itto Brahma$ Turning from the difficult 'rocess of gradual elevation &y yoga 'ractice to a different. yet most aus'icious means of deliverance. Sukadeva now

'resents direct devotional service of ord Krsna$ "e &egins &y declaring that SriCaturmukha Brahmadeva. the first :edic sage in this universe. studied the sastrathrice with great care and concluded that there is no greater teaching than ratiratman. loving attraction to Sri Krsna. the Self of all selves$ Ene seeking to attainthe fruit of this teaching should ado't the direct method of hearing a&out Krsna$

After the aim of his life is rectified. such a sincere devotee will go &ack "ome.Back to Godhead. under the shelter of KrsnaUs divine lotus feet$ The ord is ineveryoneUs heart. and we are already fully de'endent u'on "im$ Ene can


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'ercieve this through his intelligence$ It is therefore essential that every


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human &eing hear a&out. glorify. and remem&er the Su'reme ord. the%ersonality of Godhead. always and everywhere$ "earers of nectareankrsna-katha 'urify themselves of material desires and. without loiteringin the mundane creation. go &ack to Godhead$ Sukadeva Gosvami hasnow directly answered %ariksit /aharaMaUs uestion a&out his duty atthe time of death$

)%=% Vrtti! the philosophical conclusion o! Sukadevasanswer to uestion Twenty>seven. derived !rom verses ">9 andtheir purports and presented here in ) parts%

'. 2egarding the emphasis in these early chapters o! Canto ) onthe method o! yoga% it is clear that the Supreme is attainable through

yoga. either mystic yoga or bhakti-yoga: Ene can leave the &ody throughfocus of the mind &y mechanical means and yogic mani'ulation of the life airs$In this age it is more 'ractical to focus the mind &y offenselessly chantingKrsnaUs names$ A yogi who is a devotee can focus his mind u'on the goal ofattaining the s'iritual world and travel &eyond his &ody to that realm$ Etheryogis. after &ecoming free from their gross material &ody. can travel anywherewithin the universe according to their desires$ Er they can attain mystico'ulences$ If an accom'lished yogi so likes. he may travel u''ward toSatyaloka. and his e9istence will &ecome 'urified and more su&tle$ Those whoreach this stage &y worshi' of "iranyagar&ha. or the virat . &ecome li&eratedalong with ord Brahma at the time of the destruction of the universe$ Thoseyogis who reach this stage &y devotion can 'enetrate the universe and itscoverings and enter :aikuntha to render devotional service to "ari$ hileattaining :aikuntha is not 'ossi&le in this day and age through the gradual'rogression of yoga. this same result can &e achieved &y devotees thoughbhakti-yoga. and. &y ord Caitanyas mercy. through offenselessly chantingKrsnaUs names and regularly reading and hearing the Bhagavad-gita andSrimad-Bhagavatam in the association of devotees$ \ither through yoga orbhakti . only a fully 'urified soul can attain :aikuntha. where the ord enMoys

"imself in the midst of unlimited num&ers of "is 'ure devotees who desirenothing &ut "is 'leasure$ Such a soul never returns to the material world$Im'ersonalists and materialists can never enter$

). 2egarding devotional service to the 7ord. it is systematized as a

yoga in its own right. namely bhakti-yoga. This is the ultimate path o! spiritual advancement: Sastra confirms that no means of deliverance is

su'erior to the direct 'ath of bhakti-yoga$ Ether 'athsW )nana and siddha-yoga


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Ware ste''ingstones to bhakti $ The conclusion of all sastra. as reached &y


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5*

ord Brahma himself after careful study .is that the ord is in everyoneUs heart. and one should Vhear a&out. glorifyand remem&er the Su'reme ord. the %ersonality of Godhead. always andeverywhere$ And. ord Brahma ascertained. to &ecome Va 'ure. unalloyeddevotee of the Su'reme %ersonality of Godhead Sri Krsna is the to'most'erfection of all religious 'rinci'les$ Those who drink through their ears thenectarean messages of the Su'reme %ersonality of Godhead find the'olluted aim of their life diminished$ They live a life of 'eace. ha''iness.and knowledge$ By constantly hearing a&out Krsna. they go to Goloka:rinda&an$

).=.Parisistam (appendi8-

)%#%"%Vinodakam% or items o! special interest !or thosestudents enrolled !ull>time in this Bhagavatam course%

Hiva 1osvamis Sat-sandarbhas

Srila Hiva 1osvami. in his Bhakti-sandarbha% anu++heda ==. cites ) verses!rom Chapter #. Canto 9. that con!irm the ) methods o! yoga Srila Sukadeva 1osvamispeaks o! in the opening chapters o! Canto )% oreover these verses !rom Canto 9make clear that only one o! the two methods is unreservedly supported by theSrimad-Bhagavatam5i%e% bhakti-yoga. Sukadeva personally recommends bhakti to

aharaFa Pariksit% Consult Srila Prabhupadas purports to verses ") through "=%( The &orn and un&orn demigods 'rayed !

3E ord. 'ersons who. &ecause of their serious attitude. attain the stage of enlighteneddevotional service. achieve the com'lete meaning ofrenunciation and knowledge and attain the :aikunthaloka in the s'iritual sky &ydrinking the nectar of Hour to'ics$

2 3Ethers. who are 'acified &y means of transcendental self4 realiation and have conuered over the modes

of nature &y dint of strong 'ower and knowledge. also enter into Hou. &ut for them there is much 'ain.

whereas the devotee sim'ly discharges devotional service and thus feels no 'ain$3

1

Srila Sridhara Svami comments!

3The word akuntha-dhisnyamU means :aikunthaloka$3

3#isadasayah3 means 3a&andoning all du'licity and acce'ting devotional service asthe only goal of life$3 In the second of these verses the inferiority of &oth means an end of they whoare attached to the 'ath of 'hiloso'hical s'eculation is descri&ed$ The word 3apare3 here means 3they who desire li&eration3$ or them there is much la&our and trou&le $


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"owever. for they who acce't the service of the ord as the only goal of their lives there is no greatla&our and trou&le$ They always e9'erience great &liss as a result of their devotional service and theyalso attain li'&eration as a &y4'roduct of that service$ This verse was s'oken &y the &orn and un&orndemigods to the Su'reme Creator$

Bhakti-sandarbha anu++heda ) and 9 elaborate on ekaya-bhakti (single>pointed devotional service- by !irst citing verse ? o! Chapter ).Canto )% Consult Srila Prabhupadas purports to verses ? and *%

Anu++heda )

( urthermore. Srimad-Bhagavatam ()%)%?- e9'lains!3Thus being !i8ed. one must render service unto the Supersoul situated in oneWs own heart by is

omnipotency% Because e is the Almighty Personality o! 1odhead. eternal and unlimited. e is the ultimate

goal o! li!e. and by worshipping im one can end the cause o! the conditioned state o! e8istence%I

2 Sridhara Svami comments! 3Chat. then. should &e doneY 2ord "ari should &e served$ "ere with'word KevamK means K&eing renouncedK$ In that way one should serve the 2ord The reasons

why "e should &e worshi''ed follow!

($ "e is situated in ones heart &y "is omni'otency $2$ "e is the Su'ersoul .1$ "e is very dear .5$ #evotional service to "im. the dear one. is full of ha''iness.,$ "e is the ultimate reality .+$ "e is not falseWwhile that which is a&sent of atma is unreal?$ "e is the ord. whose transcendental ualities are worshi'a&le . and=$ "e is eternal $ Because "e is like this. one should worshi' "im $

3?iyatarthah means the ultimate goal of life$ Because &y seeing him one &ecomes full of &liss. "e is called nirvrtah $ As a result of 'erforming devotional service. "is &lissful form is

revealed$ urthermore. when there is devotional service. then the ignorance that is the causeof the conditioned state of e9istence is destroyed $3

rom the word 3ca3 here means that attainment should &e understood$

Srila Sukadeva Gosvami s'eaks this verse$

Anu++heda 9

Nimesa! Chis anuccheda no3 takes up the 4uestion2 :Lhat i E take shelter o the 6ord in the heartby means o mied devotional serviceM


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52

Paramatma-sandarbha anu++hedas = and # elaborate upon Bhag. )%)%,%Consult Srila Prabhupadas purport to verse ,%$

The third purusa-avatara is descri&ed in these words of Srimad Bhagavatam ()%)%,-:

I'thers conceive o! the Personality o! 1odhead residing within the body in the regiono! the heart and measuring only eight inches. with !our hands carrying a lotus. a wheel o! achariot. a conchshell. and a club respectively%I

2

"ere the word 3 pradesa3 means 3the distance &etween the forefinger and thum&$ In the#edanta-sutra it is said!

hrdy apeksaya tu manusyadhikaratvat

3The Su'reme %ersonality of Godhead indeed a''ears in the hearts of human &eings$3

Bhagavat-sandarbha anu++heda == sees Bhag. )%)%,% as a lesson in the7ords all>pervasiveness% See ,p%

2 In this verse Bhismadeva says! VThe %ersonality of Godhead. Sri Krsna. is now 'resent &efore me$ "e is 'resent in the hearts of all conditioned souls in the form of "is e9'ansion as theall4'ervading Su'ersoul $ The form of the ord as the all4'ervading Su'ersoul is also descri&ed in Srimad Bhagavatam ()%)%,-:

/'thers conceive o! the Personality o! 1odhead residing within the body in the regiono! the heart and measuring only eight inches. with !our hands carrying a lotus. wheel o! achariot. a conch shell and a club respectively%3

Bhisma continues! VAlthough these forms of the Su'ersoul a''ear to &e different from theform of the original %ersonality of Godhead. in truth They are not at all different from "im $ow I can meditate with full concentration on that one ord. Sri Krsna $ I am nowaware of the all4'ervading &lissful form of the Su'reme ord as the Su'ersoul$

1 Bhismadeva continues! VI have now transcended the misconce'tions of duality in regard to"is 'resence everywhere$ ormerly I thought the forms of the Su'ersoul were different from eachother and from other forms of the Su'reme ord. for I thought it im'ossi&le for the ord to &e all'ervading$ ow I am free of that illusion $ The Su'reme ord is certainly'resent everywhere in "is form as the Su'ersoul$

5 The ordUs all4'ervasiveness is descri&ed in the following words! VSri Krsna is 'resent in everyoneUs

heart. even in the hearts of the s'eculative 'hiloso'hers $ "e remains within thesight of all living entities. even though they are situated in many different 'laces$

Bhismadeva continues! Vow I can meditate with full concentration u'onthat one ord. Sri Krsna. now 'resent &efore me < tam imam>. whom I have descri&ed in the 'revious'rayers$ The Su'reme ord is 'resent in the hearts of all conditioned souls $

Although the ord is generally all4'ervading in his four4armed Su'ersoul form. I now see "imeverywhere in "is two4 armed form of Sri Krsna. which is su'remely 'owerful and is now 'resent&efore me$ o other form is eual to the form of Sri Krsna$

, In this verse the word ^bhedaU refers to the Su'reme ordUs 'resence in many 'laces$ It does not refer to


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the ordUs 'erfection or im'erfection$ In Srimad Bhagavatam ($@$1*451. Bhismadeva glorified the


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transcendental form of the ord$ These 'rayers clearly do not glorify the im'ersonal Brahman as'ectof the Su'reme$ In this way we have now descri&ed how the Su'reme %ersonality of Godhead ismanifested within a limited area of s'ace. and yet is also all4'ervading. 'resent within the hearts ofall moving and non4moving creatures$

Bhakti-sandarbha anu++heda )* establishes !rom Bhag. )%)%"= that our devotion ismeant to be o!!ered to the Seer. not the seen% Consult Srila Prabhupadas purportto verse "=% Bhag. )%)%,% is e8plained by the same anu++heda.

( In the ne9t cha'ter (Srimad Bhagavatam )%)%"=> Srila Sukadeva says!

Inless the gross materialist develops a sense o! loving service unto the Supreme7ord. the seer o! both the transcendental and material worlds. he should remember or meditateupon the universal !orm o! the 7ord at the end o! his prescribed duties%I

Nimesa! ?ote 3ell that the goal is &haktiWmeditation upon the seen Hthe universeI is only a means to that goal&

2 After the word 3 para3 the word 3avara3 means 3the 'laces of the living entities headed &y Brahma$3ho is thereY The Su'reme ord who sees everything. &ut who. &ecause "eis 'erfectly s'iritual. remains invisi&le to the conditioned souls$ #evotional service isdescri&ed in these words !

3Ethers conceive of the %ersonality of Godhead residing within the &ody in the region of theheart and measuring only eight inches. with four hands carrying a lotus. a wheel of a chariot. aconchshell and a clu& res'ectively$3

The way of s'iritual advancement is descri&ed$ The word 3kriyavasane3 means 3at the end ofones 'rescri&ed duties3$ Ene should do this until he develo's a sense of loving devotional service tothe ord $

Bhakti-sandarbha anu++heda ) establishes. !rom Bhag. )%)%9=. thatdevotional service is the conclusion o! all 6edic scriptures% See 9=p%

( That devotional service is the conclusion of all the :edas is e9'lained in these words (Srimad Bhagavatam )%)%9=-:

) IThe great personality Brahma. with great attention and concentration o! the mind.studied the 6edas three times. and a!ter scrutinizingly e8amining them. he ascertained that

attraction !or the Supreme Personality o! 1odhead Sri Jrsna is the highest per!ection o! religion%I

Nimesa! Lhy did Brahma study the sastra thriceM 0e began his study rom the point o vie3 o karma. then Mnana. and at last &hakti$

1 "ere the word 3bhagavan3 means 3the demigod Brahma3. and 3kutasthah3 means 3with great attentionand concentration of the mind3$ That is the meaning$ 3trih3 means 3three times3. 3karstnyena3 means3thoroughly 3. 3brahma3 means 3the :edas3. and 3anviksya3 means 3e9amining3$ In this way he ascertained that attraction for the Su'reme %ersonality of Godhead Sri Krsna .an attraction that is also called devotional service.

Documents

study guide to shri mad bhagavatam canto two.doc