Dedicated to His Divine Grace A.C.

Bhaktivedanta Swami Prabhupada

Founder Acarya of International Society for Krsna Consciousness
Study notes of Canto 3 of Srimad Bhagavatam. Based of commentary by Srila Prabhupada, translation of Sarartha Darsini of
Srila Vishwanath Chakravarti Thakur by HH Bhanu Swami and material developed by devotees of The Mayapur Institute of
Higher Education Images courtesy www.krishna.com
Special Thanks to H.G. Gauranga Prabhu (RNS) and numerous devotees of Sri Sri Radha
Gopinath Mandir, Chowpatty, Mumbai

Canto 3: The Status Quo

Out of 10 topics of Srimad Bhagvatam, the 3 rdcanto describes sarga, the creation of the
totality of matter with elements manifesting from prakrti by the glance of Visnu.

Chapter 1-4 Catur Sloki; Vidura, Uddhava & Maitreya 143 verses
Chapter 5-12 339 verses
Chapter 13-19 Varaha Avatara 285 verses
Chapter 20-24 Kardama Muni & Devahuti 252 verses
Chapter 25-29 Kapila Siksa 1 235 verses
Chapter 30-33 Kapila Siksa 2 162 verses

Total 33 chapters with 1416 verses

Contents
Dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada..................................1
Canto 3: The Status Quo.........................................................................................................1
Total 33 chapters with 1416 verses............................................................................................1
Contents......................................................................................................................................2
Chapter 1: Questions by Vidura...............................................................................................11
Important Teachings.................................................................................................................11
Chapter 2: Remembrance of Lord............................................................................................14
Important Verses.......................................................................................................................14
Important Teachings.................................................................................................................14
Chapter 3: Lord’s pastimes outside Vrindavana.......................................................................18
Chapter 4: Vidura approaches Maitreya...................................................................................20
Important Teachings.................................................................................................................20
Unit 8........................................................................................................................................23
Chapter 5-12.............................................................................................................................23
Chapter 5: Vidura’s Talks with Maitreya.................................................................................25
Important Verses.......................................................................................................................25
Prayers of demigods.................................................................................................................27
Chapter 6: Creation of the Universal Form..............................................................................28
Important Teachings.................................................................................................................28
Text 30-34 Creation of social divisions....................................................................................29
Chapter 7: Further Inquiries by Vidura....................................................................................30
Important Verses.......................................................................................................................31
Vidura’s question......................................................................................................................31
Maitreya replies........................................................................................................................31
Chapter 8: Manifestation of Brahma from Garbhodakasayi Visnu..........................................34
Text 1-9: How Maitreya received the knowledge through parampara? :.................................35
Chapter 9: Brahma’s Prayers for Creative Energy...................................................................36
3.9 ADHYÄYA-KATHÄ-SÄRA.....................................................................................37
Discussion Topics.....................................................................................................................37
Analogies..................................................................................................................................37
Important Teachings.................................................................................................................38
Important Verses.......................................................................................................................38
Lord is the only knowable object (Text 1-3)............................................................................38
Those who neglect the Lord’s personal form (text 4-7)...........................................................39
Perplexities of the conditioned soul (Text 8-10)......................................................................39
Devotees see the Lord through the ears (Text 11-12)..............................................................40
Acts of religion never go in vain (text 13-15)..........................................................................40
The Tree of the Cosmic Manifestation (Text 16).....................................................................41
Brahma starts praying for creative energy (Text 21-22)..........................................................42
Brahma prays for protection of Lord (Text 23-28)..................................................................42
Lord instructs the devotee from within (Text 29)....................................................................43
The Dearmost Object is the Lord (Text 41-42)........................................................................44
Pürva-svädhyäya......................................................................................................................44
Chapter 10: Divisions of the Creation......................................................................................45
3.10 ADHYÄYA-KATHÄ-SÄRA...................................................................................45
Discussion Topics....................................................................................................................45
Analogies..................................................................................................................................45
Penances of Brahma (Text 4-6)................................................................................................45
Fourteen Planetary Divisions Created (Text 7-9).....................................................................45
Unchangeable and Limitless Eternal Time (Text 10-13).........................................................46
Text 10: Vidura requests Maitreya to describe about eternal time...........................................46
Nine kinds of creation including human beings (Text 14-27)..................................................46
Creation of Demigods (text 28-29)..........................................................................................46
Pürva-svädhyäya......................................................................................................................47
Chapter 11: Calculation of Time, From the Atom....................................................................48
Adhyaya Katha Sara.................................................................................................................48
Discussion Topics.....................................................................................................................48
The Ultimate Particle is Atom (Text 1-4).................................................................................49
Text 1-3: The ultimate particle is atom. Material body is but a combination of such atoms...49
Division of Gross Time and Duration of Life of the Human Beings (Text 4-12)............49
The Sun Enlivens All Living Beings (Text 13-15)...................................................................49
Duration of 4 millenniums (Text 16-22)..................................................................................49
Duration of Life of the Manus (Text 23-27)............................................................................50
Brahma’s night (Text 28-39)....................................................................................................50
Radius of the Material World (Tex40-42)................................................................................50
Purva Svadhyaya......................................................................................................................51
Chapter Twelve Creation of the Kumaras and Others..............................................................51
Adhyaya Katha Sara.................................................................................................................51
Discussion Topics.....................................................................................................................52
Analogies..................................................................................................................................52
Creation of the Nescient Engagements (Text 2-3)...................................................................52
Creation of 4 kumaras (Text 4-6).............................................................................................53
Creation of Rudra and his sons and grandsons (text 7-15)......................................................53
Brahma sends Rudra for penance (Text 16-20)........................................................................53
Brahma begets 10 sons (Text 21-24)........................................................................................54
Religion and irreligion created (Text 25-27)............................................................................54
Brahma attracted to his daughter and gives up his body (Text 28-33).....................................54
Manifestation of 4 Vedas (Text 34-40).....................................................................................54
Brahma establishes the Varnasrama system (Text 41-47)........................................................55
Brahma as the complete form of the Absolute Truth (Text 48)................................................55
Creation of Svayambhavu Manu (Text 49-57).........................................................................55
Pürva-svädhyäya......................................................................................................................55
Unit 9 Varaha Avatara..............................................................................................................57
Chapter 13-19...........................................................................................................................57
Chapter Thirteen: The Appearance of Lord Varaha.................................................................57
Adhyaya Katha Sara.................................................................................................................58
Discussion Topics.....................................................................................................................58
Analogies:................................................................................................................................58
Important Teachings.................................................................................................................59
Anyone who desires to know the limit of Lord’s activities is certainly non-sensical..............59
Hearing from mouth of pure devotees.....................................................................................59
Text 3-Vidura wanted to hear more about Manu because Manu was a great devotee.............59
Brahma pleased with Manu......................................................................................................59
Devotional Service as One’s Own self-interest........................................................................59
Small boar comes out of Brahma’s nostril...............................................................................60
The tumultuous voice of Lord Boar.........................................................................................60
Lord Boar lifts the earth...........................................................................................................60
Prayers of the sages to Lord Boar............................................................................................60
The Lord is bound by sacrifice only........................................................................................61
The earth as the wife of the Lord.............................................................................................61
There is no limit to Lord’s wonderful activities (Text 43-45)..................................................61
Lord Returns to His abode (Text 46-47)..................................................................................61
Text 46-47: Lord placed the earth on water and went to His abode.........................................61
Hearing the auspicious narration of Lord Boar........................................................................61
Pürva-svädhyäya (Preliminary Self Study)..............................................................................62
Chapter Fourteen: Pregnancy of Diti in the Evening...............................................................63
Adhyaya Katha Sara.................................................................................................................63
Discussion Topics.....................................................................................................................64
Important Verses.......................................................................................................................64
Analogies..................................................................................................................................64
Two Different Boar Incarnations (Text 2-4).............................................................................64
Diti Afflicted with Sex Desire (Text 8-12)...............................................................................65
Kasyapa marries Thirteen Daughters of Daksa (Text 13-16)...................................................65
Taking Shelter of a Wife (text 17-21).......................................................................................65
Lord Siva, the King of the Ghosts (text 22-29)........................................................................66
Kasyapa Obliged to Perform a Forbidden Act (text 30-31).....................................................66
Siva as the Worshippable Lord of All Women (Text 34-36)....................................................66
Sons Born of Diti’s Condemned Womb (text 37-43)...............................................................66
Prahlada as the Would-be Grandson of Diti (Text 44-50)........................................................67
Satisfaction of Diti...................................................................................................................67
Pürva-svädhyäya......................................................................................................................67
Chapter 15: Description of the Kingdom of God.....................................................................68
Adhyaya Katha Sara.................................................................................................................68
Discussion Topics.....................................................................................................................69
Analogies..................................................................................................................................69
Important Teachings.................................................................................................................70
Important Verses.......................................................................................................................70
The Force of the Pregnancy of Diti (Text 1-5).........................................................................70
Living Entities Conducted by the Vedic Directions (Text 8-10)..............................................70
The Lord and His devotees Reside in Vaikuntha (Text 11-14)................................................71
The Inhabitants of Vaikuntha (Text 15-22)..............................................................................71
Importance of the Human Form of Life (Text 23-25)..............................................................72
The Four Kumaras Reach Vaikuntha (text 26).........................................................................74
The Doormen Block the Kumaras’ Way (Text 27-31).............................................................75
There is complete harmony in Vaikuntha (Text 32-33)............................................................75
A Brahmana’s curse cannot be counteracted (Text 34-36).......................................................76
The Lord is the reservoir of all pleasure (Text 37-42).............................................................76
Prayers of the Kumaras (Text 46-50).......................................................................................77
Pürva-svädhyäya......................................................................................................................79
Chapter 16: The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the sages....79
Adhyaya Katha Sara.................................................................................................................80
Discussion Topics.....................................................................................................................81
Analogies..................................................................................................................................81
Important Teachings.................................................................................................................81
Important Verses.......................................................................................................................81
The Lord Always Favours the Brahmanas (Text 1 – 7)...........................................................81
The Brahmanas Are Ever Satisfied With the Lord’s Prasada (Text 8).....................................82
Brahmanas respected as representatives of Lord (Text 9-11)..................................................83
Lord is anxious to get back His devotees (text 12)..................................................................83
The Lord’s Lovely and Illuminating Speech (13-15)...............................................................83
Prayers of the Sages (Text 16-19)............................................................................................83
Laxmi Waits Upon the Lord (Text 20-21)................................................................................84
Krsna’s Pastimes Exhibited by Submission (Text 22-25)........................................................85
Devotee falls from Vaikuntha due to Lord’s desire (Text 26)..................................................86
The Sages Leave the Transcendental Abode (text 27-28)........................................................86
The Gatekeepers Fall from Vaikuntha (Text 29-37).................................................................86
Pürva-svädhyäya......................................................................................................................87
Chapter 17: Victory of Hiranyaksa Over all the directions of the universe.............................87
Discussion Topics....................................................................................................................88
The Birth of the two demons (Text 1-2)...................................................................................88
Omens of evil times (Text 3-15)..............................................................................................88
The benediction of Hiranyakasipu (Text 16-19)......................................................................88
Hiranyaksa shows his splendour (Text 20-25).........................................................................89
Varuna waxes angry (Text 26-31)............................................................................................89
Pürva-svädhyäya......................................................................................................................89
Chapter 18: The battle between Lord Boar and the demon Hiranyaksa..................................90
Discussion Topics.....................................................................................................................90
Analogies..................................................................................................................................91
The Lord in His Boar Incarnation (Text 1-2)...........................................................................91
The Abusive Words of the Demon (Text 3-8)..........................................................................91
The Lord Expresses His terrible anger (Text 9-12)..................................................................92
Hiranyaksa and the Lord strike each other (Text 13-19)..........................................................92
Brahma addresses Narayana (Text 20-28)...............................................................................92
Chapter 19: The killing of the Demon Hiranyaksa..................................................................93
Adhyaya Katha Sara.................................................................................................................93
Analogies..................................................................................................................................94
The Lord Accepts Brahma’s Prayer (Text 1-4)........................................................................94
The Lord Invokes His Sudarsana Discus (Text 5-6)................................................................94
The Great Demon’s Valor Frustrated (Text 7-14)....................................................................94
The Demon Employs Many Conjuring Tricks (Text 15-22)....................................................95
Diti Recalls the Words of Her Husband (Text 23)...................................................................95
The Demon is killed (Text 24-26)............................................................................................95
Brahma Arrives on the Spot (Text 27-30)................................................................................95
Lord Hari Returns to His Own Abode (Text 31-32).................................................................96
Hearing the Works and Deeds of Devotees (Text 33-36).........................................................96
Benefits of hearing pastime of killing Hiranyaksa (Text 37-38)..............................................97
Unit 10 Kardama Muni & Devahuti.........................................................................................97
Chapter 20-24...........................................................................................................................97
Chapter 20: Conversation between Maitreya and Vidura........................................................98
Adhyaya Katha Sara.................................................................................................................99
Discussion Topics...................................................................................................................100
Analogies................................................................................................................................100
Important Teachings...............................................................................................................101
Vidura born from the body of Vedavyasa (Text 1-4).............................................................101
Hearing the magnanimous activities of the Lord (Text 5-6)..................................................101
Questions by Vidura (Text 7-11)............................................................................................102
Production of the total material elements (Text 12-15)..........................................................102
Brahma born from the Lotus flower (Text 16-17)..................................................................102
Brahma throws off the body of ignorance (Text 18-22).........................................................102
Demons born from the buttocks of Brahma (Text 23-28)......................................................102
The demon take twilight for a damsel (Text 29-38)...............................................................103
Brahma gives up his form of moonlight (Text 38-39)...........................................................103
Brahma created ghosts and hobgoblins (Text 40-41).............................................................104
Brahma created sadhyas and pitas (Text 42-43).....................................................................104
Creation of the siddhas, vidydharas, kimpurusas, kinnars, serpents and manus (Text 44-
 51)..................................................................................................................................104
Brahma evolves great sages as his sons (Text 52-53)............................................................105
Pürva-svädhyäya....................................................................................................................105
Chapter 21: Conversation between Manu and Kardama........................................................106
Important teachings................................................................................................................106
Important verses.....................................................................................................................106
Analogies................................................................................................................................107
3.21 ADHYÄYA-KATHÄ-SÄRA.........................................................................................107
Discussion Topics...................................................................................................................107
Vidura asks about descendants of Svayambhavu Manu (Text 1-5).......................................108
Penance Practiced by Kardama Muni (Text 6-8)...................................................................108
Description of the Form of the Lord (Text 9-11)...................................................................109
Prayers by Kardama Muni (Text 12-16)................................................................................109
The Umbrella of the Lord’s Lotus feet (Text 17-18)..............................................................111
The Lord creates just like a spider (Text 19-21).....................................................................111
Visnu’s words are as sweet as nectar (Text 22)......................................................................112
Svayambhuva Manu’s daughter promised to Devahuti (Text 23-33).....................................112
Sama Veda Vibrated by the wings of Garuda (Text 34).........................................................113
The Holy Lake Bindu sarovara described (Text 35-44).........................................................113
Kardama delights the king with sweet accents (Text 45-56)..................................................114
Pürva-svädhyäya....................................................................................................................115
Chapter 22: The marriage of Kardama Muni and Devahuti...................................................116
Important teachings................................................................................................................116
Important Verses.....................................................................................................................117
Analogies................................................................................................................................117
3.22 ADHYÄYA-KATHÄ-SÄRA.........................................................................................117
Discussion Topics...................................................................................................................118
The emperor addresses Kardama (Text 1)..............................................................................118
The brahmanas and ksatriyas protect each other (Text 2-4)...................................................118
Result of seeing and obtaining grace of a great saint (Text 5-7)............................................119
Devahuti desires a suitable husband (Text 8-9)......................................................................119
Kardama is offered Devahuti’s hand (Text 10-14).................................................................120
The captivating beauty of Devahuti (Text 15-20)..................................................................120
Kardama’s face captures Devahuti’s mind (Text 21-22)........................................................121
Satarupa gives a dowry to the bride (Text 23-25)..................................................................121
The citizens of Brahmavarta greet the emperor (Text 26-30)................................................121
Svayambhuva Manu as a saintly king (Text 31-39)...............................................................122
Pürva-svädhyäya....................................................................................................................122
Chapter 23: Devahuti’s Lamentation.....................................................................................123
Important teachings................................................................................................................123
Important verses.....................................................................................................................124
3.23 ADHYÄYA-KATHÄ-SÄRA.........................................................................................124
Discussion Topics..................................................................................................................125
Devahuti Serves Kardama with intimacy and respect (Text 1-5)...........................................125
Kardama blesses Devahuti (Text 6-8)....................................................................................126
Devahuti desires a child by bodily union (Text 9-11)............................................................126
Kardama creates an aerial mansion (Text 12-21)...................................................................127
Devahuti’s heart displeased (Text 22-25)...............................................................................127
One thousand maidservants serve Devahuti (Text 26-33).....................................................128
Devahuti appears before Kardama (Text 34-38)....................................................................128
Kardama enjoys for many many years (Text 39-42)..............................................................128
Kardama returns to his hermitage (Text 43-46).....................................................................129
Devahuti gives birth to 9 daughters (Text 47-48)..................................................................129
Devahuti laments (Text 49-53)...............................................................................................129
The value of association with a saintly person (Text 54-57)..................................................130
Pürva-svädhyäya....................................................................................................................131
Chapter 24: The Renunciation of Kardama Muni..................................................................131
Important Teachings...............................................................................................................132
Important Verses.....................................................................................................................133
Analogies................................................................................................................................133
3.24 ADHYÄYA-KATHÄ-SÄRA.........................................................................................133
Verses 41-47:.........................................................................................................................134
Discussion Topics...................................................................................................................134
Devahuti worships the master of the universe (Text 1-5)......................................................134
The Supreme Lord appears in Devahuti (Text 6-8)................................................................134
Lord Brahma praises Kardama (Text 9-15)............................................................................135
Description of Kapila Muni’s activities and bodily features (Text 16-19).............................136
Kardama gives his daughters in marriage (Text 20-25).........................................................136
Kardama’s prayers to Kapila (Text 26-30).............................................................................137
The Lord has innumerable forms(Text 31-33).......................................................................138
Kardama desires to renounce family life (Text 34)................................................................138
Kapila appears to explain sankhya philosophy (Text 35-40).................................................138
Kardama leaves for the forest (Text 41).................................................................................140
Kardama becomes situated in devotional service (Text 42-47).............................................140
Pürva-svädhyäya....................................................................................................................141
Unit 11 Kapila Siksha 1........................................................................................................142
Chapter 26-29.........................................................................................................................142
Chapter 25: The Glories of Devotional Service.....................................................................142
Important Teachings...............................................................................................................142
Important Verses.....................................................................................................................143
Analogies................................................................................................................................143
3. 25 ADHYÄYA-KATHÄ-SÄRA................................................................................144
Discussion Topics...................................................................................................................144
Lord Takes Birth as Kapila Muni...........................................................................................144
Devahuti’s Questions Her Son – Lord is the only mean to get out of ignorance...........145
Lord’s reply to explain the path of the transcendentalists......................................................147
Conditional Life and Liberation.............................................................................................148
Devotional Service is the only auspicious path......................................................................149
Path of liberation begins with association of a sadhu............................................................149
Symptoms of a sadhu.............................................................................................................150
Value of attachment to devotees.............................................................................................151
Result of devotional service...................................................................................................152
Devahuti’s further questions about devotional service..........................................................153
Lord’s Reply-the senses represents the demigods..................................................................153
Devotional service dissolves the subtle body.........................................................................154
Devotee always like to see the forms of the Lord..................................................................154
Devotees enjoy all offered benedictions................................................................................155
Time factor can’t affect devotees...........................................................................................156
Unflinching devotional service described..............................................................................156
The wind blows out of fear of the Lord.................................................................................157
Pürva-svädhyäya....................................................................................................................158
Chapter 26: Fundamental Principles of Material Nature.......................................................159
Important Teachings...............................................................................................................159
Important Verses.....................................................................................................................159
Analogies................................................................................................................................159
3.26 ADHYÄYA-KATHÄ-SÄRA.........................................................................................160
Lord continues – knowledge is the ultimate perfection.........................................................161
Lord is transcendental to 3 modes, but accepts the subtle material energy...........................161
Material consciousness causes conditional life......................................................................163
Devahuti’s question regarding relationship between Lord and material nature.............164
Lord’s Reply-the aggregate elements are known as pradhana...............................................164
25 elements of material creation listed...........................................................................165
Lord as the time factor...........................................................................................................165
The Lord impregnates material nature...................................................................................166
Characteristics of pure consciousness....................................................................................166
The mind is known as Lord Aniruddha..................................................................................168
The characteristics of intelligence..........................................................................................168
Manifestation of sound element.............................................................................................169
Characteristics of the ethereal,form,water,earth element.......................................................170
Appearance of the cosmic being............................................................................................170
Division of the universe.........................................................................................................171
Activities required to awaken the virat-purusa-demigods try................................................171
The Cosmic Being arises from the causal waters...................................................................172
Pürva-svädhyäya....................................................................................................................172
Chapter 27: Understanding Material Nature..........................................................................173
Analogies................................................................................................................................173
3. 27 ADHYÄYA-KATHÄ-SÄRA................................................................................173
Discussion Topics...................................................................................................................174
Important Teachings...............................................................................................................174
Important Verses.....................................................................................................................175
Transmigration of the Conditioned Soul................................................................................175
The Controlling Process of the Yoga System.........................................................................176
The Qualities of a Devotee.....................................................................................................177
A liberated soul realizes the Lord...........................................................................................179
A Devotee is freed from false ego..........................................................................................179
Devahuti’s questions-How separation of matter and spirit is possible?.................................181
How to nullify desire and envy?............................................................................................181
Devotional Service Performed in Knowledge........................................................................182
Material Nature Cannot Harm an Enlightened Soul..............................................................183
The Devotee Goes to the Transcendental Abode...................................................................184
Pürva-svädhyäya....................................................................................................................184
Chapter 28: Kapila’s Instructions on the Execution of Devotional Service...........................185
3. 28 ADHYÄYA-KATHÄ-SÄRA................................................................................185
Discussion Topics...................................................................................................................185
Analogies................................................................................................................................186
Important Teachings...............................................................................................................186
Important Verses.....................................................................................................................186
Kapila Explains the System of Yoga......................................................................................186
One Should Eat Very Frugally...............................................................................................187
One must control the unbridled mind.....................................................................................187
The Yogis are freed from mental disturbances.......................................................................188
Description of the Form of the Lord......................................................................................189
The Lord is eternally very beautiful.......................................................................................189
The Pastimes of the Lord are always attractive.....................................................................190
How to meditate on Lord’s form............................................................................................190
The Lord’s feet act like thunderbolts.....................................................................................191
The Liberated Soul Forgets His Bodily Demands.................................................................195
The Supreme Lord is the seer.................................................................................................195
The spirit soul manifests in different bodies..........................................................................196
Pürva-svädhyäya....................................................................................................................197
Chapter 29: Explanation of Devotional Service by Lord Kapila...........................................197
Analogies................................................................................................................................197
3.29 ADHYÄYA-KATHÄ-SÄRA.........................................................................................198
Discussion Topics...................................................................................................................198
Important Teachings...............................................................................................................198
Important Verses.....................................................................................................................199
Devahuti’s Questions (Text 1-5)............................................................................................199
Lord Kapila Speaks................................................................................................................200
Devotion in 3 modes..............................................................................................................200
Unadulterated Devotional Service.........................................................................................201
Devotee must execute prescribed duties................................................................................202
Temple Worship is the duty of a devotee Text 16: The devotee should regularly see My
statues in the temple, touch My lotus feet and offer worshipable paraphernalia and
prayer. He should see in the spirit of renunciation, from the mode of goodness, and see
every living entity as spiritual........................................................................................203
A Devotee Avoids the company of nondevotees....................................................................204
The Supreme Soul is present everywhere..............................................................................205
A separatist never attains peace of mind................................................................................205
Different grades of living entities...........................................................................................206
Different grades of human beings..........................................................................................206
A devotee offers respect to all living beings..........................................................................207
Lord Visnu is the time factor..................................................................................................208
Pürva-svädhyäya....................................................................................................................209
Unit 12 Kapila Siksha 2.........................................................................................................209
Chapter 30-33.........................................................................................................................209
Chapter Thirty: Description by Lord Kapila of Adverse Fruitive Activities..........................209
Analogies................................................................................................................................210
3.30 ADHYÄYA-KATHÄ-SÄRA.........................................................................................210
Discussion Topics...................................................................................................................211
The Powerful Strength of the Time Factor (Text 1-3)............................................................211
Conditioned Souls Delight in Hellish Enjoyment (Text 4-7).................................................212
The Attached Householder Remains in family life (Text 8-13).............................................212
The Foolish Family Man Prepares for death (Text 14-16).....................................................213
The Materialist dies most pathetically (Text 17-19)..............................................................214
The criminal is brought before Yamaraja (Text 20-28)..........................................................214
Hellish Punishments on This Planet (Text 29-34)..................................................................215
Pürva-svädhyäya....................................................................................................................215
Chapter 31: Lord Kapila’s Instructions on the Movements of the Living Entities............216
3.31 ADHYÄYA-KATHÄ-SÄRA.................................................................................217
Discussion Topics...................................................................................................................217
Important Verses.....................................................................................................................218
Analogies................................................................................................................................218
Important Teachings...............................................................................................................218
Development of the material body (1-5)................................................................................218
Text 2-4: first night-the sperm and ovum mix........................................................................219
End of 5 months-hunger and thirst.........................................................................................219
Agony of the child in the womb (6-10)..................................................................................219
Prayers of the child in the womb (11-15)...............................................................................220
One must Surrender to Parmatma (16)...................................................................................221
The Human Form of Life is Highest (19)..............................................................................221
Better to remain in a miserable condition than to fall victim to maya (20-21)..............221
The Pangs of Birth (22-27)....................................................................................................222
The Distresses of Boyhood (28-31).......................................................................................223
The Conditioned Soul again goes to Hell (32-33).................................................................223
Dangers of Association with women (34-39).........................................................................223
The Women is representative of maya (40-42)......................................................................224
The Materialist involves himself in fruitive activities (43-44)..............................................225
One should not view death with horror (45-48).....................................................................225
Pürva-svädhyäya....................................................................................................................226
Chapter 32: Entanglement in fruitive activities.....................................................................226
3.32 ADHYÄYA-KATHÄ-SÄRA.........................................................................................227
Discussion Topics...................................................................................................................227
Analogies................................................................................................................................227
Materialists can be elevated to the moon (1-4)......................................................................228
The Path of Illumination (5-7)...............................................................................................228
Lord Brahma Closes the Material Universe (8-15)................................................................229
Materialists work with attachment to result (16-17)..............................................................230
Materialists are compared to hogs (18-21).............................................................................230
The Devotee’s Mind becomes equipoised (22-25).................................................................230
The greatest common understanding for all yogis (26-28)....................................................231
The Entire Universe has come from the Lord (29-30)...........................................................232
The Supreme Personality of Godhead in One (31-36)...........................................................232
Kapila’s Instruction is not meant for the envious (37-43)......................................................233
Pürva-svädhyäya....................................................................................................................234
Chapter 33: Activities of Kapila.............................................................................................235
Lord’s appearance from Devahuti is not astonishing (1-4)..............................................235
3.33 ADHYÄYA-KATHÄ-SÄRA.........................................................................................235
Discussion Topics...................................................................................................................235
Important Verses.....................................................................................................................236
Important Teachings...............................................................................................................236
Analogies................................................................................................................................236
Lord’s appearance from Devahuti is not astonishing (1-4)....................................................236
The Lord Assumes Many Incarnations (5).............................................................................237
Those Who Chant the Holy Names are Glorious (6-9)..........................................................237
Kapila Replies to His Mother (9-11)......................................................................................238
Devahuti begins to practice Bhakti-Yoga (12-14)..................................................................239
The Opulence fo Kardama Muni’s Household (15-19)..........................................................239
Devahuti Aggrieved at the Loss of Her son (20-21)..............................................................240
Devahuti Attains Transcendental Bliss (22-27)......................................................................240
Devahuti Appears Like fire Surrounded by smoke (28-32)...................................................241
The Ocean offers Kapila a place of Residence (33-36).........................................................241
Pürva-svädhyäya....................................................................................................................241
UNITS 11-12..........................................................................................................................242
CANTO 3 CHAPTER 25 TO CHAPTER 33.....................................................................242
OPEN BOOK ASSESSMENT............................................................................................242
Keep your responses to the following to within 400 words (2-3 paragraphs).......................242
Understanding......................................................................................................................242
Preaching application..........................................................................................................242
Çästra-cakñusä.....................................................................................................................242
Personal Application............................................................................................................242
UNIT 12 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)...................................242
Understanding......................................................................................................................242
Present an overview of Kapiladeva’s teachings in this section..............................................242
Personal Application............................................................................................................242
Preaching Application..........................................................................................................242
Select points from Lord Kapiladeva’s descriptions of...........................................................242

Chapter 1: Questions by Vidura

Vidura Questions Maitreya Ṛ ṣi (Text 1-5)
Dhṛtarā ṣṭra Sets Fire to the House of the Pā ṇ ḍ avas (Text 6)
Yudhiṣṭhira Unfairly Defeated in Gambling (Text 7-9)
Political Suggestions by Vidura (Text 10-13)
Vidura Insulted by Duryodhana (Text 14-16)
Vidura the Pilgrim (Text 17-20)
The Yadus Die Due to Violent Passion (Text 21-23)
Vidura Meets Uddhava (Text 24)
Vidura Questions Uddhava (Text 25-31)
How Akrū ra Fell on Kṛṣṇ a’s Footsteps (Text 32-37)
How Arjuna Satisfied Lord Śiva (Text 38-40)
Vidura Laments for Dhṛtarā ṣṭra (Text 41)
Why Kṛṣṇ a Refrained from Killing the Kurus (Text 42-44)
Kṛṣna Appears for the Sake of the Yadus (Text 45)

Important Teachings
 A devotee eagerly searching for Krsna is as good as seeing Him face to face.

Text 1: After renouncing his prosperous home and entering the forest, King Vidura, the great
devotee, asked this question of His Grace Maitreya Ṛṣi.

Text 2: Krsna used to enter Pandava’s house as if it were His own, not caring for
Duryodhana’s palace.
 Anything which satisfies the senses of the Supreme Lord, Ś rīKṛṣṇa, is also Ś rīKṛṣṇa.
E.g. Ś rīVṛndā vana-dhā ma is nondifferent from Ś rīKṛṣṇa (tad-dhā mavṛndā vanam)
because at Vṛndā vana the Lord enjoys the transcendental bliss of His internal potency.
Similarly, the house of the Pā ṇḍavas was also the source of transcendental bliss for
the Lord. It is mentioned here that the Lord identified the house with His own Self.
Thus the house of the Pā ṇḍavas was as good as Vṛndā vana, and Vidura should not
have given up that place of transcendental bliss.
 reason for his quitting the house was not exactly family misunderstanding; rather,
Vidura took the opportunity to meet Ṛṣi Maitreya and discuss transcendental
knowledge
  For a saintly person like Vidura, any disturbance due to worldly affairs is
insignificant. Such disturbances, however, are sometimes favorable for higher
realization, and therefore Vidura took advantage of a family misunderstanding in
order to meet Maitreya Ṛṣi.
Text 3:The King asked Ś ukadeva Gosvā mī: Where and when did the meeting and discussion
take place between Saint Vidura and His Grace Maitreya Muni?

Text 4: Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to
His Grace Ṛṣi Maitreya must have been very purposeful, on the highest level, and approved
by learned circles.

Text 5-9: King Dhṛtarāṣṭra became blind under the influence of impious desires to nourish
his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews,
the Pā ṇḍavas. He didn’t even checked his son from grabbing Draupadi’s hairs. After losing is
gambling match Yudhishthira went to forest. After he came back he asked for his share of
kingdom, but Duryodhana refused it.
 Spiritual blindness is more dangerous than physical lack of sight.
 Pandavas asked for only 5 villages, but that also was refused. So the war was induced
by Kauravas, not the Pandavas.

Text 10-13: Vidura was called by Dhrtrastra and he gave good advice. Vidura advised to
return Pandavas’ share. He advised him to make friendship with Pandavas, as LK appeared as
their kinsman and He was worshippable by all Brahmanas and demigods. Beside that Yadus
were the conquerors of the world. Because you are maintaining a person like Duryodhana,
who is envious of Krsna, you’re devoid of all good qualities. So please get rid of him soon.
 Vidura was considered authority in political advice, just as Canakya Pandit is
considered so in the modern times.
 Son delivers father by offering to Visnu at Gaya. But Duryodhana was unworthy
because he was envious of Visnu.

Text 14-16: Hearing this Duryodhana insulted Vidura. He called him son of mistress, spy
of the enemy against those who fed him and asks him to be thrown away. Vidura left, but was
not unhappy because he considered this as an act of external energy.
 Duryodhana’s degradation was due to bad association with Shakuni and Karna.
  Vidura was struck with wonder at such unexpected behavior from his nephew
Duryodhana, and before anything actually happened, he decided to leave the palace
for good.
 Conditioned soul under the influence of false ego thinks of himself as the doer (BG
3.27). Vidura understood this and hence was not perturbed due to Duryodhana’s
actions.
 Vidura considered this opportunity as boon as it allowed him to completely live alone
and perform devotional service

Srila Bhaktivinoda Thakura mentions that verse 19 mentions Analysis of Favorable

Conditions for Bhakti (bhakti anukulya vicarah)
Text 17-45: Vidura took shelter of many holy places of pilgrimage, which are lotus feet of
Lord. He desired higher order of pious life. He reached Prabhasksetra. Their Vidura came to
know annihilation of the Kauravas and the Yadus. Vidura moved towards west – towards
river Saraswati and visited 11 places on its banks. There he visited many temples of Lord
Visnu. Then at the banks of Yamuna, Vidura met Uddhava. He asked Uddhava about his
relatives.
 Vidura had high parentage, he was learned, beautiful and possessed wealth. All these
are attained due to pious activities. But they are not enough to attract Lord. So Vidura
considered himself as less pious and hence wanted to collect more piety.
 One shouldn’t be satisfied just by visiting holy places and doing their duties. They
should seek for holy people.
 Lord is present there in many forms as arca murtis. Although we’re not qualified to
see Lord, he provides this facility out of causeless mercy.
 The first and foremost duty of a pilgrim is to satisfy the Supreme Lord Hari. While
traveling as a pilgrim, one should not be worried about pleasing society. There is no
need to depend on social formalities or occupation or dress. One should remain
always absorbed in the function of pleasing the Lord.
 Of the 4 emblems – shankha, chakra, gada and padma, chakra is the principle. Hence
Lord Krsna carries the Chakra.
 Purpose of building tall temples was to make people see from a long distance and
remember Krsna.
 A devotee eagerly searching for Krsna is as good as seeing Him face to face.
 When Lord Ś rīKṛṣṇa descends into the material world, all His plenary portions also
appear with Him to exhibit different functions of the Lord. But for the pastimes at
Vṛndā vana, all functions are performed by the Lord's different plenary expansions.
 Lord Kṛṣṇa in Dvā rakā is the Vā sudeva expansion of the original group. The original
Lord Kṛṣṇa never leaves GolokaVṛndā vana. All the plenary expansions are one and
the same Viṣṇu-tattva, and there is no difference in Their potency.
Chapter 2: Remembrance of Lord
Uddhava in His Childhood (Text 1-3)
Uddhava’s Ecstatic Changes (Text 4-6)
The Sun of the World Has Set (Text 7)
The Yadus Unable to Know Kṛṣṇ a as Supreme (Text 8-11)
Kṛṣṇ a’s Body the Ornaments of All Ornaments (Text 12-13)
The Gopīs’ Anguish when Kṛṣṇ a Left (Text 14)
Kṛṣṇ a’s Behavior Pains Vidura (Text 15-18)
Ś iśupā la’s Merging into the Body of Kṛṣṇ a (Text 19-22)
Pū tanā Granted the Positions of Kṛṣṇ a’s Mother (Text 23-25)
Kṛṣṇ a Dispatched to the House of Nanda Mahā rā ja (Text 26-27)
Child Kṛṣṇ a Appeared Like a Lion Club (Text 28-29)
Great Wizards Killed By Kṛṣṇ a (Text 30-33)
Kṛṣṇ a Enjoyed the Rā sa Dance (Text 34)

Important Verses
Text 23

Important Teachings
One can’t know the Lord simply by erudition. It requires mercy of the Lord.
Lord’s form which He displayed in this material world was in no way inferior to His
Vaikuntha form. His pastimes in the mortal world excel the mercy He displays in
Vaikuntha.
 These events are perfect arrangements to give perfection to His supreme glories. It is
for enjoyment’s sake.

Text 1: Due to anxiety, Uddhava was not able to reply immediately.

Text 2-6: Uddhava was totally absorbed in service of Krsna right from childhood. As soon he
heard Krsna’s name from Vidura, he went into an ecstasy.
Generally, in old age a person is allowed retirement from mundane service. But in the
transcendental service of the Lord there is no retirement at all; on the contrary, the service
attitude increases more and more with the progress of age.

Text 7-9: Uddhava said: Sun of world, Lord Krsna, has set. He lamented misfortune of those
who couldn’t identify Him as Supreme Lord. Uddhava lamented the misfortune of the Yadus
who could only identify Lord Krsna as the Supersoul who has appeared in their family. They
couldn’t understand Him as the original personality of Godhead.
One can’t know the Lord simply by erudition. It requires mercy of the Lord. The lack of
knowledge of Yadus about position of Krsna was not due to insufficient erudition, it was due
to misfortune.

Text 10 – Under no circumstances the words of those bewildered by the illusory energy of the
Lord deviate the intelligence of those who are completely surrendered souls.
Generally, those who had faith in the revealed scriptures believe the Lord as He is and they
felt great bereavement when the Lord disappeared. The Yadus were partially cognizant of the
Lord, but still they are glorious because they had the chance to associate with Him.
How envious non devotees blaspheme the Lord – LK was an ordinary man killed by a hunter
due to his sins of killing sons of Dhrtrastra and Jarasandha. Lord Krsna’s family was killed
due to sins of killing sons of Dhrtrastra
Such blasphemies do not touch heart of devotees who know what is what.
Those who are disturbed by the statements of the asuras are also condemned.

Srila Bhaktivinoda Thakura mentions that verse 11 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 11 - Lord Ś rīKṛṣṇa, who manifested His eternal form before the vision of all on the
earth, performed His disappearance by removing His form from the sight of those who were
unable to see Him [as He is] due to not executing required penance.
Lord appeared to kill demons and left in His original form. He didn’t disappeared like
ordinary men. This verse defeats the false propaganda that Lord left like ordinary men.

Srila Bhaktivinoda Thakura mentions that verse 12 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Srila Bhaktivinoda Thakura mentions that verse 13-14 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 12-13 - The Lord appeared in the mortal world by His internal potency, yoga-mā yā . He
came in His eternal form, which is just suitable for His pastimes. These pastimes were
wonderful for everyone, even for those proud of their own opulence, including the Lord
Himself in His form as the Lord of Vaikuṇṭha. Thus His [Ś rīKṛṣṇa's] transcendental body is
the ornament of all ornaments. All the demigods wondered at His beauty
Lord appeared like human, not like His Vaikuntha form, as this was most suitable for His
pastimes.
In spite of this no one was equal to or greater than Him in the 6 opulences.
Lord’s pastimes are eternal; it’s just that they disappeared from eyes of people of this
universe.
Lord’s form which He displayed in this material world was in no way inferior to His
Vaikuntha form. His pastimes in the mortal world excel the mercy He displays in
Vaikuntha.
Rasa-lila or Him marrying 16000 wives is wonderful even for Narayana. His opulence was so
super excellent that even the Lord of Vaikuntha adored them, even though He is non-different
from Krsna.

Text 14 – Gopis were anguished when Krsna left them.

LK personally never goes beyond the boundary of Vrndavana.

Text 15 – Lord appears when there is friction between devotees and non-devotees.

Srila Bhaktivinoda Thakura mentions that verse 51 mentions The Perfection of the Mellow of
Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Text 16-17 – Uddhava remembers how Krsna was born in prison and although unlimitedly
powerful, He fled from Mathura to Vraja. Krsna begged pardon from His parents for His and
Balaram’s inability to serve them. Uddhava felt distress due to Lord’s behaviour.
 Lord is supremely perfect and whenever He acts as son, rival, enemy, He plays the
part so perfectly that devotees like Uddhava are bewildered. E.g. even though
Uddhava knew Krsna is eternally existent, he lamented over His disappearance.
 These events are perfect arrangements to give perfection to His supreme glories.
It is for enjoyment’s sake.
  Devotees lament for ignorant non-devotees who consider Lord’s pastimes as
imaginary because of so many apparent contradictions in scriptures. There is nothing
contradictory, everything is possible when we understand the Lord as the Lord and not
as one of us, with all our imperfections.
 Out of great love for Krsna, Vasudeva broke his promise which he gave to Kamsa.
Krsna was very much pleased by this. To not disturb this love of Vasudev, He went to
house of Nand and Yasoda. And to test this intense love of Vasudev, Krsna fell in
Yamuna. Vasudev became mad after his child. Lord was never afraid of Krsna, but to
please His father He agreed to be so.
 Even more brilliant is His asking pardon from parents. He instructed that even if one
is Lord, He should serve parents. Indirectly, Krsna wanted to teach to atheists, as to
how to respect the supreme father.

Srila Bhaktivinoda Thakura mentions that verse 18-20 mentions The Perfection of the
Mellow of Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Text 18: No one can forget the smell the dust of lotus feet of Lord, after once having
experienced it. LK killed demons simply by raising His eyebrow.
 LK can’t be accepted as an ordinary human being because His pastimes are so
wonderful.

Text 19-20: Krsna is merciful to even enemies: e.g. Sisupala, he achieved liberation,
although he hated Krsna. Even those killed on battle of Kuruksetra while seeing the Lord
achieved the abode of the Lord.
 Lord comes for 2 purposes – delivering the faithful and annihilating the faithless.
Since the Lord is absolute, His 2 different kinds of actions, though apparently
different, are ultimately one and the same.
 Sisupala achieved liberation because he hated Him, but the warriors who saw the face
of Lord and appreciated His beauty and hence got their dormant instinct of love of
God awakened were immediately promoted to Vaikuntha on leaving their bodies.
 Whose love of God is awakened to the fullest extent go to Goloka, whereas persons
who have just awakened to love of Godhead by accident or association are transferred
to Vaikuntha planets.
 Love of Godhead is awakened by association of pure devotees.
 Uddhava is apparently lamenting that his position is even inferior to warriors of
Kuruksetra.

Srila Bhaktivinoda Thakura mentions that verse 21 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 21: LK is Lord of all 3s – 3 worlds, 3 gunas, the 3 purusas, 3 gunavtaras, 3 principle
potencies (citsakti, maya sakti and tatastha sakti) and is independently supreme. He is
worshipped by the eternal maintainers of the creation.

Text 22: Uddhava remembers how Lord used to stand before Ugrasena who was sitting on a
throne.

Srila Bhaktivinoda Thakura mentions that verse 23 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Srila Bhaktivinoda Thakura mentions that verse 24 mentions The Perfection of the Mellow of
Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Text 23-24: LK is the ultimate shelter: e.g. He delivered even Putana and gave her a high
position. Uddhava thought that in a way asuras are greater than devotees because while
fighting they are absorbed in thoughts of Lord and seeing Him.
 Uddhava though like this due feeling if separation. He thought at the end of life he
might not be able to see Lord face to face, as was the fortune of demons.
 Devotees are 100s and 1000s times more rewarded than demons.

Srila Bhaktivinoda Thakura mentions that verse 26, 30-33 mentions The Perfection of the
Mellow of Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Srila Bhaktivinoda Thakura mentions that verse 27, 29, 34 mentions The Essential Nature of
the Energies of the Lord (bhagavata-sakti tattvam)
Text 25 - 34: Summary of LK’s pastimes in Vraja.
Chapter 3: Lord’s pastimes outside Vrindavana

Kaṁ sa Killed by Kṛṣṇ a and Balarā ma (Text 1-2)

Rukmiṇ ī Swept Away by Kṛṣṇ a (Text 3-5)
Kṛṣṇ a Marries the Kidnapped Princesses (Text 6-9)
Kṛṣṇ a Exhibits the Powers of His Devotees (Text 10-11)
The Great Burden of Earth Abated (Text 12-13)
The Yadus Quarrel Among Themselves (Text 14-15)
Horse Sacrifices Performed by Yudhiṣṭhira (Text 16-18)
Kṛṣṇ a Enjoys Conjugal Love (Text 19-23)
The Yadus Visit Places of Pilgrimage (Text 24-28)

Srila Bhaktivinoda Thakura mentions that verse 1-13 mentions The Perfection of the Mellow
of Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Text 1-13: Kamsa killed, siksa from Sandipani, marriage with Rukmini & Nagnijiti, Stealing
of Parijta, killing of Narajasur and Lord marrying 16000 princess, begetting 10 sons with
each, defeat of Kalayavana, Jarasandha, Salva and other demons either directly or through
others. Arrangement of Kuruksetra war.
 The forms into which the Lord expanded to marry the princesses in different
apartments were all slightly different just to match each and every one of them. They
are called vaibhava-vilā sa forms of the Lord and are effected by His internal potency,
yoga-mā yā .
 Lord sometimes refrain from killing demons Himself so as to share the glory with His
devotees.
 Even though Lord awards punishment to miscreants like Duryodhana, He is not happy
doing so.

Text 14-16: Even after the annihilation at the battle of Kuruksetra, Lord considered even
more burden in the form of Yadu dynasty. Then they made a show of infighting and
annihilating one another.
 There are 2 types of burden – burden of beast and burden of love. Burden of beast is
unbearable, but burden of love is source of enjoyment.
 Overpopulation is not cause of distress, Lord has provided for food for many more
animals than humans and He can provide for even more humans. If there is an
 overpopulation of devotees, earth doesn’t feel burden of beast, she feels burden of
love.
 When Lord refers to burden here, He indicates the imminent departure of the Yadus
and Himself from the earth planet. When they depart, earth will be overburdened by
feeling of separation because she was so happy due to their presence.
 Just as Arjuna was apparently made to look like being overcome by family affection,
Yadus was apparently overtaken by intoxication and infighting. Else there was no
other way in which they could have finished their pastimes on earth.

Srila Bhaktivinoda Thakura mentions that verse 17-18, 20 mentions The Perfection of the
Mellow of Pure Love / The Glories of Rasa (siddha prema-rasa / rasa-mahima)
Text 17-20: Lord saved MP.

Text 21-28: Lord enjoyed company of His wives. Pastimes of Yadus reaching Prabhasa ksetra
and serving the Brahmanas.

Chapter 4: Vidura approaches Maitreya

The Yadus Destroyed by the Will of Kṛṣṇ a (Text 1-6)
Kṛṣṇ a’s Eyes Reddish Like the Sunrise (Text 7)
Uddhava Awarded Kṛṣṇ a’s Ultimate Favor (Text 8-15)
Although Unborn, Kṛṣṇ a Takes Birth (Text 16)
Pure Devotees Have No Material Afflictions (Text 17-20)
Nara-Nā rā yaṇ a Still in the Himā layas (Text 21-22)
Devotees Are Servants of Society (Text 23-26)
Vidura Afflicted by Kṛṣṇ a’s Departure (Text 27)
Kṛṣṇ a Leaves the Vision of the Mundane World (Text 28-31)
Uddhava Reaches Badarikā śrama (Text 32-33)
Envious Beasts Cannot Know Kṛṣṇ a (Text 34-36)
Important Teachings
 Lord’s transcendental situation means His dealings with devotees at Dvaraka and
Vrindavana.
 Lord and Lord’s order are identical. As long as one is executing them, there is no
factual separation from Him.
 one can receive transcendental knowledge from anyone – brahmana or sudra,
householder or sannyasi – provided that person is factually conversant with the
science of Krsna.
 Anyone who is against the transcendental loving service of the Lord is more or less a
beastly creature.
 Crying is the last word in the progressive path of devotional service. One who can cry
for the Lord in love is certainly successful in the line of devotional service.

Text 1-10: After they bath and drank liquor made of rice. Thereafter they started speaking
harsh words to each other and fought. Uddhava Ji explained that Lord was resting under the
tree. At that time sage Maitreya appeared where Lord was resting.
 Fighting and disappearing of Yadus was an act of internal potency, not external.
 Lord paid more attention to Uddhava because he was a pure devotee while Maitreya
was a jnana misra bhakti
 Personal Application, Preaching Application, Theological Application, Mood &
Mission, Understanding, Sastra Caksusa, Evaluation, Realization, analogy, important
words
 Drinking is so harmful that even such a highly cultured family can become affected
by intoxication and forget themselves in a drunken state.

Srila Bhaktivinoda Thakura mentions that verse 13 mentions Characteristics of the

Inconceivable Oneness and Difference (acintya bhedabheda laksanam)
Text 11-13: Lord said to Uddhava: I know what you desired – My association. This is very
difficult to obtain for others, but I will award it unto you. Now you can go to Vaikuntha. I
spoke Bhagavatam to Brahma at the beginning of universe.
 By this indication, Maitreya finally became aware of the importance of entering into
the association of the Lord.
  Lord clarifies that the 4 verses to Brahma were meant to describe His personal glories.

Text 14-15: A very emotional Uddhava spoke as follows. By devotion dharma, artha,
kama and moksha are easily achieved. But I prefer only engaging in devotional service.

Srila Bhaktivinoda Thakura mentions that verse 15 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Text 16-18: Lord engaging in fruitive work, taking birth, fleeing in fear of enemy and being
surrounded by many wives, calling me for consultation bewilder even learned sages. If you
feel we’re qualified please explain us the same knowledge which you explained to Brahma.
 Pure devotees are not very much concerned with philosophical speculation. Whatever
little knowledge they have about the Lord is sufficient for them as they are satisfied
simply by hearing and chanting about Lord.
 Solution of this bewilderment is to accept all these activities as transcendental and not
mundane.
 All this talk was meant for the benefit of Maitreya.
 Constant remembrance of Lord keeps the devotee alive, and therefore Uddhava
requested the Lord to enlighten him.

Text 19-22: Lord instructed me about His transcendental situation. Then very much aggrieved
I came to this place. As instructed by Him, I’m moving to Badrikasrama-where Lord is
undergoing penances as Nara and Narayana
 Lord explained to Uddhava only even though Maitreya was sitting there because
Maitreya was Gyana misra bhakta.
 Lord’s transcendental situation means His dealings with devotees at Dvaraka
and Vrindavana.
 Uddhava’s actual life is the direct symbol of the 4-sloka SB.
 Those Mayavadis who give wrong interpretation of BG and SB prepare a direct path
to Andhatamisra. As BG 16.20 says they condemned life after life.
 Sankaracarya being a great devotee didn’t wrote a commentary on SB purposely
because that would have a direct offence to feet of Lord. But later mayavadis gave
their wrong interpretation of the 4 slokas.
 Vyasdeva has strictly prohibited mayavadis from approaching SB by writing 1.1.2.
 Sridhar Swami too forbade the monists to deal in SB.
 Unless one rises to position of Uddhava-everlasting feeling of separation from Lord in
transcendental love, one can’t understand the real import of the 4-verses.
 Lord and Lord’s order are identical. As long as one is executing them, there is no
factual separation from Him.
 There are 4 dhamas which represents the planets of the spiritual sky – Badarikasrama,
Ramesvara, Jagannatha Puri and Dvaraka.

Text 23-25: Vidura pacified himself and asked Uddhava to enlighten with the knowledge that
he received and accept him as disciple.
 Knowledge of relationship of the living being with the Supreme Lord, the activities in
that transcendental relationship and the ultimate goal of human life is the real
knowledge which can achieve human welfare. Other knowledge is temporary.
 Although Vidura was older than Uddhava, he was ready to become servant of
Uddhava in order to gain knowledge. LC advices one can receive transcendental
knowledge from anyone – brahmana or sudra, householder or sannyasi –
provided that person is factually conversant with the science of Krsna.
Text 26- : Uddhava asks Vidura to take lessons from sage Maitreya.
 Although one may be very well versed in transcendental science, one must not
commit offence of impertinently surpassing a greater personality.
 By this offence there is loss of duration of life, opulence, fame, piety and blessings of
all the world.
 Vidura was as old as Uddhava’s father. Over and above sage Maitreya was nearby
only, so Uddhava advised Vidura to approach to him

Text 28: MP asked: After devastation of Vrsni and Bhoja dynasties, why only Uddhava
remained?
 Uddhava didn’t go to spiritual world, because Lord ordered him to go to
Badrikasrama.

Text 29-36: SG replied: Cursing of the Brahmanas was only a plea, the actual fact was the
supreme desire of the Lord. Lord thought that after His disappearance only Uddhava is the
one who can be directly entrusted with knowledge about Him. Uddhava is no way inferior to
Lord because he is never affected by modes. Then Uddhava went to Badarikasrama and
engaged himself there in trance to satisfy the Lord. Then Uddhava explained to Vidura about
appearance and disappearance of Lord. Only devotees can understand Lord’s pastimes. For
demons they are disturbance. Vidura cried when he heard that Lord remembered him while
quitting this world. Then Vidura went to Ganges where sage Maitreya was residing.
 When Lord appears, He does so along with all His eternal bliss full forms, along with
His universal form. Lord left His virat rupa, not His primeval, eternal form.
 One who is transcendentally advanced can gain direct inspiration from the
temple Deity, and thus a devotee of the Lord always takes shelter of a recognized
temple of the Lord in order to make tangible advancement in transcendental
knowledge by the grace of the Lord.
 The specific qualification for becoming the representative of the Lord is to be
unaffected by the material modes of nature. Such a person is called jivan mukta. This
is confirmed in Bhakti Rasamrta Sindhu.
 BG was spoken to encourage Arjuna to fight, and yet to complete the transcendental
knowledge of BG, the Lord instructed Uddhava.
 BS – very difficult to understand Lord from Vedas, He has to be understood from a
pure devotee like Uddhava.
 Unless one is so authorized like Uddhava, He can’t preach.
 Since the most confidential knowledge was known to Uddhava and Lord only, it is
said that Uddhava was as good as Lord Himself.
 Everyone can rise to level of Uddhava by devotional service.
 Great sages research on appearance and disappearance of Lord. One has to learn of
them from the pure devotee only and not waste valuable time in so-called research
work.
 Non-devotees are advised not to discuss appearance and disappearance of Lord, lest
they would make offence at His lotus feet.
 Anyone who is against the transcendental loving service of the Lord is more or
less a beastly creature.
 Crying is the last word in the progressive path of devotional service. One who can
cry for the Lord in love is certainly successful in the line of devotional service.
Unit 8
Chapter 5-12
Chapter 5: Vidura’s Talks with Maitreya

Vidura Satisified in Transcendence (Text 1)

Great Philanthropic Souls (Text 2-3)
The Independent, Desireless Lord (Text 4-6)
A Civilized Man Must Be Twice-Born (Text 7-9)
The Nectar of Topics of Kṛṣṇ a (Text 10)
Topics of Krṣṇ a the Only Remedy (Text 11-13)
Materialists Pitied by the Pitiable (Text 14-16)
The All-Inclusive Service (Text 17-18)
Vidura Formerly the Controller Yamarā ja (Text 19-21)
Compassion of the Lord for the Sleeping Energy (Text 22-27)
The Reservoir of Would-be Entities (Text 28)
The Chief Function of False Ego is Godlessness (Text 29-37)
Controlling Deities of Physical Elements (Text 38)
The Shade of Kṛṣṇ a’s Lotus Feet (Text 39-42)
Brahmā , Viṣṇ u and Maheśvara (Text 43)
The Kingdom of All Pleasures (Text 44-48)
Lumps of Sin in the Shape of Foodstuffs (Text 49)
Implication in Condition of Cosmic Creation (Text 50-51)

Important Verses
Text 11,13,15,41,42,46

Srila Bhaktivinoda Thakura mentions that verse 2 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Srila Bhaktivinoda Thakura mentions that verse 3 mentions Analysis of Favorable Conditions
for Bhakti (bhakti anukulya vicarah)
Text 1-4: Vidura reached Hardwar and inquired from Maitreya. (1) Instead to happiness, one
gets aggravated by fruitive activities. How should one live for real happiness? (2) Please give
me instruction on the transcendental devotional service of the Lord so that Supersoul imparts
knowledge of Absolute Truth which is done to only purified souls.
  Only on being free from Karma, jnana and yoga can devotee reach back to Godhead.
Jnanis, karmis or yogis can’t satisfy Lord.
 All transcendentalists except can’t differentiate between soul and Supersoul and hence
can’t receive direction from Supersoul who acts as Chaitya guru to devotee.

Text 5-6: (3) How Lord takes incarnation (4) How He creates the cosmic manifestation in
perfect order?
 Lord creates & maintains through the 3 purusavataras.
 The only scarcity in this world is that God consciousness. Else there is no scarcity.
 Questions about creation being repeatedly asked in SB because they refer to different
kalpas and hence there are very minute differences too.

Text 7: (5) Please explain about the auspicious characteristics of the Lord in His different
incarnations.

Text 8-9: (6) Please describe how Lord has differently created the natures, activities, forms,
features and names of the different living creatures.

Text 10-16: Please narrate Krsna-katha for its constant hearing gradually increases
indifference towards all other things. Constant remembrance vanquishes all miseries without
delay.
 Due to grief of Krsna just disappearing, Vidura first requested to describe purusa
incarnations.

Text 18-21: Maitreya glorifies Vidura.

Text 22-37: Maitreya begins to explain the purpose of the 4 original verses of the SB: Lord
existed prior to the creation as one without a second. It is by His will only that the creation is
made possible and again everything merges in Him. The Lord, the undisputed proprietor of
everything, was the only seer. The cosmic manifestation was not present at that time, and thus
He felt imperfect without His plenary and separated parts and parcels. The material energy
was dormant, while the internal potency was manifested. Lord is the seer and the external
energy works as both cause and effect. Through her agency only is the entire material
manifestation is possible. Karanarvasayi visnu impregnates the material nature, and by
influence of eternal time the living entities appear. By the interaction of time, Mahat-tattva
became manifested and in this Mahat-tattva the Supreme Lord, sowed the seeds of universal
manifestation out of His own body. Then, the Mahat-tattva differentiated itself into many
different forms as reservoir of the would-be entities. Mahat-tattva generates false ego. It is a
plenary portion of Lord. False ego is represented in 3 different modes – goodness, passion
and ignorance. Mind and the demigods are produced by interaction of false ego and mode of
goodness. Senses are products of mode of passion in false ego and therefore philosophical
speculation and fruitive activities are mainly products of the mode of passion. Those who are
egoistic in passion and ignorance can’t conceive of the Personality of Godhead. For them sky
is the symbolic representation of the Supreme Soul. When Lord glanced over sky the touch
sensation was developed, from which air in the sky was produced. From air and sky
perception of form was generated and this perception transformed into electricity, the light to
see the world. Electricity and air produced water and taste. Water transformed into earth and
smell. All these qualities are due to the final touch of the glance of the Lord.
 Before material creation, the spiritual existence was there with the Lord, the material
existence was dormant. The diversity of the Vaikuntha-lokas is one with the Lord, just
as the diversity of soldiers is one and same as the king.
  Lord wanted to create the cosmic manifestation to give another chance to the
conditioned souls who were dormant in forgetfulness.
 Lord wanted to awaken the external potency, just as husband wants to awaken his
wife from sleeping state for enjoyment.
 Though maya is cause and effect, in the background the Lord is the consciousness for
all activities.

Prayers of demigods
Text 38-51: Controlling deities of the physical elements are empowered expansions of Lord
Visnu. Because they were unable to perform their universal duties, they offered fascinating
prayers to Lord: Lord’s lotus feet are like an umbrella for surrendered souls. Simply by
hearing about Your lotus feet with eagerness and devotion and by meditating on them within
the heart, one at once becomes enlightened with knowledge and on the strength of
detachment one becomes pacified. Lord takes incarnation for creation, maintenance and
annihilation and hence His lotus feet award remembrance and courage to devotees. Those
bound by I and mine are unable to see the lotus feet, although they are situated within their
own bodies. They are seen by pure devotees, whose one and only aim is to transcendentally
enjoy His activities. Devotional service is the complete meaning of renunciation and
knowledge. Devotees attain Vaikunthalokas, while jnanis and yogis obtain sayujya mukti
with much pain, while there is no such pain for devotees. Please enlighten us regarding the
ways and means by which we can offer You all enjoyable grains and commodities so that
both we and all other living entities can maintain ourselves without disturbance. Lord is
origin of everything and unborn. Please give us knowledge and potency so that we can render
You service.
 Labor of devotees is compensated by enhancement of transcendental pleasure. In the
family combination of a man and a woman there is much labor, yet when they are
single they feel more trouble for want of their united activities.

Chapter 6: Creation of the Universal Form

The Supreme Lord Enters the Twenty-Three Elements (Text 1-3)
The Gigantic Universal Form Manifested (Text 4-7)
The Aggregate Creation Rests in Viṣṇ u (Text 8-10)
Demigods Construct the Cosmos (Text 11)
The Mouth of the Universal Form Manifested (Text 12)
His Eyes Manifested (Text 15)
His Ears Manifested (Text 17)
His Skin Manifested (Text 18)
His Hands and Legs Manifested (Text 21-22)
His Heart Manifested (Text 24)
His Ego Manifested (Text 25)
Planets Manifested from the Universal Form (Text 27-29)
Vedic Wisdom Manifested (Text 30)
Service Manifested from the Legs of Viṣṇ u (Text 33)
The Creation of the Social Divisions (Text 34)
Glorification of Kṛṣṇ a by Pure Speech (Text 35-37)
Kṛṣṇ a’s Bewildering Potency (Text 38-39)
Obeisances to Kṛṣṇ a a Matter of Sanity (Text 40)

Important Teachings
 No social order is inferior – they are just different parts of the body. We treat all parts
equally.

Srila Bhaktivinoda Thakura mentions that verse 2 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)

Text 1-10: Maitreya continued: Lord entered into 23 elements along with Goddess Kali. Thus
all the living entities were enlivened into different activities. When 23 elements came into
action the universal form came into existence. Virat purusa lives for one thousand celestial
years and all living entities lay with Him (so there was a gap of 1000 celestial years between
Garbhodakasayi visnu entering into universe and manifestation taking place). He divided
Himself into the living entities (one part), the life of activity (10 parts) and self-identification
(3 parts). Lord then manifested the universal form.
 23 ingredients of matter are : total material energy, false ego, sound, touch, form,
taste, smell, earth, water, fire, air, sky, eye, ear, nose tongue, skin, hand, leg,
evacuating organ, genitals, speech and mind. They are combined and dissolved by
influence of time.
 Time, the energy of Lord, is represented by Goddess Kali.
 In spite of the material touch, arca and virat are all nondifferent from Lord’s eternal
form as Lord Krsna.
 10 types of airs – prana, apana, udana, vyana, samana, naga, kurma, krkara, devadatta
and dhananjaya.
 3 types of self-identification: adhyatmika (identify with body and mind), adhibhautik
(identify with material products) and adhidaivik (identify as servant of Lord).

Text 11-29: How the Lord separated Himself into the diverse forms of the demigods after the
manifestation of the gigantic universal form? Agni – mouth (speech), Varuna – palate (taste),
Asvini-kumaras – nostrils (smell), sun – eyes (site), anila – skin (touch), controlling deities of
directions – ears (hear), prajapati – genitals (sex), Mitra – evacuating channel, indra – hands
(business transaction), demigod visnu – legs (movement), brahma – intelligence (object of
understanding), moon – heart (mental speculation), Rudra – material ego, Mahat-tattva –
consciousness (knowledge), heavenly planets – head, earthly planets – legs, sky – abdomen,
jiva in sattva guna – heaven, jivas in rajoguna – earth, jivas in tamoguna – Bhuvarloka
(between earth and heaven),
Text 30-34 Creation of social divisions
Vedic wisdom – mouth, the sitting place of Brahmanas, power of protection – arms
(Ksatriyas), means of livelihood – thighs (Vaisyas), service – legs (sudras). All these divisions
were born from Supreme Lord. Thus, for unconditional life and self-realization one has to
worship the Supreme Lord under the direction of the spiritual master.
 No social order is inferior – they are just different parts of the body. We treat all
parts equally.
 It is better to be a sudra than to be a brahmana and not develop the service attitude,
because that attitude alone satisfies the Lord.
 Since all divisions were born from different parts of Lord’s body, they are meant to
serve the Lord.
 Brahmanas are the spiritual master of all the orders of society, and thus brahminical
culture, culminating in the transcendental service of the Lord, is the basic principle for
purifying the soul.
 The only self-purifying process is to worship the Lord under the guidance of a bona
fide spiritual master. No other method is recommended as bona fide. Other methods
may help one to come to this stage, but ultimately one has to accept this process.

Text 35 – No one can estimate the transcendental time, work and potency of the virat rupa.

Text 36 – Describing the glories of Lord by pure speech to avoid unchaste conscious
activities.

Text 37: Highest perfectional gain of humanity is to engage in discussions of the activities
and glories of Lord. Even Brahma found these glories inconceivable.
Srila Bhaktivinoda Thakura mentions that verse 39-40 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Chapter 7: Further Inquiries by Vidura
Kṛṣṇ a, Master of All Energies (Text 1-4)
Pure Soul Is Pure Consciousness (Text 5-7)
Maitreya Agitated by the Inquisitive Vidura (Text 8)
The Bewilderment of Mischievous Living Beings (Text 9-11)
Cessation of Unlimited Miserable Conditions (Text 12-14)
The Lowest of Fools Live Merrily (Text 15-22)
Questions by Vidura (Text 23-30)
Contradictions of Faithless Atheists (Text 31-35)
Spiritual Masters Are Kind to the Needy (Text 36-38)
Spotless Devotees of the Lord (Text 39-40)
Maitreya Ṛ ṣi Immortal (Text 41-42)

Important Verses
Text 14: Simply by chanting and hearing of the transcendental name, form, etc of the
Personality of Godhead, one can achieve the cessation of unlimited miserable conditions.
Therefore what to speak of those who have attained attraction for serving the flavor of the
dust of the Lord’s lotus feet?

Text 17: Both the lowest of fools and he who is transcendental to all intelligence enjoy
happiness, whereas persons between them suffer the material pangs.

Text 18-20: By serving the feet of the spiritual master, one is enabled to develop
transcendental ecstasy in the service of the Personality of Godhead. Service of such pure
devotees is obtained only by those who are austere.
Vidura’s question
Srila Bhaktivinoda Thakura mentions that verse 2-3, 5 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 2 to 4 – Q. 1 How the Lord is connected with the material modes of nature and its
activities? How does the activities of the unchangeable take place and exhibit qualities
without the modes of nature?

Text 5 – Q.2 “The pure soul is pure consciousness and is never out of consciousness by any
cause. How then does he become engaged in nescience?”
 The living entity is influenced by the avidya potency, as confirmed in both the Visnu
Purana and SB in beginning.

Srila Bhaktivinoda Thakura mentions that verse 6 mentions The Essential Nature of the
Individual Soul (jiva tattvam)
Text 6-7 : Q.3 Why are the living entities subjected to so many misfortunes and miseries in
spite of the Lord’s presence in their hearts as the Supersoul?

Maitreya replies
Srila Bhaktivinoda Thakura mentions that verse 9-11 mentions The Essential Nature of the
Individual Soul (jiva tattvam) andThe Essential Nature of the Energies of the Lord
(bhagavata-sakti tattvam)
Text 9: Some people put forward the theory that the Supreme Brahman is overcome by
illusion and at the same time they maintain that He is unconditioned. This is against all logic.
 Although the sun is all light, the clouds, darkness and snowfall are all parts & parcels
of the sun. Without the sun there is no possibility of existence of any of them.
Although life is sustained by the sun, it is also disturbed by snowfall, darkness, etc
caused by sun. But the sun itself is never covered by clouds, darkness, etc. Similarly,
the Supreme Brahman, is always unaffected by the influence of the material energy,
although it is one of His energies.
 The clouds, darkness, etc can act on a very insignificant portion of sun’s rays.
Similarly, the modes of material nature may react upon the ray-like living entities.
 Living entities are energy of the Lord, not energetic, e.g. sun and rays.

Text 10: The bewilderment of mischievous living entities: Living entity is in distress
regarding his self-identity. He has no factual background, like a man who dreams that he sees
his head cut off.
 Actually there is no bondage or misery for the living entity, nor does he ever lose his
pure knowledge.
 These activities of trying to Lord it over or becoming one with Lord are performed
under the dictation of the illusory energy. The experience is compared to the
experience of one’s having his head cut off in a dream. The man whose head has been
cut off also sees that his head has been cut off. If a person’s head is severed he loses
his power to see. Therefore if a man sees that his head has been cut off, it means that
he thinks like that in hallucination. Similarly a living entity is eternally subordinate to
the Lord, and he has this knowledge with him, but, artificially, he thinks that he is
God himself and that although he is God he has lost his knowledge to maya. This
conception has no meaning.
 The best course is to surrender unto Lord and thus get rid of the illusory maya – daivi
hy esa ......etam taranti te (BG7.14).
Text 11: As the moon reflected on water appears to the seer to tremble due to being associated
with the quality of the water, so the self associated with matter appears to be qualified as
matter.
 Here Lord is compared to moon and living beings to reflection.
 The reflection of the moon on the water is the separated rays of the moon and not the
actual moon. Jivas, like reflection, has the quivering quality, while the Lord, like
moon, has no quivering quality.

Srila Bhaktivinoda Thakura mentions that verse 12-14 mentions The Essential Nature of the
Individual Soul (jiva tattvam)
Text 12: That misconception can be diminished gradually by the mercy of Vasudeva through
the process of devotional service to the Lord in the mode of detachment
 The development of knowledge for the purpose of knowing everything, without
rendering devotional service is considered fruitless.
 If one wants to acquire the mercy of the Lord, he has to associate with pure devotees.

Text 13: When the senses are satisfied in the Personality of Godhead, all miseries are
completely vanquished.
 Activities of senses can’t be artificially stopped. They should be given a better
engagement. E.g. eyes in seeing the form of Lord, ears in hearing Hus glories, tongue
in eating prasada, legs in going to temple, hands in cleaning the temple.

Text 14: Simply by chanting and hearing of the transcendental name, form, etc of the
Personality of Godhead, one can achieve the cessation of unlimited miserable
conditions. Therefore what to speak of those who have attained attraction for serving
the flavor of the dust of the Lord’s lotus feet?
 Maitreya has given final answer to all of Vidura’s questions – devotional service is the
ultimate means to mitigate all the miserable conditions of material existence.
 The path of knowledge or mystic may be adopted as a means for the purpose, but
unless mixed with Bhakti they are unable to award the desired result.

Text 15-16: Vidura says that all his doubts have been removed.

Srila Bhaktivinoda Thakura mentions that verse 17-20 mentions Characteristics of the
Fortunate Soul (bhagyavaj-jiva lakshanam)
Text 17: Both the lowest of fools and he who is transcendental to all intelligence enjoy
happiness, whereas persons between them suffer the material pangs.

Text 18-20: By serving the feet of the spiritual master, one is enabled to develop
transcendental ecstasy in the service of the Personality of Godhead. Service of such pure
devotees is obtained only by those who are austere.

Text 21 – 35: Vidura started his further inquiries. (1) What are the different powers of the
specific divisions of the Virat purusa? (2) How Brahma decided to establish the various
Manus? Please describe the Manus and their descendants. (3) How planets are situated above
the earth as well as underneath it. Please mention their measurements as well as that of the
earthly planets. (4) Please describe the living beings under different classifications: sub-
humans, humans, those born of embryo, those born of perspiration, those who are twice-born
(birds) and the plants & vegetables. Please describe their generations and subdivisions also.
(5) Please describe the gunavtaras, the incarnation of the Supreme Personality of Godhead
and His magnanimous activities. (6) Please describe the varnasrama system (7) Please
describe birth of great sages and the categorical divisions of the Vedas. (8) Plz describe the
expansions of different sacrifices and the paths of mystic powers, analytical study of
knowledge, and devotional service, all with their regulations. (9) Describe the imperfections
and contradictions of the faithless atheists, the situation of crossbreeding, and the movement
of the living entities in various species of life according to their particular modes of nature
and work.(10) Describe causes of religiosity, economic development, sense gratification and
salvation and also different means of livelihood and different processes of law and order (11)
Explain the regulations for offering respects to the forefather, the creation of Pitrlokas, the
time schedule in the planets, stars and luminaries and their respective situations. (12)
Describe charity and penance. (13) What is the situation of persons who are away from home
and duty of the man in an awkward position? (14) How can Lord, controller of all and father
of all religion, be satisfied. (15) How many dissolutions there are for the elements of material
nature and who survives after the dissolutions to serve the Lord while He is asleep? (16)
What are the truths regarding the living entities and the SPG? What are their identities? What
are the specific values in the knowledge in the Vedas, and what are the necessities for the
spiritual master and disciple? Also, please describe whatever I’ve not asked.
 Identity of Lord is revealed in BG5.29 – He is supreme enjoyer, the proprietor and
friend of all. Therefore, when the living entity accepts this supreme proprietorship and
acts in that attitude, he resumes his real identity.
 In order to elevate the living entity to this standard of knowledge, there is the
necessity of spiritual association.
 To disseminate transcendental knowledge one must retire from mundane activities on
the strength of enlightment on knowledge in terms of Vedic wisdom.
.

Chapter 8: Manifestation of Brahma from Garbhodakasayi Visnu

The Book Bhā gavatam and Devotee Bhā gavata (Text 1-2)
Great Sages Travel Via the Ganges (Text 3-9)
The Brahminical Power of Forgiveness (Text 10)
The Subtle Subject of Creation (Text 11-14)
Lord Brahmā Born of the Lotus Flower (Text 15-19)
The Eternal Wheel in the Hand of Viṣṇ u (Text 20-21)
Brahmā Developed Required Knowledge (Text 22-25)
The Lord Shows His Lotus Feet (Text 26-28)
Viṣṇ u, the Self-Situated Tree (Text 29-31)
Brahmā Inclined to Create (Text 32-33)

Text 1-9: How Maitreya received the knowledge through parampara? :

Some time ago Sanat Kumara asked the same kind of questions to Lord Sankarsana. Lord
explained to Him the purport of Srimad Bhagavatam. Sanat-Kumara also when inquired of by
Sankhyayana Muni, explained Srimad Bhagavatam as he had heard from Sankarsana.
Parasara, Guru of Maitreya, and Brhaspati heard it from the muni. Parasara explained it to
Maitreya. Maitreya agreed to speak it to Vidura because Vidura was his faithful follower.

Text 10: At the time when the 3 worlds were submerged in water, Garbhodakasayi Visnu was
alone, lying on Ananta. His eyes were semi-closed. He was enjoying His internal potency,
free from external potency. This particular dissolution was not as living entities existed in
their subtle bodies. It was not a complete dissolution. Lord lay down so for 4 thousand yuga
cycles. Due to polluted mentality and material sins, the aggregate combination of living
entities appeared to be bluish. The subtle subject matter of creation was agitated by the mode
of passion and thus the subtle form of creation pierced through His abdomen. This sum total
form of the fruitive activity took the shape of the bud of a lotus flower generated from the
Personality of Visnu, and by illuminating like sun, it dried up the vast waters of devastation.
Into that universal lotus flower Lord Visnu personally entered as the Supersoul, and when it
was thus impregnated with all the modes of material nature Lord Brahma was born. Brahma
couldn’t see the world. He circumabulated all of space, and while moving his eyes in all
directions he achieved 4 heads. For one millenium Brahma couldn’t understand the creation,
the lotus or himself. Brahma contemplated about his identity and source of lotus in the water.
Brahma entered the water through the channel of the stem of the lotus. But in spite of
entering the stem and going nearer to the navel of Visnu, he couldn’t trace out the root. While
such searching, Brahma reached him ultimate time, which is the eternal wheel in the hand of
Visnu. Unsuccessful, he came back again to the top of the lotus. He concentrated his mind on
the Supreme Lord. Brahma meditated for his one hundred years and developed the required
knowledge and as a result he could see in his heart the Supreme within himself. Brahma
could see Lord lying on the bed of Sesa-naga. Sesa’s jewels illuminated the atmosphere.
Lord’s beautiful form described.
 At the time of dissolution, external potency is suspended.
 Lotus flower is the universal virat form
 Lord can’t be known only by personal endeavour. It is possible by only devotional
service (18.55)
Chapter 9: Brahma’s Prayers for Creative Energy

Lord is the only knowable object (Text 1-3)

Those who neglect the Lord’s personal form (text 4-7)

Perplexities of the conditioned soul (Text 8-10)

Devotees see the Lord through the ears (Text 11-12)

Acts of religion never go in vain (text 13-15)

The Tree of the Cosmic Manifestation (Text 16)

Brahma starts praying for creative energy (Text 21-22)

Brahma prays for protection of Lord (Text 23-28)

Lord instructs the devotee from within (Text 29)

Transcendental Vision frees one from illusion (Text 30-34)

The Lord pleased with the prayers of Brahma (Text 35-40)

The Dearmost Object is the Lord (Text 41-42)

3.9 ADHYÄYA-KATHÄ-SÄRA
Verses 1-21
After many years of penance, Brahmä glorifies the Lord. Those who hear from the Vedas
serve the Lord by hearing and chanting about Him, while others, who Brahmä pities, are
embarrassed by material anxieties, while briefly enjoying material happiness. For those
accepting devotional service, the Lord appears in their purified hearts in the form they like to
worship. Creation, maintenance, and annihilation of the worlds, are His pastime. Those
chanting the Lord’s name at death attain Him. He incarnates in various species to perform
pastimes but remains unaffected by material association. His sleep during the devastation is
yet another pastime.
Verses 22-26
Brahmä continues to pray so that, as before, he may be empowered to create. Brahmä prays
not be materially affected by his works, and to give up the false prestige of being the creator.
Verses 27-38
The Lord reassures Brahmä that he needn’t be anxious or depressed as what he is begging for
has been granted before. By penance all will be revealed. Brahmä, while acting, will be able
to see everything within the Lord, and see the Lord everywhere. By the Lord’s mercy upon
him, he will increase the population unlimitedly, yet not be victimized by the mode of
passion. The Lord explained how He manifested His form from within after Brahmä was
unsuccessful in searching for his origin within the lotus stem.
Verses 39-44
The Lord was pleased by Brahmä’s prayers and so granted him all benedictions. The Lord
also promised any human being who prays like Brahmä will be similarly blessed. The Lord
ends by telling Brahmä that by following His instructions he could now generate the living
entities as before and then He disappeared.

Discussion Topics
(Und) Svarüpa-siddhi. (11)
Bewilderment of God’s pure devotees is meant to further their knowledge of Him. (35)
(PeA) A pure devotee’s attitude to accumulating wealth…(6)
Always look for the mercy of the Lord for successful execution of duty (29-30)
Transcendental service compared to service in the material world. (33,42)
(M+M) Missionary spirit, persuade unfortunate persons, take pity on them (7-8)
Niñkäma devotees accept missionary responsibility (12)
Pure devotees like Brahmä, etc., always desire God be known by everyone ... (39)

Analogies
3.9.6: If a snake has its poison removed and bites a man, there is no fatal effect. Similarly,
wealth accumulated in the cause of the Lord has no poisonous teeth,..effect is not fatal.
3.9.12: .. the nondevotees commit offense after offense, to both the Lord and His pure
devotees engaged in missionary work. As a result of such acts, they become as barren as an
alkaline field, where there is no strength to produce.

Important Teachings
 Relationship of the pure devotees with the Lord develops because of devotional
service to the Lord on the authentic basis of Vedic authority. Devotees are not
mundane sentimentalists.
  How can one always think of Lord while being engaged in family affairs? Devotee
never thinks of himself as the proprietor of him home. He surrenders everything unto
the supreme control of the Lord, and thus he has no fear for maintaining his family or
protecting the interests of his family. His attraction for wealth is only for service of
Lord, not sense enjoyment. So the acquisition of wealth by devotee is not a source of
anxiety as is the case for a common man.
 Pure devotees are not desirous of any material enjoyment, nor are they averse to it.
They completely dovetail their desires with the desires of the Lord and perform
nothing on the personal account.
 Lord can do the missionary work Himself, but He wants to give credit to His
devotees.
 Only devotees of the Lord are bona fide human beings eligible for salvation. Others
are vainly struggling for existence without any actual benefit.
 Unless one is sufficiently protected by the Lord, he may fall down from his spiritual
position; therefore one has to pray constantly to the Lord for protection and the
blessings to carry out one’s duty.

Important Verses

Text 5:
Text 11:

Text 15: His incarnations, qualities & activities are mysterious imitations of worldly affairs.
One who invokes His transcendental names, even unconsciously, at the time he quits this life,
is certainly washed immediately of the sins of many, many births and attains Him without
fail.

Lord is the only knowable object (Text 1-3)

Text 1: Lord Brahma said: Lord is the only knowable object because there is nothing supreme
beyond Him. If there is anything supposedly superior to Him, it is not the Absolute.

Text 2: Visnu is eternally free from material contamination. He is origin of many other
incarnations.

Text 3: Lord is the cause of the cosmic manifestation and yet He is untouched by matter.
 The only way to understand the Lord as He is is by devotional service or by
approaching the devotee of the Lord who always has the Lord in His heart.

Those who neglect the Lord’s personal form (text 4-7)

Text 4: Lord’s forms are all auspicious. Those who are destined to be dispatched to the path
of hell neglect Your personal form because of speculating on material topics.
 The association of the impersonalists is condemned herewith by Brahma.
 All plenary expansions of the Personality of Godhead are equally potent, though Sri
Krsna is the source of all of Them.

Text 5: Persons who smell the aroma of Lord’s lotus feet, carried by the air of Vedic sound
through the holes of the ears, accept His devotional service. For them He is never separated
from their hearts.
 Even Lord does not wish to be separated from the lotus hearts of the pure devotees.
 Relationship of the pure devotees with the Lord develops because of devotional
service to the Lord on the authentic basis of Vedic authority. Devotees are not
mundane sentimentalists.

Srila Bhaktivinoda Thakura mentions that verse 6-8,10 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)
Text 6: The people of the world are embarrassed by all material anxieties – they’re always
afraid. This continues till they take shelter of your lotus feet.
 How can one always think of Lord while being engaged in family affairs? Devotee
never thinks of himself as the proprietor of him home. He surrenders everything unto
the supreme control of the Lord, and thus he has no fear for maintaining his family or
protecting the interests of his family. His attraction for wealth is only for service of
Lord, not sense enjoyment. So the acquisition of wealth by devotee is not a source of
anxiety as is the case for a common man.
 If a snake has its poison teeth removed and bites a man, there is fatal effect. Similarly,
wealth accumulated in the cause of the Lord has no poisonous teeth, and the effect is
not fatal.

Srila Bhaktivinoda Thakura mentions that verse 7-8, 10 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)
Text 7: Why people are against chanting and hearing which bring freedom from anxieties?
The answer is because they are unfortunate due to offences done for sense gratification.

Perplexities of the conditioned soul (Text 8-10)

Text 8-10: Lord Brahma said he took pity on them and was very much aggrieved for them.
Material miseries don’t affect the soul. But till the soul sees the body as meant for sense
enjoyment, he can’t get out of the entanglement of material miseries. Non-devotees engage in
many troublesome works and can’t sleep many times and are frustrated in their plans. Even
great sages, if they are against Your transcendental topics, must rotate in this world.
 Dharman tu saksad bhagvat pranitam – SB 6.3.19-21
 No one can manufacture any system of religion without the principle of devotional
service to the Lord.
 A person in ignorance of the principles of religion who therefore does nothing in the
matter of religion is far better than a person who misguides others in name of religion.

Devotees see the Lord through the ears (Text 11-12)

Srila Bhaktivinoda Thakura mentions that verse 11 mentions The Factual Truth of Krishna
(bhagavat-svarupa tattvam)
Text 11: Lord manifests His particular eternal form of transcendence in which they always
think of him.
 Lord becomes subordinate to the desire of the devotee to see that particular form.
Lord agrees to it due to transcendental loving service of the devotee.
 But Lord is never the order supplier of the devotee.
 Stage of prema gradually achieved starting from faith and devotee becomes attached
to a transcendental form of the Lord.
 This attachment is due to natural inclination as each devotee has a particular type of
service relationship in spiritual world.
  Attachment for a particular form of the Lord is called svarupa-siddhi.
 Lord doesn’t disclose Himself to a casual or inauthentic worshiper to be exploited. By
yoga-maya, He remains concealed.

Text 12: Lord not satisfied with pompous worship of demigods, who are full of material
desires. Though seated in heart, He is unavailable for non-devotees.
 Demigods want to remain in the material world as devotees and take advantage of
material happiness. They do so at a risk of falling down to the lower status of
existence, and this makes the Lord dissatisfied with them.
 Pure devotees are not desirous of any material enjoyment, nor are they averse to
it. They completely dovetail their desires with the desires of the Lord and perform
nothing on the personal account. E.g. Arjuna.
 Non-devotees revolted against Lord and must perpetually undergo the reactions of
their own activities.
 Demigods are sakama devotees who are self-interested because they do not think of
others, and therefore are not able to satisfy the Lord perfectly, whereas pure devotees
are niskama – they take missionary responsibility of turning non-devotees into
devotees.
 Lord is unmindful of non-devotees, but gives them chance to receive His mercy
through the pure devotees. Sometimes the Lord Himself descends, as in case of Lord
Caitanya.
 Lord can do the missionary work Himself, but He wants to give credit to His
devotees. By this the Lord simultaneously becomes free from the charge of partiality
and exhibits His pleasure with the devotees.
 If the Lord is in heart, why are non-devotees not moved towards Bhakti ?
Stubborn non-devotees are like the barren land or alkaline field, where no agricultural
activities can be successful. As part and parcel of the Lord, every living being has a
minute independence, and by misusing it, the non-devotees commit offense after
offense and hence they become barren.

Acts of religion never go in vain (text 13-15)

Text 13: Pious activities performed with a view to worship You and satisfy You by offering
You the fruitive results, are also beneficial. Such acts of religion never go in vain.
 Absolute devotional service – hearing, chanting, remembering, etc – does not always
appeal to people with a pompous nature; they are more attracted by the Vedic
superficial rituals and costly shows. Even this done on Lord’s account is a permanent
asset and accumulates in the form of unseen piety for gradual promotion to the
unalloyed devotional service.

Text 14: Lord is eternally distinguished from living entities by His internal potency. By His
pastimes, He enjoys the creation, maintenance and dissolution of the cosmic manifestation.
 Word rasa is important – Krsna enjoys with damsels of Vraja and Garbhodakasayi
Visnu enjoys with external energy. Indirectly Lord Brahma is offering obeisances to
Lord Krsna.

Text 15: His incarnations, qualities & activities are mysterious imitations of worldly affairs.
One who invokes His transcendental names, even unconsciously, at the time he quits this
life, is certainly washed immediately of the sins of many, many births and attains Him
without fail.
  Lord is just like actor on stage who performs role with which he is no real connection.
E.g. Her lifted Govardhan hill. There was no concern for Him as He can lift millions
of Govardhan Hills simply by His desire.
 His acts however are all omnipotent.

The Tree of the Cosmic Manifestation (Text 16)

Text 16: Lord is the prime root of the tree of the planetary systems. It has grown by
penetrating the material nature in 3 trunks – Brahma, Siva and Almighty Visnu – from
creation, maintenance and dissolution.
 Of the 3 only Visnu is free from material energy. Brahma and Siva, although almost as
powerful as Lord Visnu, are within the control of material energy.
 Pantheism is conceived by fools. Demigods are just in charge of different departments
of material affairs, Lord is one without a second.
 Impersonalists do not believe in the personal management of things as they are. But in
this verse, it is clearly explained that everything is personal.
 Tree described here is the shadow tree which is reflection of original tree from
Vaikuntha.
 Impersonalists’ theory that Brahman is void of all variegatedness is false because the
shadow-tree described in BG can’t exist without being the reflection of a real tree.
 Visnu is the root of both real and reflection tree.

Text 17: People in general all engage in foolish acts, not in the really beneficial activities
enunciated directly by You for their guidance. As long as this tendency remains powerful, all
their plans in the struggle for existence will be cut to pieces by Lord in form of time.
 Real beneficial work is devotional service, technically called the arcana regulations
instructed in Narada-pancaratra.
 Matir na krsne.......niskincananam na vrnita yavat (SB 7.5.30-32)
 In BG Lord asks everyone to give up all other occupation duties and absolutely
engage in arcana.
 Jnana and mystic yoga are also rebellion against Lord. They can be accepted within
the purview of arcana when the ultimate aim is Visnu.
 Conclusion – Only devotees of the Lord are bona fide human beings eligible for
salvation. Others are vainly struggling for existence without any actual benefit.

Text 18: Lord in the indefatigable time and enjoyer of all sacrifices. Lord in greater than
Brahma in every respect.
 Since Brahma offers respect to the Lord, all living entities who are much below
Brahma should do the same.

Text 19: Lord appears by His own will in various species. He is not affected by material
contamination. He comes to fulfil the obligations of His own principles of religion.
 Anyone who mistakes Him for an ordinary human being is not very intelligent –
avjananti mam mudha.... (BG9.11).

Text 20: Lord sleeps on bed of snakes in the water of devastation. At that time all the
universal planets are stationed within His abdomen.
 If normal creatures can enjoy inside water, why can’t Supreme Lord do it? People of
frog mentality can’t believe it.
  Difference between normal living beings in water and Lord is that Lord’s activities are
always transcendental, and He is able to do anything and everything without being
deterred by limitations of time and space.

Brahma starts praying for creative energy (Text 21-22)

Text 21: Brahma is born for creating the universe. All these planets are in Lord’s abdomen
while He is sleeping. Now, that sleep has ended.
 Brahma is teaching us the beginning of arcana regulations from morning (4am) to
night. (10pm). Early in the morning devotee has to rise and offer mangala-arti to
Lord. Foolish non-devotees, not understanding that Lord also sleeps, criticize these
regulative principles.
 Impersonalists always think backwards. They think because their form in matter, spirit
must be formless; because in matter there is sleep, in spirit there cannot be sleep,
because the sleeping of the Deity is accepted in arcana worship, the arcana is maya.
 Whether thinking is positive or negative, it is material. Knowledge accepted from the
superior source of the Vedas is standard.
 Mayavadi can’t think beyond this material existence, and thus deny the Lord’s ability
to sleep in water. His mistake is that he compares the Lord to Himself. Such thoughts
can’t give one chance to know the SPG as He is.

Text 22: Lord is friend and soul of all living entities and for their ultimate happiness He
maintains His six opulences. Brahma asks for being empowered to create, as He is one of
dear surrendered souls.
 Krsna is the maintainer of both spiritual and material worlds. \
 A surrendered soul knows nothing but the Lord, and therefore the Lord is very
affectionate towards him.

Brahma prays for protection of Lord (Text 23-28)

Srila Bhaktivinoda Thakura mentions that verse 23 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 23: Lord is the benefactor of the surrendered souls. His activities are always enacted
through His internal potency, the Goddess of fortune. Brahma prays to engage in His service
in the creation of the material world and not to be materially affected by false prestige of
being the creator.
 Not even a blade of grass moves without Lord’s sanction. Foolish men want to take
credit of whatever they have made. Realizing this is the way to become dear to the
Lord and receiving His benediction.

Text 24-25: Brahma prays that in the course of material activities He may not be deviated
from the Vedic principles. He requests Him to open His eyes and remove his dejection by
speaking His directions.
 If one is not strong enough to protect himself against the onslaught of material
affection, he may be diverted from the spiritual energy.
 A brahmana can fall down from his position due to his association with many fallen,
conditioned souls. Brahma, as the super most brahmana, is afraid of such fall down,
and therefore he prays to the Lord for protection.
 This is a warning for one and all in the spiritual advancement of life. Unless one
is sufficiently protected by the Lord, he may fall down from his spiritual
 position; therefore one has to pray constantly to the Lord for protection and the
blessings to carry out one’s duty.
 Path of Spiritual life is like edge of a sharpened razor. A little inattentiveness may at
once create havoc and bloodshed, but a completely surrendered soul, always seeking
protection from the Lord, has no fear of fall down.

Text 26-28: Thus Brahma Ji was able to find the source of his appearance. Brahma became
silent as if tired from his activities of penance, knowledge and mental concentration. Brahma
Ji wanted to create planets, etc but was depressed to see the devastating water. Understanding
this, the Lord spoke to remove his illusion.
 The spiritual master outside and the spiritual master within are both representations of
the Lord. Unless has contact with such bonafide representations, one cannot claim to
be a spiritual master.
 No one in the universe can understand how difficult the task of creation is. By the
grace of the Lord, Brahma was able to execute the tremendous task so perfectly that
everyone is amazed to see the workmanship of the vidhata (the regulator).

Lord instructs the devotee from within (Text 29)

Text 29: Lord asked Brahma not to be depressed as he already had what he was asking for.
 A person authorised by Lord or His bona fide representative is already blessed when
the work is entrusted to him. But he should always be aware of his incapability and
must always look for the mercy of Lord. Fortunate people are entrusted with such
work and if one remains subordinate he is sure to come out successful.

Text 39: Lord grants Brahma his desired benedictions that Lord be known all over the
universe by each and every living entity.

Text 40: Anyone who prays like Brahma shall very soon be blessed with the fulfilment of all
his desires.

The Dearmost Object is the Lord (Text 41-42)

Srila Bhaktivinoda Thakura mentions that verse 41-42 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Text 41: The ultimate goal of performing all good works, penances, sacrifices, charities,
mystic activities, trances, etc., is to invoke Lord’s satisfaction.

Text 42: Lord is the Supersoul of every individual. He is the supreme director and the dearest.
People are wrongly attached to the gross and subtle bodies, but they should be attached to
Lord only.
 Lord is dearest in both the conditioned and liberated stages. A person who doesn’t
know it is in conditioned stage.
 Conditioned souls accept the material body as the dearmost. By the real affection is
for the living spark. As soon as the body is dead, there is no affection for even the
dearmost son.
 Because the living entity is the part and parcel of the Lord, Lord is the factual basis of
affection for all.

Text 43-44: After that Lord disappeared.

  Before the creation of Brahma the Lord existed in His personal form. That is the
explanation of catuh-sloki-bhagavatam. His eternal form is not created by Brahma, as
conceived by less intelligent persons.

Pürva-svädhyäya
3. How are persons addicted to the impersonal feature of the Lord described? (4)
4. How can one achieve parä bhakti (5)
5. Examine the difference between a pure devotee and an ordinary man in regard to
accumulating wealth (6)
6. "Factory" is another name for what? (10)
7. Explain svarüpa-siddhi (11)
8. Why is the Lord dissatisfied with the demigods in the heavenly planets, and many devotees
on this planet also? (12)
9. Examine the difference between sakäma & niñkäma devotees (12)
10.List some reasons why Brahmä takes shelter of the Lord. (14-19)
11.Draw, from Brahmä’s requests in verses 20-26, points which you can personally apply.
12.Why was Brahmä depressed? (27-28)
13.Examine the difference between transcendental service & service in the material world.
(33)
14.Explain how the Supreme Lord is the dearest in both the conditioned and liberated states.
(42)

Chapter 10: Divisions of the Creation

Penances of Brahma (Text 4-6)

Fourteen Planetary Divisions Created (Text 7-9)

Unchangeable and Limitless Eternal Time (Text 10-13)

Nine kinds of creation including human beings (Text 14-27)

Creation of Demigods (text 28-29)

3.10 ADHYÄYA-KATHÄ-SÄRA
Verses 10.1-9:
Vidura inquires how Brahmä created the living beings, and Maitreya replies that Brahmä
performed penance and then received inspiration and created the fourteen divisions of
planetary systems.

Verses 10.10-30:
Vidura inquires about eternal time, and Maitreya describes time as the impersonal feature of
the Lord and the source of the interactions of the three modes of material nature. He then
describes the ten kinds of creations, the six natural creations by the external energy of the
Lord, followed by four creations by Brahmä. These are: (1) mahat-tattva, (2) false ego, (3)
sense perceptions, (4) knowledge and working capacity, (5) the controlling deities, (6) the
ignorance that covers living beings, (7) trees and plants, (8) animals, (9) human beings, and
(10) the remaining demigods.

Discussion Topics
(Sc) Declaration of war between the two parties, the illusory energy and devotee (10.5-6)

Analogies
3.10.12 (Material world) is something like the tape-recorded voice of a person who is now
separated from the voice. As the tape recording is situated on the tape, so the whole cosmic
manifestation is situated on the material energy and appears separate by means of käla.

Penances of Brahma (Text 4-6)

Brahma engaged in devotional service After 100 celestial years both the lotus and water
began to tremble. Brahma drank the wind and water completely.

Fourteen Planetary Divisions Created (Text 7-9)

Brahma contemplated how to create the universe, which were merged in that lotus. Brahma
entered into the lotus and he divided it into 3 divisions and later into 14 divisions.

Unchangeable and Limitless Eternal Time (Text 10-13)

Text 10: Vidura requests Maitreya to describe about eternal time.

Srila Bhaktivinoda Thakura mentions that verse 11-12 mentions Characteristics of the
Inconceivable Oneness and Difference (acintya bhedabheda laksanam)
Text 11-12: Time is (1) Primeval source of interaction of 3 modes of nature. (2)
Unchangeable (3) Eternal (4) instrument for SPG for His pastimes of material creation (5)
Separation between Lord as material energy and cosmic manifestation.
 Time is considered the impersonal feature of the Lord.
 This world is the self same Personality of Godhead, but it appears to be something
else beyond the Lord. This is due kala. E.g. a voice of person speaking and voice
recorded on tape recorder. They appear different due to presence of tape.

Text 13: This cosmic manifestation is as it is now, it was the same in the past, and it will
continue in the same way in the future.
 The systematic activities of the time factor are perpetual and eternal and can’t be state
to be false. The manifestation is temporary and occasional, but it is not false as
claimed by the Mayavadi philosophers.

Nine kinds of creation including human beings (Text 14-27)

Text 14-27: There are nine kinds of creations besides the one which naturally occurs due to
the interactions of the modes. 1. Creation of Mahat-tattva (2) Creation of false ego (3) Sense
perception (4) Creation of knowledge and working capacity (5) Controlling deities (6)
Ignorant darkness of the living entities (7) immovable entities – fruit trees without flowers,
trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have
no support, and trees with flowers and fruits. They are almost unconscious but have a feeling
of pain. (8) Lower species of life which are 28 in number. They are foolish and ignorant and
identify everything by their smell. (9) Human beings. Last 3 and demigods are vaikrta
creations, while other are prakrta creations. The appearance of Kumaras is both. There are 3
kinds of annihilations due to eternal time, the material elements and the quality of one’s
work.
 Other creations due to interactions of material elements which take place by the
intelligence of Brahma.
 3 kinds of annihilations – (1) due to the scheduled time of annihilation of the entire
universe. (2) due to fire which emanates from the mouth of Ananta (3) due to one’s
qualitative actions and reactions.
 Even most ferocious animals like tiger can be tamed by arrangement for meal and
sleep. Only snakes can’t be tamed by such an arrangement.

Creation of Demigods (text 28-29)

Text 28-29: Creation of demigods is of 8 varieties: 1. Demigods 2. Forefathers 3. Demons 4.
Gandharvas and apsaras 5. Yaksas and raksasas 6. Siddhas, charanas and vidyadharas 7.
Bhutas, pretas, pisacas 8. Superhuman beings. They are all created by Brahma.

Pürva-svädhyäya
5. Briefly describe Brahma’s creation of the planetary systems (4-9)
6. Explain why the living entities are sometimes called pratibimbas (9)
7. Time is considered to be what? (11)
8. List in brief some interesting features of the nine varieties of creations (14-29)
Chapter 11: Calculation of Time, From the Atom

The Ultimate Particle is Atom (Text 1-4)

Division of Gross Time and Duration of Life of the Human Beings (Text 4-12)

The Sun Enlivens All Living Beings (Text 13-15)

Duration of 4 millenniums (Text 16-22)

Duration of Life of the Manus (Text 23-27)

Brahma’s night (Text 28-39)

Radius of the Material World (Tex40-42)

Adhyaya Katha Sara

Verses 11.1-15:
The material manifestation is made of fundamental irreducible atoms that are invisible. These
join to form double atoms and three double atoms join to form a hexatoms, the hexatoms
being visible in the sunlight going through a window screen. Bodies are formed from large
groups of atoms.
Verses 11.16-42:
Vidura asks about the life span of those beings who live for more than a kalpa, and Maitreya
explains about the duration of the four yugas and the yuga-sandhyäs. Brahmä’s day is one
thousand cycles of the four yugas, and such also is the duration of his night. Fourteen Manu’s
reign for the duration of Brahmä’s day, each for just over seventy-one yuga cycles. At the end
of Brahmä’s day, devastation takes place due to the fire emanating from the mouth of
Saìkarñaëa, and thus great sages like Bhågu and other inhabitants of Maharloka transport
themselves to Janaloka, being distressed by the heat. During Brahmä’s night remain merged
in dissolution. There is also a partial devastation after each Manu. The duration of Brahmä’s
life is considered to be no more than a second for the Supreme Lord. Eternal time controls all
the different divisions, but it only controls those who are body conscious, even up to
Satyaloka. The universe is described to be four billion miles, and surrounded by layers of
elements ten times bigger than the previous. Lord Krishna is glorified by Maitreya as the
cause of all.

Discussion Topics
(Und) The atom is the ultimate indivisible particle of which the universe is composed. (11.1)
(PrA) People forget all these devastations and think themselves happy. (11.31)
Human being without a sense of responsibility is no better than the madman (11.33)
(Aut) Universal coverings - earth to ether, each ten times thicker than the previous. 11.41

The Ultimate Particle is Atom (Text 1-4)

Text 1-3: The ultimate particle is atom. Material body is but a combination of such atoms
 Atom is the minute subtle form of eternal time.

Division of Gross Time and Duration of Life of the Human Beings (Text 4-
12)
Text 4: Atomic time is measured according to its covering a particular atomic space. That
which covers the unmanifest aggregate of atoms is called the great time
 Standard time is calculated in terms of the movement of the sun. The time covered by
sun in passing over an atom is calculated as atomic time.

Text 5-12: 2 atoms make one double atom, and 3 double atoms make one hexatom. This
hexatom is visible in the sunshine which enters through the holes of a window screen. Time
taken for integration of 3 hexatoms is called truti; One month of humans is one day for pitas.
2 months comprise one season and 6 months comprise one movement of sum from south to
north. One calendar year of human beings is one day and night from demigods. Human
beings have duration of life of 100 years.

 One truṭi - 8/13,500 second

 One vedha - 8/135 second

 One lava - 8/45 second

 One nimeṣa - 8/15 second

 One kṣaṇa - 8/5 second

 One kā ṣṭhā - 8 seconds

 One laghu - 2 minutes

  One daṇḍa - 30 minutes

 One prahara - 3 hours

 One day - 12 hours

 One night - 12 hours

 One pakṣa - 15 days

The Sun Enlivens All Living Beings (Text 13-15)

Text 13-15: One completion of round on an orbit is called a samvatsara. There are 5 kinds of
orbits for sun, moon, stars and luminaries.

Duration of 4 millenniums (Text 16-22)

Text 16-17: Vidura asks about time in the planets above Brahmaloka which are not affected
by partial dissolution at the end of Brahma’s day.

Text 18-22: Aggregate of 4 yugas is 12000 years of demigods, i.e. 4.32 million. Satya = 4800
years, treta=3600, dwapar=2400 and kali = 1200 years. 1000 cycles comprise day and 1000
comprise night of Brahma Ji.

Duration of Life of the Manus (Text 23-27)

There are 14 Manus in a day of Brahma. Each Manu has his descendants. Each Manu's life is
a little more than 71 sets of cycles.
 There is a partial dissolution too when the Manu changes.

Brahma’s night (Text 28-39)

Text 28-34: At the end of Brahma’s day, living entities remain merged in dissolution.
Everything is silent. Sun and moon are without glare. The devastation takes place due to the
fire emanating from the mouth of Sań karṣaṇa, and thus great sages like Bhṛgu and other
inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of
the blazing fire which rages through the three worlds below. At the beginning of the
devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of
the seas become ferocious, and in no time at all the three worlds are full of water. The
Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with
His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto
the Lord with folded hands. Thus the process of the exhaustion of the duration of life exists
for every one of the living beings, including Lord Brahmā . One's life endures for only one
hundred years, in terms of the times in the different planets.
 It seems sun and moon are not destroyed, just their glare goes down.
 It is said that the blazing fire from the mouth of Sań karṣaṇa rages for one hundred
years of the demigods, or 36,000 human years. Then for another 36,000 years there
are torrents of rain, accompanied by violent winds and waves, and the seas and oceans
overflow. These reactions of worlds. People forget all these devastations of the worlds
 and think themselves happy in the material progress of civilization. This is called
mā yā , or "that which is not."
 Even Brahma Ji’s is afraid of death.
 A person who doesn’t perform devotional service is a madman.

Text 35-39: Vedas were born simultaneously with Brahma Ji. Brahma Kalpa, Padma Kalpa,
Varaha Kalpa. The duration of the two parts of Brahmā 's life, as above mentioned, is
calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of
Godhead.

Radius of the Material World (Tex40-42)

Text 40-41: Our Material world is expanded to a diameter of four billion miles, as a
combination of eight material elements transformed into sixteen further categories, within
and without, as follows. The layers of elements covering the universes are each ten times
thicker than the one before, and all the universes clustered together appear like atoms in a
huge combination.
 The coverings are earth, water, fire, air, ether and so on, each subsequently 10 times
bigger than the previous. Earth covering = 4billionx10
Text 42: Krsna is the cause of all causes. Vaikuntha is eternal and is abode of Maha Visnu.
 Manifestation of Maha Visnu in material world is temporary.

Purva Svadhyaya
1. What is the material manifestation's ultimate particle? (1)
2. What general observation does Prabhupäda make from the description of measuring time
given in verse 9?
3. What conclusion does Prabhupäda draw from the subject matters in verses 6-14?
4. What does Brahmä do in his sleeping condition? (22)
5. How long is the duration of Manu’s life? (24)
6. Who appears simultaneously with Manu? (25-27)
7. Briefly describe reactions which appear at the beginning of the partial devastation (31)
8. Explain the meaning of ‘yoga-nidrä’ (32)
9. Briefly describe the coverings of the universes (41)

Chapter Twelve Creation of the Kumaras and Others

Creation of the Nescient Engagements (Text 2-3)

Creation of 4 kumaras (Text 4-6)

Creation of Rudra and his sons and grandsons (text 7-15)

Brahma sends Rudra for penance (Text 16-20)

Brahma begets 10 sons (Text 21-24)

Religion and irreligion created (Text 25-27)

Brahma attracted to his daughter and gives up his body (Text 28-33)

Manifestation of 4 Vedas (Text 34-40)

Brahma establishes the Varnasrama system (Text 41-47)

Brahma as the complete form of the Absolute Truth (Text 48)

Creation of Svayambhavu Manu (Text 49-57)

Adhyaya Katha Sara

Verses 1-24:
Brahmä first created the nescient engagements. Then feeling contaminated he meditated on
the Lord for purification. Brahmä then created the Kumäras, who refused his order to
generate progeny, being absorbed in spiritual pursuits, thus angering him. From his anger,
Rudra and his expansions were born and assigned names, wives, and residences by Brahma.
When asked to generate progeny, they produced unlimited progeny who attempted to devour
the universe.
Brahma out of fear told them to stop devouring and engage in penance. Then Brahmä created
ten sons to help with generation Maréci, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu,
Vasiñöha, Dakña, and Närada, to deliver the path of bhakt.
Verses 25-35:
Brahmä manifested religion from his chest, irreligion from his back, lust and desire from his
heart, anger from between his eyebrows, greed from between his lips, the power of speaking
from his mouth, the ocean from his penis, and low and abominable activities from his anus.
Sage Kardama was manifested from his shadow. Brahmä had a daughter named Väk, born
from his body, who attracted his mind toward sex. Brahmä sons respectfully appealed to
Brahmä to give up the idea. Brahmä, very much ashamed, gave up the body he had accepted
which later turned into fog in the darkness. Brahmä then manifested the Vedas, the
paraphernalia for fire sacrifice, the 4 principles of religion, and social orders.
Verses 36-48:
Maitreya described how Brahmä gradually the manifest the four Vedas. Thereafter, Vedic
hymns which had not been pronounced before, priestly rituals, the subject matters of the
recitation, and transcendental activities were all established, one after another. Then came
other arts and sciences, and the fifth Veda, namely, the Puräëas and the histories. After that
Brahmä manifest the four pillars of religion and the four spiritual orders of life and their
divisions. Then he produced different types of verses, alphabets, and musical notes.
Verses 49-57:
Brahmä was lamenting the lack of population growth and considering what to do when Manu
and Çatarüpä manifest from his body and united in a sexual relationship, producing children
who married and populated the universe with their descendents.

Discussion Topics
(PeA) 4 Kumäras who are väsudeva-paräyaëa need not care for any other obligation (5,14)
Brahmä became attracted to Väk for sexual intercourse. (26-35)
(M+M) Çréman Närada Muni is the highest among all the sons of Brahmä (22)
(PrA) 5 kinds of ignorance. (2-3)
Varëäçrama produced from Brahmä. (41-44)

Analogies
3.12.31: The sun evaporates water from filthy places and yet is not infected with the quality
of the filth. Similarly, Brahmä remains unimpeachable in all conditions.

Creation of the Nescient Engagements (Text 2-3)

Text 2: Brahma created nescient engagements like self-deception, the sense of death, anger
after frustration, the sense of false ownership, and the illusory bodily conception, or
forgetfulness of one’ real identity.

Text 3: Seeing such a misleading creation as a sinful task, Brahma did not feel much pleasure
and therefore he purified himself by meditation on the Personality of Godhead. Then he
began another term of creation.
 Persons who do not care for the path of realization get full facilities from the Lord for
executing their proclivities to the fullest extent.

Creation of 4 kumaras (Text 4-6)

Text 4-6: Brahma created Sanaka, Sananda, Sanatana and Sanat Kumara. Due to semen
flowing upwards they were unwilling to adopt materialistic activities. The 4 sons denied
Brahma’s request to generate progeny. Brahma’s mind became angry.
 Not satisfied with creating nescience, Brahma Ji created sankhya, yoga, vairagya and
tapasa and Kumaras were created to entrust them with these 4 principles.
 How can Kumaras refuse the order of Brahma – their father and the creator of
universe? The answer is SB 11.5.41 – anyone who has taken shelter of the Lord is no
longer indebted to or servant of anybody.
 Anyone who is serious about gaining release from material bondage should not be
entangled in the false relationship of family bondage.
Creation of Rudra and his sons and grandsons (text 7-15)

Text 7-15: Brahma’s anger came out from between his eyebrows, and a child of mixed blue
and red was immediately generated. Due to anxious crying of child Brahma named him
Rudra. After his birth he began to cry: O destiny maker, teacher of the universe, kindly
designate my name and place. Brahma selected the following places for your residence: the
heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon
and austerity. Brahma gave Rudra eleven other names: Manyu, Manu, Mahinasa, Mahā n,
Ś iva, Ṛtadhvaja, Ugraretā , Bhava, Kā la, Vā madeva and Dhṛtavrata. O Rudra, you also have
eleven wives, called the Rudrā ṇīs, and they are as follows: Dhī, Dhṛti, Rasalā , Umā , Niyut,
Sarpi, Ilā , Ambikā , Irā vatī, Svadhā and Dīkṣā . Rudra created many offsprings.

Brahma sends Rudra for penance (Text 16-20)

Text 16-20: Rudra innumerable offsprings were very dangerous and when they assembled
they tried to devour the universe. Brahma Ji became afraid of this situation. Brahma Ji asked
Rudra to wait to for his turn of creation and not disturb creation and maintenance. He advised
him to engage in penance. Rudra entered into forests to do so.
 The so-called devotees or followers of Rudra are also a menace. They are sometimes
dangerous even to Rudra himself. Descendants of Rudra sometimes make plans to kill
Rudra — by the grace of Rudra. That is the nature of his devotees.

Brahma begets 10 sons (Text 21-24)

Text 21-24: Brahma begot 10 sons. Marīci, Atri, Ań girā , Pulastya, Pulaha, Kratu, Bhṛgu,
Vasiṣṭha, Dakṣa, and the tenth son, Nā rada, were thus born.
 The very name Nā rada suggests that he can deliver the Supreme Lord. Nā ra means
the "Supreme Lord," and da means "one who can deliver."

Religion and irreligion created (Text 25-27)

Text 25-27: Religion was manifested from the breast of Brahma, wherein is seated the SPG
Narayana and irreligion from back. Lust and desire became manifested form the heart of
Brahma, anger from between his eyebrows, greed from between his lips, the power of
speaking from mouth, the ocean from his penis, and low and abominable activities from his
anus. Sage Kardama was manifested from the shadow of Brahma.
 Anything which does not lead to the devotional service of the Lord is irreligion, and
anything which leads to the devotional service of the Lord is called religion.

Brahma attracted to his daughter and gives up his body (Text 28-33)
Text 28-33: Brahma became sexually attracted to his daughter Vak. Seeing this, the sages
headed by Marici spoke: Such an act has never been attempted by any Brahma before or
future, nor by you only in the previous Kalpa. You are the supreme and why you can’t control
your desire? May Lord protect religion for all goodness. Being ashamed due to this Brahma
gave up his body.
 Balavan indriya-gramo vidvamsam api karsati (SB9.19.17).
 Brahma fell victim before he heard SB.
 Unrestricted mixing with the fair sex leads to downfall. Maitreya cited this example
on the part of Brahma just to bring to our notice this great danger.
 The sages knew that there must be a purpose behind such mistake of such a great
personality. May be Brahma wanted to warn his subordinates about human frailties.
 The Lord gives protection to devotees who are always engaged in His transcendental
loving service, any by His causeless mercy He forgives the accidental fall of a
devotee.

Manifestation of 4 Vedas (Text 34-40)

Text 34-40: Once when Brahma Ji was thinking how to create as in past millenium, the 4
Vedas became manifested from his 4 mouths. Then the 4 ingredients for sacrifice-the
performer, the offerer, the fire and the action performed in terms of supplementary Vedas. The
4 principles of religiosity and duties of 4 social orders became manifest. 5 th Vedas – puranas
and histories were manifested. Different kinds of fire sacrifices
 As fire can consume everything without being contaminated, so by the grace of the
Lord, the fire of Brahma’s greatness consumed his sinful desire.
 Lord is always read to forgive His devotee if by chance he falls down from the noble
path of devotional service. SB11.5.42

Brahma establishes the Varnasrama system (Text 41-47)

Text 41-47: 4 legs of religion – education, charity, penance and truth and to learn them the 4
orders of life classification of castes according to vocation were manifest. Various Vedic
ceremonies, rules, different types of vanaprasthas and sannyasis orders, hymns, literary arts,
military science, health science, Gayatri, different alphabets, musical notes etc were manifest.

Brahma as the complete form of the Absolute Truth (Text 48)

Text 48: Brahma is the personal representation of the SPG as the source of transcendental
sound and is therefore above the conception of manifested and un-manifested. He is the
complete form of the Absolute Truth and is invested with multifarious energies.
Creation of Svayambhavu Manu (Text 49-57)
Text 49-57: Then Brahma accepted another body in which sex life was not forbidden. He
began to seriously think how to increase population. While he was still thinking this way, 2
other forms were generated from his body-Svayambhavu and Satarupa. They are not known
as son or daughter of Brahma, but just body of Brahma. They united in a sexual relationship
and increased the population. 2 son – Priyavrata and Uttanpada – and 3 daughters – Akuti,
Devahuti and Prasuti were born.. Akuti married to sage Ruci, Devahuti to Kardama and
Prasuti to Daksa. From them the population in different planets has sprung up until now.
 Hence Brahma is called grandfather and SPG as great-grandfather of all living
entities.

Pürva-svädhyäya
2. Why is the first condition of material life forgetfulness of one's real identity? (2)
3. What general principle can be drawn from the example of the 4 Kumäras? (5)
4. Why did Brahmä become angry on the refusal of his sons to obey his order? (6)
5. Why Lord Çiva is called Rudra? (10)
6. List some examples of where the Rudra principle is manifest. (11)
7. Why, in pictures, is Rudra always sitting in meditation? (17-19)
8. What does the name ‘Närada’ suggest? (23)
9. Why are ordinary men advised to concentrate the mind by focusing on the place between
the eyebrows? (26)
10.What general principles can be drawn from the incident wherein Brahmä became attracted
to Väk for sexual intercourse? (26-35)
11.What is the Upapuräëa and the païcamaà vedam? (38-39)
12.How do vidyä dänaà tapaù & satyaà relate to the 4 four social orders. (41)
13.Who is qualified to occupy the post of Brahmä? (48)
Unit 9 Varaha Avatara

Chapter 13-19

Chapter Thirteen: The Appearance of Lord Varaha

Hearing from mouth of pure devotees (Text 3-5)

Brahma pleased with Manu (Text 6-12)

Devotional Service as One’s Own self-interest (Text 13)

Small boar comes out of Brahma’s nostril (Text 14-22)

The tumultuous voice of Lord Boar (Text 23-29)

Lord Boar lifts the earth (Text 30-33)

Prayers of the sages to Lord Boar (Text 34-37)

The Lord is bound by sacrifice only (Text 38-39)

The earth as the wife of the Lord (Text 40-42)

There is no limit to Lord’s wonderful activities (Text 43-45)

Lord Returns to His abode (Text 46-47)

Hearing the auspicious narration of Lord Boar (Text 48-50)

Adhyaya Katha Sara

Verses 1-13:
Vidura inquired from Maitreya about the activities of Sväyambhuva Manu after obtaining a
wife. Manu respectfully requests direction from Brahmä. Brahmä instructs Sväyambhuva
Manu to create qualified progeny and protect them.
Verses 14-17:
Manu accepts the order of Brahmä and inquires about a place for himself and the living
entities born of him. While Brahmä was engaged in the process of creation, the earth had
been inundated by a deluge and had gone down into the depths of the Garbhodaka ocean
Manu requests Brahmä to lift the earth from the Garbhodaka ocean. Brahmä considers it best
to let the Lord give direction.
Verses 18-25:
While Brahmä was contemplating a solution, a small boar, the size of the upper portion of a
thumb, came out of his nostril. The boar then became situated in the sky in a wonderful
manifestation as gigantic as a great elephant. After roaring, Lord Varäha (1st incarnation in
Day of Brahmä) entered into the Garbhodaka ocean. Lord Varäha searched after the earth by
smell. The Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets
rest during the devastation at the end of Brahmä's day. Lord Varäha took the earth on His
tusks and got it out of the water.
Verses 34-50:
The inhabitants of Jana, Tapas and Satya lokas chanted Vedic hymns to glorify the Lord. Lord
Varäha then killed the demon Hiraëyäkña & suspended the earth on the edge of His curved
white tusks. Maitreya explained that Lord Varäha then placed the earth afloat on surface of
the water and He returned to His own abode. Maitreya then glorifies the benefits of hearing
the narrations of the Lord’s pastimes.

Discussion Topics
(PrA) Transcendental body of the Lord in the form of a boar (28, 34-35, 44, 48)
(T/A/R) Hearing pastimes of Lord deliver one from material existence (48-50)
Topics of pure devotee are as good as topics of the Lord. (1-5)
(Eva) Father & son relationship (7-11)

Analogies:
3.13.40: As a lotus flower with leaves is very beautifully situated, so the world, with its many
beautiful mountains, appeared on the tusks of the Lord Boar.

Important Teachings
Anyone who desires to know the limit of Lord’s activities is certainly non-sensical.

Hearing from mouth of pure devotees

Text 3-Vidura wanted to hear more about Manu because Manu was a great devotee.

Text 4-5 Persons who hear from a spiritual master with great labour and for a long time must
hear from the mouths of pure devotees about the character and activities of pure devotes,
because they always think within their hearts of SPG. Being pleased with meek and gentle
Vidura, Maitreya attempted to speak.
 Not only must one hear about the Lord, but also about devotees.
 Worship of devotee more potent than worship of Lord.

Brahma pleased with Manu

Text 6-10 Manu said to Brahma Ji – Please order us how we may be able to render service
unto you. Brahma said he was very pleased with him and his wife because they have
surrendered completely to Brahma’s instructions. A sane person accepts the order of father
with great delight and executes it to his full capacity.
 Kumaras disobedience of their father was abominable from a material point of view,
but because it was for a higher purpose, they were free from reaction of such
disobedience.
 Those who disobey their fathers on material grounds, however, are surely subjected to
disciplinary reaction.

Text 11-12: Please beget qualified children, rule the world as per principles of devotional
service and worship SPG through yajino. Protect the conditioned souls and me & Lord will
be pleased.
 Purpose of creation clearly described.
 One who marries to take licence to enjoy should also satisfy Visnu and follow
varnasrama system. But directly engaged in the process of devotional service may not
necessary undergo the disciplinary system of varnasrama. E.g. kumaras.
 Everyone must be educated in Visnu worship and engaged in devotional service of
Hrisikesa. Souls are meant to satisfy Lord’s senses. That is the process of complete
administrative system. One who knows this secret is perfect administrative head.

Devotional Service as One’s Own self-interest

Text 13: If Lord is not satisfied, then one’s labor for advancement is futile. One who does not
satisfy Him certainly neglects his own interests.
Small boar comes out of Brahma’s nostril
Text 14-17: Manu asks Brahma to lift earth from Garbhodak Ocean Brahma thought for long
time how this could be done. Brahma asks for direction from Lord

Text 18-22: A small boar came out of Brahma’s nostrils. His measurement was not more than
the upper portion of thumb. Soon He became gigantic. Brahma and sages began to argue.
Brahma thought He was Lord Visnu

The tumultuous voice of Lord Boar

Text 23-26: Lord Varaha roared like a great mountain. Brahma and Brahmanas became
enlivened by His roaring. Residents of higher planets started chanting Vedic hymns. After
again roaring in reply to the Vedic hymns, Lord entered into water.
 Great hills and mountains also roar because they are also living entities
 Volume of sound vibrated is in proportion to the size of the material body.
 By roaring Lord confirmed Brahma’s contemplation.
 Vedas are breath of the Lord and that breath was inhaled by Brahma. The breathing
from nostrils of Brahma caused appearance of Lord Boar. Hence Lord Boar is
personified Vedas.

Text 27-29: Before entering the water, Lord Boar flew in the sky, slashing His tail, His hard
hairs quivering. His very glance was luminous, and He scattered the clouds in the sky with
His hooves and His glittering white tusks. Lord searched the earth by smell. Then He entered
the water. Ocean seemed to become frightened.

Lord Boar lifts the earth

Text 30-33: Lord lifted the earth of His tusk and got it out of Garbhodak Ocean. Then He
killed Hiranayksa. Lord assumed a blue color of Tamala tree and hence all the sages, headed
by Brahma could understand Him to be the Supreme Personality of Godhead and offered
their prayers.

Prayers of the sages to Lord Boar

Text 34-36: Rsis said: Lord’s form if personified Vedas, and in the hair holes of Your body the
oceans are submerged. For certain reason You have assumed the form of a boar. Your form is
worshippable by performance of sacrifice, but miscreants are unable to see it. All the Vedic
hymns are in the touch of Your skin. In Your bodily hairs is the kusa grass, in Your eyes is the
clarified butter, and in Your legs are the 4 kind of fruitive activities. Your different body
parts are different plates of sacrifice and whatever You chew is known as agnihotra.
 Here so-called strict followers of Vedas, veda-vadis, who don’t believe in incarnation
of Lord, are condemned.
 Veda-vadis make a show of sacrifice but fail to follow Vedic regulations for the same.
In this age only sankirtan yagya can be performed, rest not possible.
 Since all ingredients of sacrifice are in Lord only, taking shelter of the Lord and
rendering service unto Him is the factual performance of all sacrifices.

Text 37:Repetition of Your appearance is the desire for all kind of initiations. Your neck is the
plate for three desires, and Your tusks are the result of initiation and the end of all desires.
Your tongue is the prior activities of initiation, Your head is the fire without sacrifice as well
as the fire of worship, and Your living forces are the aggregate of all desires.

The Lord is bound by sacrifice only

Text 38: Lord is the object of all sacrifices called soma and asoma, and He is bound by yajna
only.
 Devotee is understood to have performed all 7 different kinds of yajnas mentioned in
Vedas.

Text 39: Lord can be realized by pure mind freed from all visible and invisible material
contamination. He is the supreme master of knowledge in devotional service.

The earth as the wife of the Lord

Text 40-41: Sages praise the fortune of earth planet because of its being specifically sustained
by the Lord. Beauty of earth and Lord has increased due to each other.

Text 42: For all its residents, this earth is Your wife and you are the supreme father. Your have
invested Your potency in earth.
 Law of gravity is described here as potency of the Lord.
 People proud of the motherland but they don’t know the father.

There is no limit to Lord’s wonderful activities (Text 43-45)

Text 43: Your act of lifting the earth is not much wonderful because You have most
wonderfully created this universe.

Text 44-45: Even the residents of Jana, Tapas and Satya Loka are purified by water sprinkled
from Lord’s shoulder hairs. There is no limit to Your wonderful activities. Anyone who
desires to know the limit of Your activities is certainly non-sensical. Residents of both
spiritual and material world are bewildered by Your energy. So please bless us.

Lord Returns to His abode (Text 46-47)

Text 46-47: Lord placed the earth on water and went to His abode.

Hearing the auspicious narration of Lord Boar

Text 48-50: If one hears and describes in a devotional service attitude this auspicious
narration of Lord Boar the Lord is very pleased. Nothing remains unachieved when the SPG
is pleased with someone. Devotee is elevated to the highest perfectional stage by the Lord
Himself. Only animals can exist in this world and not be interested in the ultimate goal of
life.
Pürva-svädhyäya (Preliminary Self Study)
3. Explain why worship of devotees is more potent than the Lord’s worship. (3-4)
4. Describe the proper protection the head of a state must provide to the living beings in the
material world. (12)
5. Explain the significance of Lord Varäha’s appearing,
t. from the nostril of Brahmä (21- 26)
u. in the form of a boar (26 -28, 44)
6. Explain how by hearing narrations of the Lord’s pastimes, one is relieved of material
existence. (48-50).

Chapter Fourteen: Pregnancy of Diti in the Evening

Two Different Boar Incarnations (Text 2-4)

Diti Afflicted with Sex Desire (Text 8-12)

Kasyapa marries Thirteen Daughters of Daksa (Text 13-16)

Two Different Boar Incarnations (Text 2-4)

Taking Shelter of a Wife (text 17-21)

Lord Siva, the King of the Ghosts (text 22-29)

Kasyapa Obliged to Perform a Forbidden Act (text 30-31)

Siva as the Worshippable Lord of All Women (Text 34-36)

Sons Born of Diti’s Condemned Womb (text 37-43)

Prahlada as the Would-be Grandson of Diti (Text 44-50)

Satisfaction of Diti (Text 51)

Adhyaya Katha Sara

Verses 1-16:
Vidura asks Maitreya what was the reason for the fight between the demon king and Lord
Boar.Maitreya narrates how Diti, daughter of Dakña, begged her husband, Kaçyapa, the son
ofMaréci, to have intercourse with her in the evening to beget a child.
Verses 17-33:
Kaçyapa pacifies his wife by glorifying her, and wives in general, for the invaluable service
theyrender to the husband. Kaçyapa requests Diti to wait because the time was inauspicious
asLord Çiva, ghosts and evil spirits move during this time. Kaçyapa warns his wife not
tounderestimate the importance of Lord Çiva. Maitreya describes how Diti, pressed by sexual
desire, caught hold of the clothing of the great brähmaëa sage, just like a shameless public
prostitute. Kaçyapa being obligated to her engaged in sex with his wife even though the
timewas inauspicious.
Verses 34-37:
Diti prays to Kaçyapa for protection against the wrath of Lord Siva. He is very prone to anger
as well as quickly pacified (Rudra and Äçutoña). Diti knew that because of his being quickly
angered he might spoil the pregnancy she had so unlawfully achieved. But because he was
also Äçutoña, she implored her brähmaëa husband to help her in pacifying Lord Çiva, for her
husband was a great devotee of Çiva.
Verses 38-50:
Kaçyapa explained to Diti that everything was inauspicious and thus she would have two
contemptuous sons who will kill poor, faultless living entities, torture women. Then the Lord
will descend and kill them. Kaçyapa further explained that because of Diti’s lamentation,
penitence and proper deliberation, ..unflinching faith in the SPG ,adoration for Lord Çiva and
her husband, one of the sons [Prahläda] of her son [Hiraëyakaçipu] will be an approved
devotee of the Lord… Kaçyapa then enumerates some of the qualities of Prahläda.

Discussion Topics
(PeA) Cooperation between husband & wife for spiritual advancement (17-21)
Qualities of Prahläda (46-50)
(PrA) Comparison of Kaçyapa Muni to Haridäsa Öhäkura. (31-32)
Role of Lord Çiva (23-29)
(M&M) The unique contribution of Lord Caitanya to human society. (38-40)

Important Verses
Text 43

Analogies
3.14.20: The bodily senses are considered plunderers of the fort of the body. The wife is
supposed to be the commander of the fort, and therefore whenever there is an attack on the
body by the senses, it is the wife who protects the body from being smashed.

Two Different Boar Incarnations (Text 2-4)

Boar incarnation in Svayambhavu millenium-lifted the earth and assumed white color
Boar incarnation in Caksusa millenium – killed Hiranayksa and assumed red color

Vidura had heard about one of Them and proposed to hear about the Other. He asked for the
reason for fight between Lord and Hiranyaksa.

Diti Afflicted with Sex Desire (Text 8-12)

Diti, daughter of Daksa, being afflicted with sex desire, begged her husband, Kasyapa, the
son of Marici, to have intercourse with her in the evening in order to beget a child. Diti
wanted to have sons to be equal to her co-wives of Kasyapa Muni who all had children.

Kasyapa marries Thirteen Daughters of Daksa (Text 13-16)

Daksa asked his daughters their preference for husbands. After knowing their intentions,
Daksa handed over his 13 daughters to Kasyapa Muni. Kasyapa tried to pacify her with
suitable words.
 It seems that free selection of a husband was allowed by the father, but not free
association. The ultimate selection depended on the choice of the father.

Taking Shelter of a Wife (text 17-21)

Text 17-19: Kasyapa agreed to Diti’s proposal because a wife is source of three perfections of
liberation – dharma, artha and kama. One can cross over the material ocean by living with a
wife. Wife is so helpful that she is called the better half of man’s body because of sharing in
all auspicious activities. A man can move without anxiety entrusting all responsibilities to his
wife.
 A faithful wife is supposed to cooperate with her husband in fulfilling all material
desires so that he then becomes comfortable and execute spiritual activities.
 A faithful wife and spiritually trained brahmacari are a good combination for
advancement of the human mission.
 Training of the boy is brahmacarya and the training for the girl is chastity.
 By helping the other 3 sections of the society cultivate spiritual values, the
householder also makes advancement in spiritual life.
  When the wife is accepted as a sense gratificatory agency, personal beauty is the main
consideration, and as soon as there is a break in personal sense gratification there is
divorce. But when husband and wife aim at spiritual advancement by mutual
cooperation, there is no consideration of personal beauty or disruption of so-called
love. There is no love in material world. Marriage is actually a duty performed in
mutual cooperation for spiritual advancement. Therefore marriage is necessary to
avoid the life of cats and dogs.

Text 20- : As a fort commander very easily conquers invading plunderers, by taking shelter of
a wife one can conquer the senses.
 Out of 4 orders – householders are the safest.
 Bodily senses are considered the plunderers of the fort of the body, and wife is
supposed to be the commander of the fort who protects it from getting smashed.
 Without a fixed wife, a man creates disturbance by corrupting virgin girls and is
nuisance to the society, unless is trained in brahmacarya.
 Grihastha is responsible for producing first-quality brahmacaris, vanaprasthas and
sannyasis.

Text 21: To repay you is not possible even if we work after death too.
 It seems Kasyapa Muni was talking lightly in joke.
 Since husbands are protected by wives, they can’t repay them

Lord Siva, the King of the Ghosts (text 22-29)

Text 22-25: Kasyapa asks Diti to wait for few seconds because that particular time was
inauspicious because at that time ghosts and Lord of ghosts, Lord Rudra, are visible. Lord
Siva sitting on the back of his bull, travels at this time, accompanies by ghosts.
 Ghosts are bereft of a physical body because of their grievously sinful acts, such as
suicide – either material or spiritual.
 Lord Siva, being very kind to the ghosts, wants them to get physical bodies. So he
places them into the wombs of women who indulge in sexual intercourse regardless of
the restrictions of time and circumstances.

Text 26-29: Everyone is connected to Lord Siva, although he doesn’t consider anyone as his
relative. He is equal to everyone. No one in material world in equal or greater than him and
his character is followed by sages, he remain as a devil to salvation to devotees of Lord.
Unfortunate foolish persons laugh at him. Such foolish persons engage in maintaining the
body eatable by dog. Even Brahma follows the religious rites observed by him. He is the
controller of material energy. His devilish characteristics are simply imitations.
 Lord Siva desires that all luxurious articles, such as nice garments, garlands,
ornaments and cosmetics, be given to Lord Krsna only and hence he refuses to accept
them for himself.

Kasyapa Obliged to Perform a Forbidden Act (text 30-31)

Text 30-31: Diti couldn’t control her sex desire. So Kasyapa was obliged to perform the
forbidden act.
 In a similar situation Haridas Thakur saved himself from the allurements of Maya.
This is due to perfect Krsna Consciousness in spite of neither being born in a
 brahmana family nor being a brahmana. Kasyapa couldn’t do so even though he was
highly learned and knew the rules and regulations very well.

Siva as the Worshippable Lord of All Women (Text 34-36)

Diti asked her husband to pacify Lord Siva and not destroy her pregnancy. She prayed like
this-Lord Siva is simultaneously the very ferocious great demigod and the fulfiller of all
material desires. He is all-auspicious and forgiving, but his anger can immediately move him
to chastise. Let him be pleased with us, since he is the husband of my sister Sati and my
brother-in-law. He is also worshippable Lord of all women.

Sons Born of Diti’s Condemned Womb (text 37-43)

Text 37-38: Kasyapa spoke as following to pacify his wife-because of your mind being
polluted, because of defilement of the particular time, because of your negligence of my
directions, and because of your being apathetic to the demigods, everything was inauspicious.
 Being anxious to have good progeny, Diti forgot all Vedic injunctions. So her children
would not be worthy sons of a brahmana.
 Ravana, Hiranyakasipu, Hiranyaksa are not accepted as brahmana, even though they
were born of brahmana fathers. Hence there is a clear indication that a son of a
brahmana is not always brahmana.
 One or two raksasas in previous ages, but now many due to complete negligence of
discipline. Children born out of them are cause of happiness for society but
through Krsna consciousness movement they can be raised to the human
standard. That is the unique contribution of Lord Caitanya to human society.

Text 39-41: Kasyapa predicts that from her womb the 2 sons would be born who would cause
constant lamentation to all 3 worlds. At that time Lord will descend and kill them.
 The killing of the miscreants by the Lord is also the mercy of the Lord towards
the miscreant, although apparently the Lord takes the side of the devotee. Since
the Lord is absolute, there is no difference between His activities of killing the
miscreant and favouring the devotees.

Text 42-43: Diti expressed happiness that her sons would be killed by the Lord and not by
wrath of Brahmanas.
 If someone is killed by the wheel of the Lord and is thus fortunate enough to see the
arms of the Lord, that is sufficient for his liberation. Such good fortune is snot
achieved even by the great sages.

Prahlada as the Would-be Grandson of Diti (Text 44-50)

Text 44-50: Kasyapa said: Because of your lamentation, penitence and proper deliberation,
and also because of your unflinching faith in the SPG and your adoration of Lord Siva and
me, one of the sons of your son will be an approved devotee of the Lord and his fame will be
broadcast equally with that of the SPG. Saintly people will follow his example of being free
from animosity. Everyone will be pleased with him. He will have great intelligence, would be
situated in transcendental ecstasy and will enter the spiritual sky after quitting this material
world. He will be endowed with all good qualities.
 Lord as Supersoul makes others like His pure devotee. There are many instances in
history wherein even the most ferocious animal became friendly to a pure devotee.
Satisfaction of Diti
Text 51: Hearing that her sons would be killed by Krsna and that her grandson would be a
great devotee, Diti was highly pleased in mind.

Pürva-svädhyäya
1. List reasons for Diti's appeal. (10-14)
2. Kaçyapa married how many of Dakña’s daughters? Explain how the marriages were
arranged. (13-14)
3. Explain how husband & wife should cooperate for spiritual advancement. (17)
4. Examine how boys & girls were differently trained in Vedic culture. (17)
5. Why is the wife considered the better half of a man's body? (19)
6. What guidelines given here could help to reduce the divorce rate? (19)
7. Explain why the gåhastha asram is considered safe? (20-21)
8. What was the main reason for Kaçyapa agreeing to his wife’s proposal? (16, 31)
9. Why do ghosts worship Lord Çiva? How does Çiva help them? (24)
10.What is the significance of Çiva’s 3 eyes? (25)
11.What can be learnt from Lord Çiva’s uncivilized behavior? (27-29)
12.Sex with one’s wife, contrary to religious principles, is equivalent to what? (33)
13.Why are dogs considered a condemned species of life? (43)
14.List some of the qualities of Prahläda Mahäräja. (46-50)

Chapter 15: Description of the Kingdom of God

The Force of the Pregnancy of Diti (Text 1-5)

Living Entities Conducted by the Vedic Directions (Text 8-10)

The Lord and His devotees Reside in Vaikuntha (Text 11-14)

The Inhabitants of Vaikuntha (Text 15-22)

Importance of the Human Form of Life (Text 23-25)

The Four Kumaras Reach Vaikuntha (text 26)

The Doormen Block the Kumaras’ Way (Text 27-31)

There is complete harmony in Vaikuntha (Text 32-33)

A Brahmana’s curse cannot be counteracted (Text 34-36)

The Lord is the reservoir of all pleasure (Text 37-42)

The Kumaras Smell the Aroma of Tulasi leaves (Text 43-45)

Prayers of the Kumaras (Text 46-50)

Adhyaya Katha Sara

Verses 1-10
Diti keeps the embryos in her womb for 100 years fearing that their birth will cause
disturbance to the devotees. The demoniac influence of the sons in the womb of Diti
expanded darkness throughout the universe. The demigods approached Brahmä for an
explanation.
Verses 11-31
Brahmä explains how his sons, the four Kumäras, are free to travel throughout the material &
spiritual skies. Brahmä then describes Vaikuëöhaloka. Brahmä explains the qualities required
to enter the Kingdom of God. Brahmä describes how the four Kumäras entered into
Vaikuëöha. Upon passing through the first six doors of Vaikuëöhapuri the Kumäras were
stopped from entering the seventh door by the two doorkeepers there. After being checked the
Kumäras became angry.
Verses 32-36
The Kumäras thought the two doorkeepers to be imposters because, considering the Kumäras
enemies, their behavior was not in harmony with the Vaikuëöha mood. The Kumäras decided
that, since the doorkeepers find duality in Vaikuëöha, they should be sent to the material
world. Realizing they had been cursed by the sages, the doormen fell at their feet and
requested that the illusion of forgetting the Lord would not come upon them.
Verses 37-50
At that moment Padmanäbha, Lord Näräyaëa, arrived with associates and displayed to the
Kumäras His beautiful form. When the breeze carrying the aroma of tulasé leaves from the
toes of the lotus feet of the Lord entered the nostrils of those sages, they experienced a
change from impersonal to personal understanding. The four Kumäras then offered prayers to
the Lord.

Discussion Topics
(PeA) Qualifications for entering Vaikuëöha (25, 32-34)
Spiritual anger (31)
(PrA) Description of Vaikuëöha (14-25, 32-33)
The four Kumäras change from impersonal to personal conception (43-50)
Four Kumäras cursing of Jaya & Vijay (32-34)
Beauty and qualities of Näräyaëa (38-42)
(M&M) Material disharmony, spiritual harmony & ISKCON (33-34)

Analogies
3.15.8: Sense gratification is just like salt. One cannot take too much or too little, but one
must take some salt in order to make one’s foodstuff palatable.
3.15.33: just as in a machine there are hundreds and thousands of parts yet they run in
harmony to fulfill the function of the machine, in the Vaikuëöha planets the Lord is perfect,
and the inhabitants also perfectly engage in the service of the Lord.
3.15.39:To commit an offense against a devotee is very dangerous in devotional service.
LordCaitanya therefore said that an offense to a devotee is just like a mad elephant run loose;
when a mad elephant enters a garden, it tramples all the plants. Similarly, an offense unto the
feet of a pure devotee murders one's position in devotional service.
3.15.49: …the holes of the ears are like the sky. As the sky can never be filled up, the quality
of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable
of receiving more and more vibrations.

Important Teachings
 It is said that this material world is the perverted reflection of the spiritual world, so
unless there is variegatedness in the spiritual world, how can there be temporary
variegatedness in the material world?
 Kumaras prayed that although they might go to hell because they had cursed devotees,
they might not forget the service of the Lord.
 One should hear the glories of the Lord in association with pure devotees. This is
considered the supreme benediction for mankind.

Important Verses
Text 24: Even Brahma Ji wants to have a human form of life, for in human form one can
attain perfect religious truth and knowledge.

Text 25

Text 43:

Text 46: Kumaras prayed: Lord is not manifested to rascals, even though You are seated
within the heart of everyone.

Text 47: Lord’s form in manifested in suddha-sattva. Lord’s form can be understood only by
His mercy, through unflinching devotional service, by great sages whose hearts have been
purified in the devotional way.

Text 48: Expert and intelligent persons engage in hearing narrations of the auspicious
activities and pastimes of the Lord, which are worth chanting and worth hearing. Such
persons do not care even for liberation, to say nothing of other less important benedictions
like attaining heavenly kingdoms.

The Force of the Pregnancy of Diti (Text 1-5)

Text 1-5: As her sons would be source of trouble for demigods, Diti bore the semen for 100
years. BY the force of the pregnancy of Diti, the light of the sun and moon was impaired in
all planets and Demigods asked Brahma – “What is this expansion of darkness? Why is the
pregnancy of Diti causing such anxieties all over the universe?

Text 6-7: Anyone who meditates upon Brahma without deviation attains devotional service.
There is no defeat in this world for persons who control the mind and the senses by
controlling the breathing process and who are therefore experienced, mature mystics.
Perfection in yoga is attained by Brahma’s mercy.
 Devotee has complete control over mind and senses and they don’t fear anything.

Living Entities Conducted by the Vedic Directions (Text 8-10)

Text 8-10: All living entities within the universe are conducted by the Vedic directions, as a
bull by the rope attached to its nose. No one can violate the rules laid down in the Vedic
literatures.

The Lord and His devotees Reside in Vaikuntha (Text 11-14)

Text 11-13: Lord Brahma, being pleased with demigods’ prayer, tried to satisfy them- 4
kumaras travel throughout material and spiritual world. One they went to the spiritual world.
In spiritual sky there are Vaikuntha Planets, which are the residence of SPG and His pure
devotees and are worshipped by the residents of the material planets.

Srila Bhaktivinoda Thakura mentions that verse 14-16 mentions The Factual Truth of Krishna
(bhagavat-svarupa tattvam)
Text 14: In the Vaikuntha planets all the residents are similar in form to the SPG. They all
engage in devotional service to the Lord without desires for sense gratification.

The Inhabitants of Vaikuntha (Text 15-22)

Text 15: In the Vaikuntha planets is the SPG, who is the original person and who can be
understood through the Vedic literature. He is full of the uncontaminated goodness, with no
place for passion or ignorance. He contributes religious progress for the devotees.
 If one can’t go to a place, he has learnt about that from authorized books only. We’ve
trouble going to moon itself, what to speak of spiritual world. So we have to learn
from descriptions of Vedas and Puranas.
 Only shuddha sattva exists in spiritual world-both Lord and devotees there are of
same quality.
 Vaikuntha is very dear to Vaishnavas, and for the progressive march of the Vaishnavas
towards the kingdom of God, the Lord Himself helps His devotees.

Text 16: In those Vaikuntha planets there are many forests which are very auspicious. In those
forests the trees are desire trees, and in all seasons they are filled with flowers and fruits
because everything in the Vaikuntha planets is spiritual and personal.
 In Vaikuntha there is no difference between the tree and the animal or the animal and
the man. All are spiritual.
 Murtimat-everything has a spiritual form, formlessness is refuted here.

Text 17: The inhabitants fly in their airplanes, accompanied by their wives and consorts, and
eternally sing of the character and activities of the Lord, which are always devoid of all
inauspicious qualities. While singing the glories of the Lord, they deride even the presence of
the blossoming madhavi flowers, which are fragrant and laden with honey.
 Vaikuntha is full of opulences.
 Pure devotees consider glorification of the Lord more important that their own sense
gratification. To smell the flowers is simply for sense gratification.
 Serving the Lord in transcendental love yields such transcendental pleasure that, in
comparison, sense gratification is counted as insignificant.
Text 18: When the king of the bees hums in a high pitch, singing the glories of the Lord, there
is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravaka, the swan,
the parrot, the partridge and the peacock. Such birds stop their own singing simply to hear the
glories of the Lord.
 This verse reveals the absolute nature of Vaikuntha. There is no difference between
the birds and the human residents.
 All are on level on Krsna consciousness. There is no question of sense gratification.
 In material world, even an ass loves his voice. But, their even transcendental birds
prefer Lord’s glorification instead hearing their own voice.
 Principles of devotional service, beginning with hearing and chanting, are very
prominent in Vaikuntha.

Text 19: Although different flowering plants are full of transcendental fragrance, they are still
conscious of the austerities performed by tulasi, for tulasi is given special preference by the
Lord, who garlands Himself with tulasi leaves.
 The most important thing about spiritual world is that there is no envy among
devotees there.

Text 20: Inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald and
gold. Although crowded by their beautiful consorts, they cannot be stimulated to passion.

Text 21: Ladies in Vaikuntha are as beautiful as the goddess of fortune herself. Such
transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles
tinkling, are sometimes seen sweeping ht marble walls, which are bedecked at intervals with
golden border, in order to receive the grace of the SPG.
 Millions and trillions of goddesses of fortune who reside in Vaikuntha planets are not
exactly consorts of the SPG, but are wives of the devotees.
 There is no need to rub the marble, as there is hardly any dust, but just to receive the
grace of the Lord, they do it.
 Ravana like men want Laxmi without her husband Visnu, therefore Laxmi Ji moves
from there.
 Even goddess of fortune needs the Lord’s grace in order to be happy, yet in material
world even Brahma seeks her favour for happiness.

Text 22: The goddesses of fortune worship the Lord in their own gardens by offering tulasi
leaves. While doing so, they can see the reflection of their beautiful faces with raised noses,
and it appears that they have become more beautiful because of the Lord’s kissing their faces.

Importance of the Human Form of Life (Text 23-25)

Text 23: It is very much regrettable that unfortunate people do not discuss the description of
the Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder
one’s intelligence. Such persons are thrown into the darkest region of ignorance.
 The most important persons are the impersonalists, who cannot understand the
transcendental variegatedness of the spiritual world. Their mentality is described here
as ku-katha mati-ghnih, “intelligence bewildered by unworthy words.”
 It is said that this material world is the perverted reflection of the spiritual
world, so unless there is variegatedness in the spiritual world, how can there be
temporary variegatedness in the material world?
  This verse clearly stresses that people who try to discuss and understand the real
spiritual nature of the spiritual sky are fortunate. But unfortunate people call ore
meeting and convention on worldly problems.

Text 24: Even Brahma Ji wants to have a human form of life, for in human form one can
attain perfect religious truth and knowledge. If one in this human form of life does not
understand the SPG and His abode, it is to be understood that he is very much affected by the
influence of external nature.
 Human form is specifically meant for the living entity who can attain
transcendental knowledge and religious perfection.
 It is not possible to go back to Godhead in one life, but in human one should at least
understand the goal of life and begin KC.
 Human form is boat and spiritual master is the most able captain and information
from scriptures is favourable wind.
 One who doesn’t take full use of this facility is committing suicide.

Text 25: Persons whose bodily features change in ecstasy and who breathe heavily and
perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even
though they do not care for meditation and other austerities. Kingdom of God is above
material universe, and it is desired by Brahma and other demigods.
 Only who has developed desired qualities of devotee can enter in to Vaikuntha. Such
qualities are 26 in number.
1. He is very kind
2. He does not quarrel with anyone
3. He accepts KC as the highest goal of life
4. He is equal to everyone
5. No one can find fault in his character
6. He is magnanimous,
7. mild and
8. always clean, internally and externally
9. He doesn’t profess to possess anything in this material world
10. He is a benefactor to all living entities
11. He is peaceful and
12. is a soul completely surrendered to Krsna
13. He has no material desires to fulfil
14. He is meek and humble,
15. always steady,
16. and has conquered the sensual activities
17. He does not eat more than required to maintain body and soul together
18. He is never mad after material identity
19. He is respectful to all others and
20. does not demand respect for himself
21. He is very grave,
22. very compassionate and
23. very friendly
24. He is poetic
25. He is expert in all activities, and
26. he is silent in nonsense
 SB 5.5.2 confirms that such a person is eligible to enter into spiritual world.
 Such symptoms occur when we chant offencelessly.
 There are 10 offences to be avoided
 1. Blaspheming the devotees who have dedicated their lives for propagating the
holy names.
2. To consider names of demigods to be equal or independent to holy names of
Lord Visnu.
3. To consider spiritual master to be an ordinary person
4. To consider Vedic literatures or literatures in pursuance of Vedic version to be
an imagination.
5. To consider glories of chanting Hare Krsna to be an imagination.
6. To give some interpretations to the holy names of the Lord.
7. To commit sinful activities on the strength of the holy name.
8. To consider chanting of Hare Krsna as Karma Kanda.
9. To describe glories of the holy name to a faithless person
10. To not have complete faith in chanting of Hare Krsna and maintain material
attachments even after understanding so many instructions on this matter.
 Ecstatic symptoms – pulakasru – the symptoms of happiness and tears.
 Remedy - CC A.8.31 – if anyone takes shelter of LC and just chants the holy name of
the Lord, he becomes freed from all offences.

The Four Kumaras Reach Vaikuntha (text 26)

Text 26- Upon reaching Vaikuntha, the 4 kumaras perceived unprecedented happiness. The
spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of
Vaikuntha and was predominated by the SPG.
 Lord is one without second. No one is equal or greater to Him. Hence He is called
visva-guru.
 He is bhuvanaika-vandyam, the only worshippable personality in the 3 worlds.
 Sages felt unprecedented happiness because Vaikuntha was predominated not by
an ordinary man, but by different expansions of Krsna. This happiness is due to
yogmaya potency of the Lord.
 Breathing exercises and disciplines to keep health in proper order are not the ultimate
goals of yoga. Reaching Vaikuntha by yoga is its perfection.
 IF one travels by speed of light, it would take 40,000 yrs to reach spiritual world, but
by yoga one can go immediately. E.g. Durvasa Muni.
The Doormen Block the Kumaras’ Way (Text 27-31)

After passing through 6 entrances of Vaikuntha without feeling astonishment at all of the
decorations, they saw at the 7th gate 2 doormen of same age decorated with shankha, chakra,
gada and padma and they had bluish complexion. They stopped the sages with their staffs.
Kumaras became angry due to eagerness to see Lord.
 Sages were eager to see Lord and hence didn’t care to see the decorations.
 In Vaikuntha there is no age, so no one can know who is elder and who is younger.
 The sages maintained themselves as small children. They were not at all duplicitous.
Just as a child can enter any place without checking, the sages entered the six doors
without any checking and opened 7th door immediately. So when checked, just like
child, they naturally became angry.
 As per Vedic customs, a sannyasi is not stopped from going anywhere and he is
refused no gift. Doorkeepers should have known that they have come to see the Lord.
Therefore it was not apt for the doorkeepers to stop them
 Anger continues even in liberated stage, but it is not for personal interest or personal
sense desires.

There is complete harmony in Vaikuntha (Text 32-33)

Text 32-33: The sages said: “Who are these 2 persons who have developed such a discordant
mentality even though they are posted in the service of the Lord in the highest position and
are expected to have developed the same qualities as the Lord? How can enemies of Lord
come here? Probably they are impostors. In Vaikuntha there is complete harmony between
Lord and residents. Why then is there a seed of fear?
 Maya means disharmony between the living entities and the Supreme Lord, and
Vaikuntha means harmony between them.
 Krsna says in BG, give up all religion and surrender unto me. This is religion. In
Vaikuntha this principle is maintained in harmony, and therefore it is called harmony.
 If the same principle can be adopted here, wholly or partially, then it is also
Vaikuntha. If members of ISKCON, putting faith in Krsna as the centre, live in
harmony according to the order and principles of BG, they are living in Vaikuntha, not
in this material world.
A Brahmana’s curse cannot be counteracted (Text 34-36)
Text 34: Since they find duality in the existence of Vaikuntha life, they are contaminated and
should be removed from this place to the material world, where there are 3 kinds of enemies.
 BG 7.27 states because of impurity living entity is in disharmony with the Lord. By
that contamination he is transferred to material world.
 3 enemies are desire, lust and anger

Text 35-36: The doorkeepers fearing the curse held the feet of Brahmanas, for their curse
couldn’t be counteracted. They said: May the illusion of forgetting the SPG not come upon us
as we go progressively downward.
 Because the doorkeepers were also devotees, they could understand the gravity of
their mistake of offending a devotee.
 To a devotee any heavy punishment is tolerable, but the one which effects
forgetfulness of the Lord.

The Lord is the reservoir of all pleasure (Text 37-42)

Text 37: At that very moment, Lord along with Laxmi Ji appeared at the spot.
 In BG Lord promised that His devotees are not vanquished, so to save them He
appeared.
Srila Bhaktivinoda Thakura mentions that verse 43 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)

Text 45: This Form of the Lord is meditated upon by the followers of the yoga process, and it
is pleasing to the yogis in meditation. It is not imaginary but factual, as proved by great yogis.
The Lord is full in eight kinds of achievement, but for others these achievements are not
possible in full perfection.
 Success of yoga system is described here. Standard yoga practice is to meditate upon
Narayana, not something impersonal or void. This Narayana form is Krsna’s
expansion; therefore KC is the real, topmost process of yoga practice.
 Yoga as described in SB or BG or by patanjali is different from hatha-yoga practiced
these days. Real yoga is to control senses and after such control is established, to
concentrate the mind on Narayana.
 Beginning of sense control is to control the tongue. One who can control the tongue
can control other senses too. Many people are cheating by allowing drinking alcohol,
etc. and saying they can practice meditation.
  Lord is seated in everyone’s hearts, including animals. He is in every atom. Atma is
present only in one body, but Parmatma in every atom. E.g. sun is present
everywhere.
 Supersoul is friend and hence wants the soul to go back to spiritual world. He is
witness of the soul’s activities and hence bestower of all benedictions, and He endows
each individual with results of his actions.
 A person in KC is topmost yogi, but what is KC? Dovetailing individual
consciousness with the consciousness of the Supreme is called KC. E.g. Arjuna was
not inclined to fight, but later he acted as per Krsna’s instructions. So, he was in KC.
 A person in full KC acts by dictation of Krsna. In the beginning, dictation is received
through the transparent medium of the spiritual master. When one is sufficiently
trained and acts in submissive faith and love for Krsna under Guru’s directions, the
dovetailing process becomes more firm and accurate. At this stage, Krsna directs from
within and spiritual master from without. This is the perfection of yoga.
 For a perfect yogi there are 8 kinds of super achievements: 1. Become lighter than air
2. Smaller than atom 3. Bigger than mountain 4. One can achieve whatever he desires
5. One can control like Lord and so on. Above stage is greater than any of these.
 Yogic breathing processes were difficult even for Arjuna. More so in Kali Yuga.
Anyone having little interest in spirituality is likely to be misguided by so many
frauds. The only way is to follow principles of BG as practiced by LC-chanting holy
name of Krsna.
 This process is very simple and practical. No other process of yoga can be successful
in this age. This KC process is described as raja-vidya.
 Yoga necessitates controlling the senses, and Bhakti-yoga is the process of purifying
the sense. Purified senses are automatically controlled. So KC is not a manufactured
concoction of the speculative mind. It is enjoined in BG (9.34) – man mana bhava
mad bhakto mad-yaji mam namaskuru.

Prayers of the Kumaras (Text 46-50)

Text 46: Kumaras prayed: Lord is not manifested to rascals, even though You are seated
within the heart of everyone. We see You face to face, although You are unlimited. The
statements of Brahma have now been realized by us.
 So called yogis who concentrate their mind or meditate upon the impersonal or void
but can’t SPG within their heart are described here. They are described as duratmas.
 One should not be satisfied with Brahman realization only. When senses are purified
and one engages in devotional service with faith and devotion, Lord reveals Himself.
 Kumaras became fully satisfied because till now they had only heard of personal
feature of Lord, only impersonal form was till now revealed to them. But now they
were seeing Lord’s form which fully matches with description given by Brahma.
 Disciplic succession from Lord to Brahma, Brahma to Narada and Narada to Vyasa
and so on is accepted here.

Text 47: Lord’s form in manifested in suddha-sattva. Lord’s form can be understood only by
His mercy, through unflinching devotional service, by great sages whose hearts have been
purified in the devotional way.
 Here Bhagavan realization has been accepted as ultimate. Even though Brahma
explained about Lord, the kumaras actually couldn’t understand. They understood
only when they saw the Lord with their own eyes. In other words, if one sees or
 understands the SPG, the other 2 features of Lord are automatically understood.
Therefore Kumaras confirm: “You are the ultimate Absolute Truth”.
 Impersonalists may argue that the form of Narayana is so nicely decorated, He is
therefore no the Absolute Truth. But here it is confirmed that all the variegatedness of
the absolute platform is constituted of suddha-sattva. Material mode of goodness in
tinged with modes of passion and ignorance, but not in spiritual world.
 Absolute transcendental variegatedness is meant only for devotees, not for others,
because it can be understood only by the mercy of the Supreme Lord and by no other
mean.
 This mercy can be perceived by the devotee when he is completely freed from
contamination.

Srila Bhaktivinoda Thakura mentions that verse 48 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Text 48: Expert and intelligent persons engage in hearing narrations of the auspicious
activities and pastimes of the Lord, which are worth chanting and worth hearing. Such
persons do not care even for liberation, to say nothing of other less important benedictions
like attaining heavenly kingdoms.
 Transcendental bliss enjoyed by the devotees is completely different from the material
happiness enjoyed by less intelligent persons.
 Materialists are frustrated with religion because they can’t get maximum sense
enjoyment. SO they desire sayujya mukti, becoming one with Lord. Devotees don’t
care for any 5 kinds of mukti. They are interested only in sravanam kirtanam.
 Devotees don’t care for any higher planet because they know it is going to be
annihilated at one point.
 The stage when one feels pleasure by hearing Lord’ pastimes is also recommended by
LC. LC rejected all suggestions of Ramananda Ray, but one – one should hear the
glories of the Lord in association with pure devotees. This is considered the supreme
benediction for mankind.

Text 49: You let us be born in any hellish condition of life, just as long as our hearts and
minds are always engaged in the service of Your lotus feet, our words are made beautiful just
as tulasi leaves are beautified when offered unto Your lotus feet, and as long as our ears are
always filled with the chanting of Your transcendental qualities.
 Sages offering their humility because of their being haughty in cursing two other
devotees.
 Those who are devotees of the Lord are not afraid of any condition of life, provided
there is constant engagement in the service of the Lord. For them heaven or hell are
same. Materialists make a distinction.
 Kumaras prayed that although they might go to hell because they had cursed devotees,
they might not forget the service of the Lord.
 One may be very expert in speaking, but if he doesn’t use in service of Lord, it is
useless.
 In any condition of life if one goes on chanting he will never be unhappy.

Srila Bhaktivinoda Thakura mentions that verse 50 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Text 50: We offer our respectful obeisances unto Your eternal form as the Personality of
Godhead, which you have so kindly manifested. Your form can’t be seen by unfortunate, less
intelligent persons, but we are satisfied in our mind and vision to see it.
  4 sages were impersonalists in the beginning of their spiritual life, but by grace of
Brahma they understood the eternal, spiritual form of the Lord and felt satisfied.
 Impersonalists and yogis are not fully satisfied. They might become satisfied in mind,
but not in eyes. That satisfaction comes only on seeing the form of the Lord.
 Lord can be seen only by one whose eyes are smeared with love of God. For
impersonalist and yogis, He is hidden by curtain of yogmaya. When Lord was
personally present, many yogis and impersonalists could not see Him due to this
reason.

Pürva-svädhyäya
1. List some features of the Vaikuëöha planets. (13-27)
2. Describe sexual behavior in Vaikuëöha. (20)
3. Who are the most unfortunate persons & why are they unfortunate? (23)
4. Explain the general qualifications for entering Vaikuëöha (25, 32-34)
5. How were the four Kumäras able to reach the Vaikuëöha planets? (26)
6. What is the significance of the two doormen being of the same age? (27)
7. Analyze spiritual & material anger. (31)
8. Explain why the Kumäras cursed the doormen. (32-34)
9. Comment on the response of the doormen to the curse of the sages. (35-36)
10.Why did the Lord immediately appear after the doormen had been cursed? (37)
11.What was the qualification of the four Kumäras that enabled them to see the Lord
directly? (46, 50)
12. What is the significance of the Kumäras not being afraid of being born in any hellish
condition of life? (49)

Chapter 16: The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by
the sages

The Lord Always Favours the Brahmanas (Text 1-7)

The Brahmanas Are Ever Satisfied With the Lord’s Prasad (Text 8)

Brahmanas respected as representatives of Lord (Text 9-11)

Lord is anxious to get back His devotees (text 12)

The Lord’s Lovely and Illuminating Speech (text 13-15)

Prayers of the Sages (text 16-19)

Laxmi Waits Upon the Lord (text 20-21)

Krsna’s Pastimes Exhibited by Submission (text 22-25)

Devotee falls from Vaikuntha due to Lord’s desire (Text 26)

The Sages Leave the Transcendental Abode (text 27-28)

The Gatekeepers Fall from Vaikuntha (text 29-37)

Adhyaya Katha Sara

1-12
Padmanäbha told the four Kumäras that He approved of the curse. In fact He took
responsibility for the mistake of the doormen and sought forgiveness from the Kumäras. The
Lord explained that he would cut of His arm if it was hostile to His devotees & that because
He is the servant of His devotees His lotus feet have become so pure. The Lord then
requested that the doormen be allowed to return to His presence soon.
13-26
The Kumäras were astonished by the illuminating speech of the Lord because of its most
profound significance. The Kumäras understood that they had cursed two faultless persons
and were prepared to accept punishment from the Lord. Çré-bhagavän explained that that the
punishment inflicted by the Kumäras was originally ordained by Him. Therefore the doormen
will fall to a birth in a demoniac family and will be firmly united with the Lord through
intensified anger, and then return to His abode shortly.
27-32
The four Kumäras then circumambulated Padmanäbha, offered obeisances and departed. The
Lord explained to Jaya & Vijaya that their departure was foretold by Lakñmé, because when
she left His abode and then returned, they stopped her at the gate while He was sleeping. The
Lord returned to His abode.
33-37
As Jaya & Vijaya, their luster diminished by the curse of the brähmaëas, fell from Vaikuëöha,
the demigods roared with disappointment. Lord Brahmä explained that the doormen entered
the womb of Diti and that the prowess of these twin demons was the cause of the darkness in
the universe. Brahmä concluded that there was no remedy within his power because the Lord
Himself desired all this and He alone will come to our rescue.

Discussion Topics
(PrA/ ThA) Falling down from Vaikuëöha. (12, 26-27, 32, 35)
(PrA) The Lord desires to fight in the material world. (26, 29, 36)
The Lord’s affection to Jaya & Vijaya, & the four Kumäras. (1-12)
(SC) Seeing reverses as the grace of the Lord (36-37)
(M&M) Protection of the Vaiñëavas & brähmaëas. (4,6,8, 17, 23)
Ordered by Lord to preach.. cannot be counteracted by anyone (36)

Analogies
3.16.5: A wrong act committed by a servant leads people in general to blame his master, just
as a spot of white leprosy on any part of the body pollutes all of the skin.
3.16.23: When there is a fight between two persons, each of them protects the upper part of
his body—the head, the arms and the belly. Similarly, for the actual advancement of human
civilization, the best part of the social body, namely the brähmaëas, the kñatriyas and vaiçyas
(the intelligent class of men, the military class and the mercantile men) should be given
special protection.
3.16.26: It was the Lord's desire to send them (Jaya and Vijaya) to the material world, not
perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part
of enemy to the proprietor of the stage, although the play is for a short time and there is no
permanent enmity between the servant and the proprietor, so the sura janas (devotees) were
cursed by the sages to go to the asura jana, or atheistic families.

Important Teachings
 A devotee should be blameless because any offence by the devotee is a scar on the
SPG. He should continuously strive to develop the 26 good qualities.
 Conclusion: If one takes to KC with all seriousness, he is to be understood as
already purified, and Krsna is ready to give him protection by all means.
 By only following scriptures, one might be sometimes misled by rascals. The best
path is to follow authorities.

Important Verses

The Lord Always Favours the Brahmanas (Text 1 – 7)

Text 1-3: Lord congratulated the sages for their nice words and said: Jaya and Vijaya have
committed a great offence against you because of ignoring Me. So I approve of the
punishment that you have given to them
 When one is in Vaikuntha planet, even if by chance one commits an offense, he is
protected by the Lord; that is the difference from material world.
 In offending a devotee one neglects the Supreme Lord Himself.
 Lord understood that the whole problem was due to His lotus feet no seen by sages,
and therefore He wanted to please them by personally going there. Lord always
arranges in such a way that devotee is not bereft of having audience at His lotus feet.
E.g. LC sat with Haridasa Thakur daily, because as Muslim he couldn’t go inside
Jagannath temple.
 Goddess of fortune is not to be seen by ordinary persons, but by kindness of Lord He
appeared before them with the goddess of fortune.

Text 4-5: To Lord, the Brahmana is the highest and most beloved personality. As disrespect
was shown by His attendants, Lord took this to be an offence by Himself, and therefore
seeked sages’ forgiveness. A wrong act by a servant puts blame on master, just as a spot of
leprosy pollutes the whole skin.
 Lord is go-Brahman-hitaya-ca.
 Rig Veda says that one who are actually brahamans always look for lotus feet of
Visnu: Om tad visnoh paramam padam sada pasyanti surayah.
 Brahmana means Vaisnava and Vaisnava means brahmana.
 Glorification of brahmana by Lord is for devotee-brahmana only, not those born in
brahmana family but have no qualification.
 A devotee should be blameless because any offence by the devotee is a scar on the
SPG. He should continuously strive to develop the 26 good qualities.

Text 6: Anyone in the entire world, even candala, is immediately purified if he hears Visnu’s
glories. Since kumaras had completely realized Him, He was ready to lop off His own arm if
its conduct is found hostile to them.
 Real purification can take place if its members take to KC.
 Devotee can be recruited from any section of society, even though they may not be
well-behaved. (BG9.30-32)
 A devotee born in candala family, even if sometimes found in his habitual activity, is
not to be considered a candala. A devotee born in lower caste is not to be thought of as
born in lower caste. He is at least engaged in process of purification and will be very
soon purified.
 Conclusion: If one takes to KC with all seriousness, he is to be understood as
already purified, and Krsna is ready to give him protection by all means.

Text 7: Lord said: Because I’m the servitor of My devotees, My lotus feet have become so
sacred that immediately wipe out all sin, and I’ve acquired such a disposition that the goddess
of fortune does not leave Me, even though I have no attachment for her even though others
look for her favor.
 Just like devotees, Lord also thinks that His transcendental glories have increased due
to devotion of His servitors.
 As devotee is anxious to render service, so the Lord is anxious to render service to
devotee.

The Brahmanas Are Ever Satisfied With the Lord’s Prasada (Text 8)

Text 8: I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is
My own mouth, with the same relish as I do the delicacies offered to the mouths of the
brahmanas who have dedicated to Me the results of their activities and who are ever satisfied
with My prasada.
 Lord eats through sacrificial fire and the brahmana’s mouth. He relishes more through
the 2nd way. E.g. dealing of Advaita Prabhu with Haridasa Thakur. He offered
Haridasa Thakur the first dish of prasada after sacrifice.

Brahmanas respected as representatives of Lord (Text 9-11)

Text 9: I’m the master of yogamaya, ganges is the remnant after washing My feet and purifies
all including Lord Siva. If I can take dust of the Vaisnava on My head, who will refuse to do
the same?

Text 10: The brahmanas, the cows and the defenceless creatures are My own body. People
have poor judgement look upon these as distinct from Me. They are punished by Yamadutas.
 Defenseless creatures – cows, brahmanas, women, children and old men. One should
not be envious of them, especially cows and brahmanas.
 Helpless should be taken care of by their respective guardians, otherwise the
guardians will be subjected to the punishment of Yamaraja.

Text 11: They captivate My heart who respect the brahmanas with broad smile, even though
the brahmanas utter harsh words. They look upon the brahmanas as My own self and pacify
them by praising them in loving words, just as a son or as I’m doing now.
 Many instances when somebody has been cursed by brahmanas, he has not replied in
similar way, e.g. sons of Kuvera and here Jaya-Vijaya.
  Brahmanas and Vaisnavas should be considered earthly representatives of Narayana,
not daridra-narayana.
 Definition of unprotected in shastras as stated in purport to verse 10. Poor should be
protected, but only brahmanas can be taken as representative of Lord.

Lord is anxious to get back His devotees (text 12)

Text 12: Lord requested kumaras to order that Jaya & Vijaya’s time of exile expire soon.
 Lord is very anxious to get His servitor back into Vaikuntha. It proves those who once
entered a Vaikuntha planet can never fall down. Case of Jaya and Vijaya is not a
falldown, it is just an accident.
 There is no possibility of a misunderstanding between the Lord and the devotees, but
when there is are discrepancies between devotees, one has to suffer temporary
consequences.

The Lord’s Lovely and Illuminating Speech (13-15)

Lord Brahma said: Even though the sages had been bitten by the serpent of anger, their souls
were not satiated with hearing the Lord’s lovely and illuminating speech, which was like a
series of Vedic hymns. The sages couldn’t understand it completely and what He intended to
do. The sages felt thrill and spoke.

Prayers of the Sages (Text 16-19)

Text 16: Kumaras said: You are saying like You’ve done something wrong to us.

Text 17: You’re director of brahminical culture. You’re glorifying them to teach others. You
are the supreme worshippable Deity, not only for the gods but for the brahmanas.

Text 18: (1) You are the source of the eternal occupation of all living entities, and (2) by Your
multi-manifestations of Personalities of Godhead, You have always protected religion. (3)
You are the supreme objective of religious principles, and (4) in our opinion You are
inexhaustible and unchangeable eternally.
 The most confidential knowledge is “give up all other religious engagement and just
surrender unto Me.”
 If one doesn’t become KC after executing all their religious duties rigidly, it was
simply a waste of time.
 Sages confirm that Lord, not any demigod, is the ultimate goal of all religious
principles. Residence in demigods’ planets is temporary, while Lord, His devotees and
His abode aer eternal.
 Lord was mercifully saying to worship brahmanas and vaisnavas, actually Lord is
worshippable by all demigods, vaisnavas and brahmanas.

Text 19: Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by
ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be
favoured by others.
 Unless one is favoured by the Supreme Lord, one cannot cross over the ocean of the
nescience of repeated birth and death.
 Yogis here mean bhakti yogis –devotees.
Laxmi Waits Upon the Lord (Text 20-21)
Text 20: Laksmi waits upon You, for she is anxious to secure a place in the abode of the king
of bees, who hovers on the fresh wreath of tulasi leaves offered at Your feet by some blessed
devotee.
 Laxmi engages in service of Lord’s feet.
 No one can be the benefactor of the Lord; everyone is actually the servant of the
servant of the Lord.

Text 21: Lord is very attached to the activities of His pure devotees, yet He is never attached
to the goddess of fortune. How can He be purified, therefore, by the dust of the path traversed
by the brahmanas, and how can He be glorified or made fortunate by the marks of Srivatsa on
His chest?
 Lord served by hundreds of thousands of goddesses of fortune, yet He is not attached
to any one of them.
 Laxmi Ji is sometimes envious of tulasi, for it is permanently fixed on His feet and do
not move, while she sometimes has to please other devotees who pray for her favor.
Therefore Lord appreciates service of tulasi more than service of Laxmi Ji.
 Laxmi Ji is attracted by the opulence of the Lord, not by brahmanas’ benedictions
upon Him. Lord is not dependant on anyone’s mercy for His opulence; He is always
self-sufficient. Lord says His opulence is due to benedictions of brahmanas, just to
teach us to respect them.

Krsna’s Pastimes Exhibited by Submission (Text 22-25)

Text 22: You are the personification of all religion. Therefore You manifest Yourself in three
millenniums, and thus You protect this universe. By Your grace kindly drive away the
elements of rajas and tamas for the sake of the demigod and twice-born.
 Lord comes as channa-avatara in Kali-Yuga.
 The Lord is manifested as three couples by His six opulences. In that way He can be
addressed as tri-yuga.
 In 3 millenniums religious principles are protected by three kinds of spiritual culture,
namely austerity, cleanliness and mercy. Lord is the personality of religious
principles. So He can be called tri-yuga in this way also.
 In Kali-Yuga, these 3 requisites to spiritual culture are almost absent, but out of His
kindness, He appears as Lord Caitanya. LC is covered, because although He is Krsna,
He presents Himself as a devotee only. Devotees pray to Him to remove modes of
passion and ignorance.
 Kumaras understood that they were affected by modes of passion and ignorance
because, although in Vaikuntha, they wanted to curse devotees of the Lord.
 Austerity, cleanliness and mercy are qualifications of demigods and twice-born. They
can be accepted only by those in mode of goodness. Therefore the 3 prohibitions of –
no illicit sex, no intoxication and no eating anything except prasada.

Text 23-24: You are the protector of the highest of the twice-born. If You do not protect them
by offering worship and mild words, then certainly the auspicious path of worship will
rejected by the people in general, who act on the strength and authority of Your Lordship.
You never want the auspicious path to be destroyed. To benefit people, You destroy the
evil element. You are the proprietor of the three creations and the maintainer of the entire
universe. Therefore Your potency is not reduced by Your submissive behaviour. Rather, by
submission You exhibit Your transcendental pastimes.
 Yad-yad acarati sresthas. Lord appears in material world to show example of perfect
authority, and people have to follow His path.
 One cannot understand the Absolute Truth simply by mental speculation or logical
argument. Mahajano yena gatah sa panthah: one has to follow authorities.
 By only following scriptures, one might be sometimes misled by rascals. The best
path is to follow authorities.
 Protection of labourers should not be neglected, but special protection should be given
to upper orders. Of all of these, brahmanas and Vaisnavas should be given special
protection. Their protection is like worshipping the Lord. One should worship
brahmanas by offering them all kinds of endowments and sweet words. If this is not
done by our leaders, then human civilization will be lost. Lord wanted to teach these
and therefore He personally praised Kumaras so much.
 Lord’s position was not minimized when He bowed down before someone of this
world.
 Lord remains eternally as a cowherd boy, leader of battle, lover and king for the
benefit of everyone.
 Violence displayed by Lord in Kuruksetra through Arjuna was necessary as people
had become too irreligious. Nonviolence in this respect is rascaldom.

Text 25: Kumaras agreed to by punished as they had cursed sinless persons.
 Devotee cannot be at fault. One who has faith in Lord has all good qualities. Even if
he seems to be at fault due to previous conditioning, it should not be taken very
seriously. BG confirms that.

Devotee falls from Vaikuntha due to Lord’s desire (Text 26)

Text 26: Lord said: Your curse was originally ordained by Me, and they will take birth in
demoniac family. But they will be firmly united with Me in thought through mental
concentration intensified by anger, and they will return to My presence shortly.
 Lord sometimes wants to fight, but in Vaikuntha there is no enemy. So He comes to
material world.
 BG 4.8 – paritranay sadhunam............yuge yuge.
 But who will fight with Lord? No one is able to do that. So those pastimes are
performed with His associates. A devotee plays the role of enemy. So, Lord chose
Jaya and Vijaya to play part of enemy and got them cursed.
 No one falls from the spiritual world. But sometimes, due to Lord’s desires, devotees
come into material world as preachers or atheists. This is a plan of Lord. E.g. Lord
Buddha.

The Sages Leave the Transcendental Abode (text 27-28)

The Gatekeepers Fall from Vaikuntha (Text 29-37)

Text 29-35: Lord ordered Jaya and Vijaya to depart, but not fear. Though He was capable of
nullifying the curse, He wouldn’t. The curse had His approval. Their departure was foretold
by Laxmi Ji when they checked her from seeing the Lord while He was sleeping. Lord
assured them that by practicing bhakti-yoga in anger they will be cleansed of their sin and
will come back soon. After that Lord returned to His abode. Then the 2 devotees, their bodily
luster diminished and morose fell from Vaikuntha. A great roar of disappointment arose from
all rhe demigods. Then they entered the womb of Diti through the semen of Kasyapa.
 The conclusion of this incident: A devotee, once accepted by the Lord, can never fall
down.
 By practicing bhakti yoga one can become free from all sinful reactions.
 Bhakti yoga can be practiced in 12 rasas – 5 primary (direct) and 7 secondary
(indirect).
 Basic principle of bhakti-yoga is to think of Krsna always. Even asuras who do it out
of fear or anger derive benefit.
 Sages factually only went upto the gate of Vaikuntha, they didn’t entered it. Therefore
they returned.
 While conceiving a child one’s mind must be very sober and devotional. For this
purpose Garbhadhana-samskara is recommended. Kasyapa muni was disturbed when
he conceived.

Text 36: Brahma Ji said: The power of these asuras has diminished your power. There is
nothing that I can do for it is the Lord Himself who desires to do all this. Lord is the
controller of 3 modes. His yogamaya can’t be easily understood even by the masters of yoga.
He alone will come to rescue us.
 Lord wanted to fight and the 2 asuras fulfilled His desires.
 The will of the Lord is executed under all circumstances. It can’t be counteracted by
anyone.
 One should not be affected by seeing why a devotee is going through tribulations. E.g.
Haridasa Thakur, Jesus Christ, Pandavas were all tortured. One should understand that
there is Lord’s plan. And hence there is no use in talking about it as only Lord will
come to their rescue.

Pürva-svädhyäya
1. Explain the comparison between the Kumäras and Haridäsa Öhäkura. (2)
2. An offense by a devotee is considered to be what in relation to the Lord? (4-6)
3. What results from neglecting to care for the helpless under one’s protection? (10)
4. How should one face a grievous situation created by a brähmaëa? (11)
5. Give evidence proving that once entered Vaikuëöha one can never fall down (12)
6. Examine how the Kumäras responded to the speech of the Lord. (14-16)
7. Explain why Laxmé Devé is sometimes envious of Tulasé Devé. (21)
8. Explain how the fighting spirit is present in the Lord. (26)
9. What was the real reason for the cursing of Jaya and Vijaya? (26)
10.What role did Laxmé Devé play in the cursing of Jaya and Vijaya? (30)
11.What is the result of remembering the Lord in anger? (31)
12.Explain the significance of this incident happening at the gate of Vaikuëöha. (32)
Chapter 17: Victory of Hiranyaksa Over all the directions of the universe

The Birth of the two demons (Text 1-2)

Omens of evil times (Text 3-15)

The benediction of Hiranyakasipu (Text 16-19)

Hiranyaksa shows his splendour (Text 20-25)

Varuna waxes angry (Text 26-31)

Verses 1-23
After hearing Brahmä’s explanation of the darkness in the universe, the enlightened demigods
returned to their respective abodes. At the time of birth of the two demons many ill omens
occurred. The two demons were very strongly built. Hiraëyäkña traveled all over the universe
in a challenging mood. The demigods left their abodes in the heavens in fear of him.
Verses 24-31
He entered the ocean and scattered the aquatics. He moved about the ocean for many years
and eventually found Varuëa, who he challenged in battle. Varuëa responded that he was too
old for battle and that Hiraëyäkña should approach Lord Viñëu to satisfy his fighting spirit.

Discussion Topics
(ThA) Birth of demons causes natural disturbances (17.4, 5, 15)
Garbhädhäna-saàskära for peace in the world (17.15)

(SC) Strong body means advanced nation (17.17)

The Birth of the two demons (Text 1-2)

Text 1: Being freed from fear, the demigods returned to their planets.
 Eating, sleeping, mating and fear exist in demigods and earth both places. But in
trouble demigods approach authority while earthly beings defy authority.

Text 2: Diti gave birth to twins after 100 years of pregnancy.

Omens of evil times (Text 3-15)

Text 3-14: On their birth there were many natural disturbances, all very fearful and
wonderful, in the heavenly planets, earthly planets and in between them. There were
earthquakes, and it appeared that there was fire everywhere. Many inauspicious planets like
Saturn appeared, along with comets, meteors and thunderbolts. Unpleasant stormy winds
blew. Sky was covered with clouds, lightning seemed like laughing. Darkness reigned
everywhere. There were high waves in ocean, lakes and rivers. There were repeated solar and
lunar eclipses and there were loud sounds of thunder. Jackals, owls, dogs and asses cried
loudly. Birds flew and while cattle passed urine and dung. Cows gave blood instead of milk,
clouds rained pus, the images of the gods in the temples shed tears, and trees fell without any
wind. Inauspicious planets outshone auspicious ones.
 Because so many demons are being born today, number of natural disturbances has
increased.

Text 15: Everyone except the 4 kumaras became fearful.

 Many unwanted Children born without garbhadhana. So as a result we should suffer
by having demoniac population born due to reactions from laws of nature.

The benediction of Hiranyakasipu (Text 16-19)

Text 16-18: The 2 demons began to show uncommon bodily features, they had steellike
frames and they were huge like mountain and looked like kissing the sky. Earth shook as their
every step. They wore lot of ornaments. Kasyapa named them Hiranyaksa and
Hiranyakasyipu.

Text 19: Hiranyakasyipu was unafraid of death due to Brahma’s benediction.

 Lord wanted to personally kill him and show that a person as powerful as him can
also not escape death.

Hiranyaksa shows his splendour (Text 20-25)

Text 20-25: Hiranyaksa took a club and travelled all over the universe with a fighting spirit
just to satisfy his brother. Due to his strength he feared no one, while the demigods hid
themselves out of fear. Seeing this he roared loudly. Then he dived deep into the ocean. The
acquatic animals were stricken with fear and ran away.
 Demons want to train all family members to exploit everything for their sense
gratification, while devotees try to engage everything in Lord’s service.

Varuna waxes angry (Text 26-31)

Text 26-31: Then he reached Vibhavari, the capital of Varuna. Hiranyaksa made fun of
Varuna and asked for fighting. Varuna waxed angry, but by dint of his reason he managed to
curb the anger and replied: I’m too old for warfare. No one can give you fight except Lord
Visnu, so approach Him. Lord takes various incarnations like Varaha to exterminate wicked
fellows like you. Your

Pürva-svädhyäya
1. By hearing from authority, the demigods were free from what emotion? (17.1)
2. List some of the ill omens you find particularly terrific. (17.2-15)
3. What is the significance of the natural disturbances on this planet? (17.4)
4. Explain how Hiraëyäkña, who was born first was considered younger than Hiraëyakaçipu?
(17.18)
Chapter 18: The battle between Lord Boar and the demon Hiranyaksa

1. The Lord in His Boar Incarnation (Text 1-2)

2. The Abusive Words of the Demon (Text 3-8)

3. The Lord Expresses His terrible anger (Text 9-12)

4. Hiranyaksa and the Lord strike each other (Text 13-19)

5. Brahma addresses Narayana (Text 20-28)

Verses 1-28
On seeing the Lord lift the earth from the depths of the ocean, Hiraëyäkña challenged Him.
The Lord spoke harsh words to the demon in retaliation. Lord Varäha and Hiraëyäkña begin
to fight. Brahmä appears on the scene, and requests the Lord to kill Hiraëyäkña immediately.

Discussion Topics
(PrA) Demoniac attitude toward God (18.4, 6, 10)
(M&M) Devotees overcome death blows (18.15)

Analogies
3.18.6: But seeing that the earth on the ends of His tusks was frightened, He rose out of the
water just as an elephant emerges with its female companion when assailed by an alligator.
3.18.13: The demon, being thus challenged by the Personality of Godhead, became angry and
agitated, and he trembled in anger like a challenged cobra.
3.18.19: In their eagerness to win, they performed maneuvers of various kinds, and their
contest looked like an encounter between two forceful bulls for the sake of a cow.
3.18.24: the Lord could have killed the demon at once, but He played with him in the same
way as a child plays with a snake before killing it.

The Lord in His Boar Incarnation (Text 1-2)

Text 1-2: Hiranyaksa paid little attention to Varuna’s words. After learning from Narada the
whereabouts of SPG he went to the depths of the ocean. There He saw Lord Boar with earth
on His tusk. Hiranyaksa laughed and called Him a beast.
 Since demons are less intelligent, they fight with Visnu who is known as Ajita.
 Demons consider Lord’s Boar, Fish or Tortoise form to be beast and even His human
form as material. Some people in Gaudiya Sampradaya have a demoniac conception
about descent of Lord Nityananda.
 Avjananti mam mudha.

The Abusive Words of the Demon (Text 3-8)

Text 3-5: Hiranyaksa said: O best of demigods, this earth is entrusted to us and You can’t take
it without fight. You have been nourished by our enemies to kill us. Your power is only
mystic, so today I shall enliven my kinsmen by killing You. When You are killed all
demigods and sages will cease to exist.
 Sridhar Swami says although the demon wanted to deride the Lord, He actually
worshipped with his words.
 Demons are very much disturbed when devotees worship the Lord and want to kill the
Lord to make a permanent solution.

Text 6: Lord was pained by the abusive words of the demon. But seeing the frightened earth,
He rose out of water.
 Mayavadis don’t understand that Lord has feelings. He feels satisfied when someone
glorifies Him and feels dissatisfied when someone derides Him.
 Demon like mayavadis say Lord has no form, i.e. He is dead or lame. This causes
dissatisfaction to Him.
 Lord is sentient as we are.
 In order to protect devotees, He is always ready to tolerate insulting words.

Text 7: The demon gave a chase to the Lord, like an alligator gives a chase to elephant. He
said: are you not ashamed of running away?
 Lord didn’t care about demon’s insulting words because He was very conscious of
His duty. A dutiful man has nothing to fear.
 He was being merciful to His enemy by neglecting his words.

Text 8: Lord placed earth on surface of water and gave her ability to float on water. Demigods
showered flowers upon Him.
 Planets floating in air due to being endowed with Lord.
 Law of Gravity. Behind law is lawmaker.

The Lord Expresses His terrible anger (Text 9-12)

Text 9: The demon, who had a wealth of ornaments, bangles and beautiful golden armor,
chased the Lord with a great mace. Lord tolerated his piercing words, but in order to reply to
him, He expressed His terrible anger.
 Lord could have chastised the demon immediately, but the Lord tolerated him to
please the demigods and show that they should not be afraid of demons while
discharging their duties.
 Demon’s derision was like barking of dog, He didn’t care.
 Demons think money, physical strength and popularity can save them from wrath
of the SPG.

Text 10: Lord said: We are creatures of the jungle and We are searching after hunting dogs
like you. One who is freed from the entanglement of death has no fear from your loose talk,
for you are bound up by the laws of the death.
 Simply by understanding the transcendental nature of God one can go back home. But
demons & atheists do not try to understand, therefore they remain in entanglement of
birth & death.

Text 11-12: Certainly I’ve lost all shame and stolen the charge of inhabitants of Rasatala.
Since I’ve created enmity with a powerful being like you, I’ve no place to go and I’ll stay
here for some time. Give up your foolish talk and kill Me.
 God can’t be driven out of any place because He is all-pervading.
 Demons think of their possessions as their property, but everything belongs to Lord,
who can take it whenever He wants.

Hiranyaksa and the Lord strike each other (Text 13-19)

Text 13: Thus being insulted, the demon became angry just like cobra.
 Cobra is fearful to ordinary men, but not to enchanter. Similarly, demon may be
fearful to ordinary beings, but not to Lord. E.g. Rama and Ravana.

Text 14-19: Demon dealt a blow with his mace. Lord evaded it as a yogi evades death.
Demon began to repeatedly brandish it about. Lord tried to hit him, but the demon protected
it with his mace. In this way the battle continued. Both were injured. Their contest looked
like an encounter between tow forceful bulls for the sake of a cow (earth).
 Earth was previously known as Ilavrta-varsa, but gradually as time passed it was
divided by national boundaries.

Brahma addresses Narayana (Text 20-28)

Text 20-21: Brahma appeared with sages to see the fight. He addressed Narayana, who
assumed the form of a boar for the first time.
 Lord’s body is not of an ordinary boar. His body is full of yajna. Yajna means body of
Visnu.
 Brahma is here called svarat because he being the chief of all living entities, has a
greater potential of independence than any other. He is the representative of Krsna.

Text 22: Lord Brahma said: This demon has proved to be a constant pinprick to the demigods,
the brahmanas, the cows and innocent persons always worshipping Your lotus feet. Since he
attained a boon from me, he is wandering to fight with someone. There is no need to play
with him. Please kill him immediately before he presents another formidable challenge.
  Demons: generally fond of worshipping the demigods, and get power for sense
gratification. It causes troubles for innocent living entities. They habitually find fault
with them and cause trouble to demigods from whom they obtain boon, e.g. Lord Siva
and demon who asked boon that whose head he touches, the head is chopped.

5. How was the earth able to float on the water? (18.8)

Chapter 19: The killing of the Demon Hiranyaksa

1. The Lord Accepts Brahma’s Prayer (Text 1-4)

2. The Lord Invokes His Sudarsana Discus (Text 5-6)

3. The Great Demon’s Valor Frustrated (Text 7-14)

4. The Demon Employs Many Conjuring Tricks (Text 15-22)

5. Diti Recalls the Words of Her Husband (Text 23)

6. The Demon is killed (Text 24-26)

7. Brahma Arrives on the Spot (Text 27-30)

8. Lord Hari Returns to His Own Abode (Text 31-32)

9. Hearing the Works and Deeds of Devotees (Text 33-36)

10. Benefits of hearing pastime of killing Hiranyaksa (Text

37-38)

Adhyaya Katha Sara

Verses 1-38
The Lord and Hiraëyäkña continue to fight, and the Lord eventually kills him.
The demigods offer prayers to the Lord. Maitreya explained to Vidura that after killing the
demon, the Lord returned to own abode. Suta Goswami explains the benefits of hearing from
sages about this pastime of the Lord

(PrA) Hear kåñëa-kathä from proper authority (milk-snake analogy) (19.32-33, 37) The Lord
is the protector of His devotees from all dangers (19.30, 35)
(PeA) Feeling grateful for benedictions offered by the Lord. (19.36)

Analogies
3.19.16: Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first
boar, did not feel the least quaking in any part of His body, any more than an elephant would
when struck with a wreath of flowers.
3.19.13: He now took a trident which was as rapacious as a flaming fire and hurled it against
the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent
purpose against a holy brähmaëa.
3.19.26: His arms and legs broken and the hair on his head scattered, he fell down dead, like
a gigantic tree uprooted by the wind.

The Lord Accepts Brahma’s Prayer (Text 1-4)

Text 1: Brahma’s words were free from all sinful purposes and sweet as nectar, the Lord
heartily laughed and accepted his prayer with a glance laden with love.
 Demons pray to get powerful to create disturbance, but prayers of Brahma and other
demigods are free from all sinful reactions because they are to please Lord.
 People who go to demigods for advancement in sinful activities are considered bereft
of all intelligence. They don’t know what their actual self-interest is.
 Demons can’t get their boons from Lord as their purpose is sinful. E.g. dacoits in
Bengal used to worship Kali to plunder others but never went to Visnu temple.

Text 2-4: Lord aimed His mace at chin of the demon. But stuck by demon’s mace, His mace
slipped from His hands. Hiranyaksa didn’t attacked unarmed Lord.

The Lord Invokes His Sudarsana Discus (Text 5-6)

There was cry of alarm from gods and rsis when the mace. Lord acknowledged the demon’s
love of righteousness and invoked His Sudarsana discus. While Lord contended with demon,
who was actually chief of His Vaikuntha attendants, the demigods requested Lord to kill him
immediately.

The Great Demon’s Valor Frustrated (Text 7-14)

When the demon saw Him, his senses were overpowered with indignation. He began to hiss
like a serpent, and bit his lips in resentment. He aimed his mace and screamed. Lord knocked
the mace down with His left feet. Lord challenged him to get up and attack. Demon again
attacked and threw mace. Lord easily caught it. Lord offered the mace back, but he was
reluctant and felt humiliated. Then he threw a trident which was cut by Sudarsana just as
Indra cut a wing of Garuda.
 Garuda once stole a pot of nectar to save his mother. Angry Indra threw his
thunderbolt at him. Respecting the thunderbolt’s infallibility, the infallible Garuda
shed his one wing.

The Demon Employs Many Conjuring Tricks (Text 15-22)

Text 15-16: Demon struck his fist against Lord’s broad chest and then went out of sight. It
was like elephant being struck with a garland of flower, Lord didn’t feel any quacking.
 In Vaikuntha Lord is distinguished by the mark of Srivatsa on His chest. Srivatsa is a
curl of white hair.

Text 17-22: The demon employed many conjuring tricks and the onlookers thought that the
dissolution of world was near. Seeing this Lord discharged Sudarsana.

Diti Recalls the Words of Her Husband (Text 23)

At that very moment, a shudder suddenly ran through the heart of Diti. She recalled the words
of her husband and blood flowed from her breasts.

The Demon is killed (Text 24-26)

His magic dispelled, demon appeared before Lord Kesava and tried crush Him by his
embrace. But nothing happened. Then he struck Him with fists. Lord slapped him in the root
of the ear. Demon fell dead by this.

Brahma Arrives on the Spot (Text 27-30)

Text 27-29: Brahma and others arrived on spot, demon’s bodily lusted was yet unfaded and
said: Oh, who could meet such blessed death? He was struck by a forefoot of the Lord, whom
yogis meditate upon. He left his body while gazing the Lord’s body. But because of being
cursed by the kumaras they will take a few more births in demoniac families. After they will
return to their positions as personal assistants of Lord.
 Demon’s bodily luster was unfaded even after the soul left it, because the Lord, the
Supreme Spirit, was touching his body.
 One who sees the Lord when he quits body is very fortunate.
 Ultimate aim of yogis and mystics is to get rid of the material body. Therefore they
meditate in secluded places to attain yogic trance, not in public or in a demonstration
on stage, as nowadays practiced by many so-called yogis.
 Meditation should be targeted on the Lord, even if He is in boar form. If one can
continue such meditation at the time of death, on is liberated and transferred to Lord’
kingdom. This opportunity was given to the demon and therefore Brahma and
demigods were astonished

Text 30: Demigods said: All obeisances unto You! You are the enjoyer of all sacrifices, and
You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the
world. Fortunately, now the demon is slain and we are now at ease in devotion to Your lotus
feet.
 Spiritual world is pure goodness.
 All sacrifices are meant to satisfy Lord. In ignorance, people try to satisfy many
agents.
 Purified life is meant to please the Lord, and all sacrifices performed in purified life
are called KC. KC is developed by devotional service.

Lord Hari Returns to His Own Abode (Text 31-32)

Text 31: Then Lord Hari, origin of the boar species, returned to His own abode, where there
is always an uninterrupted festival. Lord was praised by all demigods, headed by Brahma.
 Lord is the origin of everything.
 Normally a boar or pig is very abominable, but Lord was not treated like that. He was
praised by Brahma and other demigods.
 This verse confirms that Lord appears as He is from His transcendental abode for
killing the miscreants and saving the devotee.
 He is all pervasive in spite of His residing in Goloka. E.g. sun and sunshine.
 In His abode there is non-stop utsava.
 Lord is called avatara because He descends from higher abodes of Vaikuntha.

Text 32: Maitreya said: I’ve explained the Lord’s boar incarnation and the demon of
unprecedented prowess as if he were just a plaything. I’ve narrated as I heard from my
spiritual master.
 Maitreya didn’t add anything but explained as he heard.
 Unless received by bonafide process of hearing from a spiritual master, the statement
of an acarya can’t be valid.
 Lord can kill millions of demons simply as a child play with dolls and breaks them.

Hearing the Works and Deeds of Devotees (Text 33-36)

Text 33: Suta G said: Vidura achieved transcendental bliss from the authoritative source of
the sage Maitreya and was very pleased.
 If anyone wants to derive transcendental pleasure by hearing the pastimes of the Lord,
he must gear from a bonafide source.
 One becomes an authority simply by presenting whatever he has heard from his
spiritual master.
 Sanatana G has especially warned that one should not hear from a non-devotee. Milk
& serpent.
 Mayavadi-bhasya sunile haya sarva nasa.
 Sages assembled to hear from Suta G were all brahmanas, but to become brahmana is
not everything. Perfection is attained when one hears the pastimes and activities of the
Lord from a bona fide source.

Text 34-35: What to speak of hearing the pastimes of the Lord, people may take
transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame
is immortal. Lord saved Gajendra.
 Even if one is an animal he can approach the Lord in devotional service, whereas even
a demigod can’t approach Him unless he is a devotee.

Text 36: What grateful soul is there who would not render his loving service to Lord? Lord
can be easily pleased by spotless devotees who resort exclusively to Him for protection,
though the unrighteous man finds it difficult to propitiate Him.
 Every living entity must feel grateful for the benedictions offered by the grace of the
Lord and therefore must be KC and offer devotional service.
 Thieves and rogues do not recognize the benedictions offered to them by Lord and
they can’t render devotional service. They go on using moonlight, sunshine, air and
water free of charge.

Benefits of hearing pastime of killing Hiranyaksa (Text 37-38)

Text 37: Anyone who hears, chants, or takes pleasure in the wonderful narration of the killing
of the Hiranyaksa demon by the Lord, is at once relieved of the results of sinful activities,
even the killing of a brahmana.
 Lord is absolute, there is no difference between His pastimes and His personality. So,
anyone who hears pastimes of Lord associates with Him directly and hence get freed
from all sinful reactions.
 One should be eager hear from bona fide source, the pure devotee.
 Since mayavadis consider these narrations as maya, they are not for them. They have
no faith in it, they do it only for monetary gain these days. Therefore we should not
hear from them.

Text 38: This most sacred narrative confers extraordinary merit, wealth, fame, longevity, and
all the objects of one’s desire. On the battle it promotes the strength of one’s vital organs. One
who listens to it at the last moment of life is transferred to Vaikuntha.
 Even though devotes don’t prosecute austerities or meditation, this process of hearing
gives them all benedictions.
 By hearing SB there is benefit both in this and ultimate issue.
 LC recommends 5 items – serve devotees, chant, hear SB, worship deity and live in
place of pilgrimage.

6. How is the Lord distinguished from all the other residents of Vaikuëöha? (19.15)
7. How did the Lord feel about the attack of the demon? (19.16)
8. What happened to Diti shortly before the death of her demoniac son? (19.23)
9. The demon tried to crush the Lord in his embrace, but the Lord, to his surprise, stayed
outside his arms. What is the lesson to be learned from this? (19.25)
10.How is one purified of sinful reactions simply by hearing the pastime of the Lord killing
Hiraëyäkña? (19.37)
11.If the Bhägavatam kicks out materially motivated religion why are “extraordinary merit,
wealth, fame, [and] longevity” offered to hearers of this pastime? (19.38)

Unit 10 Kardama Muni & Devahuti

Chapter 20-24
Chapter 20: Conversation between Maitreya and Vidura

1. Vidura born from the body of Vedavyasa (Text 1-4)

2. Hearing the magnanimous activities of the Lord (Text 5-6)
3. Questions by Vidura (Text 7-11)
4. Production of the total material elements (Text 12-15)
5. Brahma born from the Lotus flower (Text 16-17)
6. Brahma throws off the body of ignorance (Text 18-22)
7. Demons born from the buttocks of Brahma (Text 23-28)
8. The demon take twilight for a damsel (Text 29-37)
9. Brahma gives up his form of moonlight (Text 38-39)
10. Brahma created ghosts and hobgoblins (Text 40-41)
11. Brahma created sadhyas and pitas (Text 42-43)
12. Creation of the siddhas and vidydharas, kimpurusas, kinnars, serpents and Manus
(Text 44-51)
13. Brahma evolves great sages as his sons (Text 52-53)
Adhyaya Katha Sara
Verses 1-11
Çré Çaunaka asked Süta Gosvämé to continue narrating the talks between Vidura and
Maitreya.
Süta Gosvämé explained that Vidura, pleased to hear the narration of Lord Boar, then
inquired how Brahmä created living beings after evolving the Prajäpatis, how the Prajäpatis
created and evolved this universe, and how their wives assisted them.
Verses 12-16
Maitreya then summarizes sarga, the initial creation by Viñëu: When the equilibrium of the
combination of the three modes of nature was agitated by the unseen activity of the living
entity, by Mahä-Viñëu and by the force of time, the mahat-tattva was produced, which, in
turn, produced three kinds of false ego, which in turn, evolved many groups of five
principles.
Combining with the help of the energy of the Supreme Lord, they produced a shining egg,
which the Lord entered it as Garbhodakaçäyé Viñëu, sprouting from His navel an effulgent
lotus, the reservoir of all conditioned souls, and the birth place of Brahmä.
Verses 17-53
Maitreya then summarizes visarga, the secondary creation by Brahmä. Brahmä began by
creating the five kinds of ignorance that cover the conditioned souls. When Brahmä threw off
this body of ignorance, the Yakñas and Räkñasas seized it. Overpowered by hunger and thirst,
they went to devour Brahmä. Next Brahmä produced the chief demigods, shining with
goodness. After that he produced from his buttocks, demons who attacked him for sex life,
and in fear Brahmä sought protection from the Lord. The Lord ordered Brahmä to cast off
that subtle body which took the form of twilight. The deluded demons saw the twilight as a
beautiful girl who awakened their lust. After speaking words of infatuation, they seized her.
Next from Brahmä’s own loveliness, he manifested the hosts of Gandharvas and Apsaräs,
from his sloth, the ghosts and fiends, from his navel, the Sädhyas and Pitäs, from his power
of invisibility came the Siddhas and Vidyädharas, from his reflection, Kimpuruñas and
Kinnaras, from his stretched out body, came the snakes, and from his mind, came man. The
demigods and others praised the creation of man, who would please the demigods by acts of
sacrifice. Lord Brahmä, having equipped himself with saintly qualities, manifested the great
sages.
Discussion Topics
(PeA) The effect of traveling to places of pilgrimage (4)
Give up the sinful thought, it may be said that we give up the body. (28)
(PrA) The coverings of ignorance of the conditioned souls (18)
Kåñëa consciousness is sum total of good work for family, society etc. (43)
(ThA) When the conditioned soul first desired to lord it over material nature (12)
Homosexuality is demoniac. (26)

Analogies
3.20.17: Just as a highly posted manager is almost as independent as the owner of a firm,
Brahmä is described here as independent because, as the Lord's representative to control the
universe, he is almost as powerful and independent as the Lord
3.20.35: A patient is advised by the experienced physician to refrain from ordinary enjoyment
while in the diseased condition. A diseased person cannot enjoy anything; he has to restrain
his enjoyment in order to get rid of the disease. Similarly, our material condition is a diseased
condition. If one wants to enjoy real sense enjoyment, then one must get free of the
entanglement of material existence.
3.20.36: As moths at night surround a fire and are killed, so the demons become victims of
the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful
woman also afflicts the heart of a lusty demon.

Important Teachings

Vidura born from the body of Vedavyasa (Text 1-4)

Saunaka inquired-What did Svayambhavu Manu do after earth was situated in its orbit?
Saunaka also inquired about Vidura and his talks with Vidura. Vidura was no less than
Vedavyasa and hence was attached to Lord and His devotees.
 Krsna tried to stop the war, but the Kauravas didn’t hear his advice. So Vidura left the
palace thus setting an example that wherever Lord or His devotees are honoured should be
left.
 In India there are hundreds of sacred places of pilgrimage, of which Prayā ga, Hardwar,
Vṛndā vana and Rā meśvaram are considered principal.
 after retiring from active life and accepting the vā naprastha (retired) order, one should
travel everywhere to places of pilgrimage in order to purify himself
 One must go to sacred places not only to take bath there but to search out great sages like
Maitreya and take instructions from them.
 Narottama dā sa Ṭhā kura has forbidden us to go to such places of pilgrimage because in
this age, the times having so changed that a sincere person may have a different impression
on seeing the behavior of the present residents of the pilgrimage sites. He has
recommended that instead of taking the trouble to travel to such places, one should
concentrate his mind on Govinda, and that will help him. Of course, to concentrate one's
mind on Govinda in any place is a path meant for those who are the most spiritually
advanced; it is not for ordinary persons. Ordinary persons may still derive benefit from
traveling to holy places like Prayā ga, Mathurā , Vṛndā vana and Hardwar.
 If one sincerely searches for spiritual salvation, then Kṛṣṇa, being situated in everyone's
heart, gives him the intelligence to find a suitable spiritual master. By the grace of a
spiritual master like Maitreya, one gets the proper instruction and advances in his spiritual
life.

Hearing the magnanimous activities of the Lord (Text 5-6)

Hearing of narrations of Lord is exactly like bathing in the water of the Ganges, for it can free
one from all sinful reactions. The activities of the Lord are all magnanimous and worth
glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the
Lord?
 The water of the Ganges, the narrations of His pastimes and the words spoken by Him
are all on the absolute platform, and thus taking shelter of any one of them is equally
good
 The narration of the pastimes of the Lord, should be received with all respect by
devotees.
 One may hear BG and SB thousands of times and still not be satiated.
Questions by Vidura (Text 7-11)
Text 7-8: Suta G started speaking-Vidura was delighted to hear the story of Lord assuming Boar form
by His own potency and then spoke.
 A conditioned soul is forced to accept a particular type of body by the higher authority of
material laws, but here it is clearly said that the Lord was not forced to accept the form of a
boar by the external power. In Bhagavad-gītā the same fact is confirmed;

Text 9 to 11-What did Brahma do after creating the prajapatis? How did the Prajā patis create
according to the instruction of Brahmā , and how did they evolve this manifested universe?

Production of the total material elements (Text 12-15)

Maitreya said: When the equilibrium of the combination of the three modes of nature was
agitated by the unseen activity of the living entity (destiny), by Mahā -Viṣṇu and by the force
of time, the total material elements were produced. As impelled by the destiny of the jīva, the
false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of
rajas predominates. From the ego evolved many groups of five principles. They combined
with the help of the energy of the Supreme Lord and were able to produce a shining egg. For
over one thousand years the shiny egg lay on the waters of the Causal Ocean in the lifeless
state. Then the Lord entered it as Garbhodakaśā yī Viṣṇu.

Brahma born from the Lotus flower (Text 16-17)

From the navel of Viṣṇu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus
flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus
flower was the omnipotent Brahmā . When that SPG entered the heart of Brahmā , Brahmā brought his
intelligence to bear, and with the intelligence invoked he began to create the universe as it was before.
 This lotus is called hiranyagarbha.

Brahma throws off the body of ignorance (Text 18-22)

Brahmā created from his shadow the coverings of ignorance of the conditioned souls. They
are five in number and are called tā misra (anger or envy), andha-tā misra (considering death
to be the ultimate end – e.g. Carvaka philosophy), tamas (not knowing anything about spirit
soul), moha (illusion of bodily concept of life)and mahā -moha (to be mad after material
enjoyment). Out of disgust, Brahmā threw off the body of ignorance, and taking this
opportunity, Yakṣas and Rā kṣasas sprang for possession of the body, which continued to exist
in the form of night. Night is the source of hunger and thirst. Overpowered by hunger and
thirst, they ran to devour Brahmā from all sides. Brahmā asked them to protect him. He then
created the chief demigods, who were shining with the glory of goodness. He dropped before
them the effulgent form of daytime, and the demigods sportingly took possession of it.

Demons born from the buttocks of Brahma (Text 23-28)

Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex.
Because they were too lustful, they approached him for copulation. He ran in haste out of fear. He
approached the Personality of Godhead, who bestows all boons and who dispels the agony of His
devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental
forms for the satisfaction of His devotees. Brahma asked for His protection. On Lord’s instruction,
Brahma cast off his body.
 Brahmā 's constant dropping of his body does not refer to his actually giving up his body.
Rather, Brahmā gave up a particular mentality. Mind is the subtle body of the living entity.
We may sometimes be absorbed in some thought which is sinful, but if we give up the sinful
thought, it may be said that we give up the body.
  Brahmā 's mind was not in correct order when he created the demons. It must have been full of
passion because the entire creation was passionate; therefore such passionate sons were born.
It follows that any father and mother should also be careful while begetting children.

The demon take twilight for a damsel (Text 29-38)

Text 29-34: The body given up by Brahmā took the form of the evening twilight, when the
day and night meet, a time which kindles passion. The asuras, who are passionate by nature,
took it for a damsel. Upon seeing that girl, the asuras were all infatuated with an appetite for
sex and they began praising her
 Ś rīŚań karā cā rya has advised all persons not to be attracted by the interaction of flesh
and blood; they should be attracted by the real beauty in spiritual life. The real beauty
is Kṛṣṇa and Rā dhā . One who is attracted by the beauty of Rā dhā and Kṛṣṇa cannot
be attracted by the false beauty of this material world. That is the difference between a
demon and a godly person or devotee.

Text 35-37: The demons saw her playing with a ball. They observed her every step.
Captivated by her, they embraced her.
 Demons arrange many kinds of performances to see the glaring beauty of a beautiful
woman. Sometimes the demoniac arrange for so-called sports, like tennis, with the
opposite sex. The purpose of such sporting is to see the bodily construction of the
beautiful girl and enjoy a subtle sex mentality.
 This demoniac sex mentality of material enjoyment is sometimes encouraged by so-
called yogīs who encourage the public to enjoy sex life in different varieties and at the
same time advertise that if one meditates on a certain manufactured mantra one can
become God within six months.
 The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to
misrepresent and delude.
 A patient is advised by the experienced physician to refrain from ordinary enjoyment
while in the diseased condition. A diseased person cannot enjoy anything; he has to
restrain his enjoyment in order to get rid of the disease. Similarly, our material
condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one
must get free of the entanglement of material existence.
 In spiritual life we can enjoy sense enjoyment which has no end. The difference
between material and spiritual enjoyment is that material enjoyment is limited. Even
if a man engages in material sex enjoyment, he cannot enjoy it for long.
 Her every step agitated them more and more.

Brahma gives up his form of moonlight (Text 38-39)

Text 38: Brahma laughed and created apsaras and Gandharvas. After that, Brahmā gave up that
shining and beloved form of moonlight. Viś vā vasu and other Gandharvas gladly took possession of it.

Brahma created ghosts and hobgoblins (Text 40-41)

Brahmā next evolved from his sloth the ghosts and fiends. The ghosts and hobgoblins took possession
of the body thrown off in the form of yawning by Brahmā , the creator of the living entities. This is
also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are
impure, and their attack is spoken of as insanity.
  When a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts
then take advantage of his unclean state and haunt his body.

Brahma created sadhyas and pitas (Text 42-43)

From Brahma’s navel and invisible body Sadhyas and Pitas were created. It is through the
medium of this invisible body that those well versed in the rituals offer oblations to the
Sā dhyas and Pitā s [in the form of their departed ancestors] on the occasion of ś rā ddha.
 Those fathers and ancestors who, by freaks of nature, might not have a gross body for
material enjoyment can again gain such bodies due to the offering of ś rā ddha
oblations by their descendants. Oblations are offered at the lotus feet of Viṣṇu.
Because the Lord is thus pleased with the devotional service of the descendants, by
His grace He liberates the condemned souls of forefathers who do not have gross
bodies, and He favors them to again receive a gross body for development of spiritual
advancement.
 The devotee of the Lord, or one who is in Kṛṣṇa consciousness, however, does not
need to perform such ritualistic ceremonies as ś rā ddha because he is always pleasing
the Supreme Lord; therefore his fathers and ancestors who might have been in
difficulty are automatically relieved. E.g Prahlā daMahā rā ja.
 In a family where a Vaiṣṇava like Prahlā da is born, up to the fourteenth father back
are all automatically delivered.

Creation of the siddhas, vidydharas, kimpurusas, kinnars, serpents and

manus (Text 44-51)
Text 44-46: Then Lord Brahmā , by his ability to be hidden from vision, created the Siddhas
and Vidyā dharas and gave them that wonderful form of his known as the Antardhā na. One
day, Brahmā , the creator of the living entities, beheld his own reflection in the water, and
admiring himself, he evolved Kimpuruṣas as well as Kinnaras out of that reflection. They
took possession of that shadowy form left by Brahmā . That is why they and their spouses
sing his praises by recounting his exploits at every daybreak.
 The time early in the morning, one and a half hours before sunrise, is called brā hma-
muhū rta. During this brā hma-muhū rta, spiritual activities are recommended. Spiritual
activities performed early in the morning have a greater effect than in any other part
of the day.

Text 47-48: Once Brahmā lay down with his body stretched at full length. He was very
concerned that the work of creation had not proceeded apace, and in a sullen mood he gave
up that body too. The hair that dropped from that body transformed into snakes.

Text 49-51: One day Brahmā , the self-born, the first living creature, felt as if the object of his
life had been accomplished. At that time, he evolved from his mind the Manus, who promote
the welfare activities or the universe. The self-possessed creator gave them his own human
form. The previously created living beings praised Brahma’s this action like this: “Since
ritualistic acts have now been established soundly in this human form, we shall all share the
sacrificial oblations”.

Brahma evolves great sages as his sons (Text 52-53)

Text 52: Having equipped himself with austere penance, adoration, mental concentration and
absorption in devotion, accompanied by dispassion, and having controlled his senses,
Brahmā , the self-born living creature, evolved great sages as his beloved sons.
 The ritualistic performances of sacrifice are meant for material economic
development; in other words, they are meant to keep the body in good condition for
cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge,
other qualifications are needed. What is essential is vidyā , or worship of the Supreme
Lord.
 Generally, the different bodily postures in the yoga system are accepted by less
intelligent men to be the end of yoga, but actually they are meant to concentrate the
mind upon the Supersoul.
 After creating persons for economic development, Brahmā created sages who would
set the example for spiritual realization.

Text 53: To each one of these sons the unborn creator of the universe gave a part of his own
body which was characterized by deep meditation, mental concentration, supernatural power,
austerity, adoration and renunciation.
 Propaganda that one can enjoy this life materially and at the same time spiritually
advance is simply bogus.
 4 regulative principles are necessary.

Pürva-svädhyäya
1. What is the duration of each Manu's period? (1)
2. What general principle does Prabhupäda draw from the example of Vidura’s giving up the
company of his elder brother? (2)
3. What is the effect of traveling to places of pilgrimage (4)
4. Why has Narottama däsa Öhäkura forbidden us to go to such places of pilgrimage? (4)
5. Explain the cause of material creation. (12)
6. What is the atheist’s theory? (18)
7. Explain the significance of sex in regard to demoniac & divine life. (23)
8. Examine Prabhupäda’s comment on homosexuality. (26)
9. What is meant by Brahmä ‘giving up his present body’? (28)
10.The beginning of evening is the period for what? (30)
11.Analyze the difference between a demon and a devotee. (31, 34)
12.What is the purpose of sporting events with the opposite sex? (35)
13.Explain the difference between material and spiritual enjoyment (35)
14.Who are the Gandharvas and Apsaräs? (38)
15.What are the results of the Çräddha ceremony? (43)
16.Do the devotee need to perform such ritualistic ceremonies as çräddha? (43)

Chapter 21: Conversation between Manu and Kardama

1. Vidura asks about descendants of Svayambhavu Manu (Text 1-5)

2. Penance Practiced by Kardama Muni (Text 6-8)
3. Description of the Form of the Lord (Text 9-11)
4. Prayers by Kardama Muni (Text 12-16)
5. The Umbrella of the Lord’s Lotus feet (Text 17-18)
6. The Lord creates just like a spider (Text 19-21)
7. Visnu’s words are as sweet as nectar (Text 22)
8. Svayambhuva Manu’s daughter promised to Devahuti (Text 23-33)
9. Sama Veda Vibrated by the wings of Garuda (Text 34)
10. The Holy Lake Bindu sarovara described (Text 35-44)
11. Kardama delights the king with sweet accents (Text 45-56)

Important teachings
 Perfection of sight is in seeing the Lord. Proof – those who are actually elevated in
yoga aspire in life after life to see this form.
 Simultaneous sense gratification and yoga is condemned here.
 Whatever be one’s desire, he should worship Lord only.
 No living entity is independent, all are dependent on the mercy of the Lord. So, one
should enjoy life under the direction of Lord.
 Suffering in world occurs without any cause and nobody can extinguish it. Only if
there is downpour from clouds can it be extinguished. This is like mercy of spiritual
master.
 The greatest danger is transmigration and only devotional service can stop it.
 Lord unwillingly creates this material world
 Unless one is disgusted with the enjoyment of this material world, he cannot aspire
for liberation.
 Both sakama and niskama devotees have no frustration.
 If we pray to the Supreme Lord in every transaction of our material existence,
everything will be done nicely and suitable to our heart’s desire.
 World is a product of the supreme will. Since everything is His property, it should be
used in His service.
 This can be done only if one is compassionate.
 Devotee is not satisfied that only he himself is a devotee, but he tries to distribute the
knowledge of bhakti to all. Even if there are risks it should be done.
 To award fearlessness to the common man is the greatest act of charity. This is the
duty of sannyasi.
 Transcendental sound vibration of Hare Krsna also improves health and develop luster
on face

Important verses
Text 24,33

Analogies
3.21.32: Every candle has the full potential candlepower, but there is still the distinction that
onecandle is the first, another the second, another the third and another the fourth. Similarly,
there is nodifference between the immediate expansion of the Lord and His secondary
expansion.
3.21.32: Even if a gem just taken from a mine looks unpolished, the luster of the gem cannot
bestopped. Similarly, although Kardama was not properly dressed and his body was not
properlycleansed, his overall appearance was gemlike.
3.21.54: They are like the sun (The divisions of varëas and äçramas), a creation of God, and
therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to
exist.Similarly, when the varnäsrama system becomes degraded, it appears as a hereditary
caste system

3.21 ADHYÄYA-KATHÄ-SÄRA
Verses 1-11
Vidura inquired from Maitreya about the descendents of Sväyambhuva Manu. After
mentioning Priyavrata and Uttänapäda, he inquired about his three daughters, first Devahüti,
and then the others who married Ruci and Dakña. Maitreya explained how, commanded by
Lord Brahmä to beget children in the worlds, Kardama Muni practiced penance for ten
thousand years and pleased the Lord. The Lord revealed His transcendental form, with yellow
dress, ornaments including the Kaustubha gem and mark of Srivatsa, His curling dark hair,
with His usual four symbols in His four arms, except with a lily replacing the lotus, and His
lotus feet placed on the shoulders of Garuòa.
Verses 12-34
Kardama Muni bowed down to the Lord, with folded hands, and admitted that less intelligent
people ask for material blessings from the Lord. He then asked for a wife of like disposition.
He praised the Lord for his creation etc., being the benefactor of all. Seated on Garuòa, the
Lord spoke to Kardama, assuring him He already had arranged to fulfill his desire and that
persons like Kardama who have given everything to Him never experience frustration. The
Lord explained “Sväyambhuva Manu and his wife will come to deliver their daughter as your
wife. She is just the kind of woman that you have been looking for. She will give you nine
daughters
and My own plenary portion will appear and I will instruct her in Säìkhya.” The Lord
returned to Vaikuëöha on Garuòa, vibrating the Säma Veda by his flapping wings…
Verses 35-56
Sväyambhuva Manu approached Kardama at Bindu-sarovara and saw him to be somewhat
soiled, though invigorated from the Lord’s sidelong glance, like an unpolished gem. Seeing
that the monarch was bowing before him, the sage greeted him with benediction and received
him with due honor. He praised the emperor for embodying the protecting energy of Çré Hari
and thereby saving the world from unrighteousness. Kardama asked him about the purpose of
his visit, and promised to carry out his order.

Discussion Topics
(PeA) Fulfillment of desires should be entrusted to the Supreme Lord (28-30)
brahmacäré .. look very healthy and lustrous. (47)
(PrA) Difficulties of practicing añöäìga-yoga in this age of Kali (6-8,12).
Material sound and spiritual sound are completely different (22)
Worshiping the Supreme Person for material enjoyment. (15, 21)
Boys and girls of similar dispositions were married (15)
Degradation of varëas and äçramas. (52-56)
(M&M) Not compassionate to people in general = third-class devotee..
To award fearlessness to the common man is the greatest act of charity..
Householder has the duty to spread Kåñëa consciousness at home (31)
(AMI) not everyone is competent to be liberated (16, 21, 34)

Vidura asks about descendants of Svayambhavu Manu (Text 1-5)

Text 1-2: Vidura asks Maitreya to tell more about manu’s dynasty. His 2 sons – Priyavrata
and Uttanpada ruled the world according to religious principles.
  Regulated sex life to generate good population is worth accepting.
 Vidura wanted to hear about progeny of Manu because good devotee kings appeared.
 SB contains history of selected great pious kings because these activities are worth
hearing. People may benefit.

Text 3-4: Please tell about offsprings of Kardama and Manu’s daughter Devahuti, who was
endowed with eightfold perfection in yoga principles.
 Eightfold perfection-(1) control of senses (yam)(2) strict following of rules and
regulations (niyam) (3) practices of different sitting postures (asan) (4) control of
breath (pranayam) (5) withdrawing the sense from sense objects (6) concentration of
the mind (dhyana) (7) meditation (8) self-realization
 After self-realization there are 8 further yoga-siddhis.
 Both husband and wife were great yogis. Formerly, after making their lives perfect,
great sages and saintly persons used to beget children, otherwise they strictly followed
celibacy.
 Brahmacarya is required for self realization. One can’t go on with sense gratification
while advancing by paying to some rascal.

Text 5: Please tell about Ruci and Daksa and their children from daughters of Manu.
 Ruci married Akuti and Daksa married Prasuti.

Penance Practiced by Kardama Muni (Text 6-8)

Text 6 & 7: Maitreya replied: Commanded by Brahma, Kardama Muni practiced penance on
the bank of Saraswati for 10,000 years. He propitiated the Personality of Godhead, who is
quick bestower of all blessings upon those who flee to Him for protection.
 Yoga perfection can be attained only by persons of very long life. Propaganda that one
can achieve perfection by meditating for 15 min daily is bogus.
 Harer naam, harer naam……..gatir anyatha.
 Whether one practices yoga or does research to find God, one’s effort must be mined
with the process of devotion.
 BG 6th chapter – one who engages constantly in KC is topmost yogi.
 One has to surrender to Hari to achieve real success.
 Bhakti is direct process while others are indirect. In this age due people’s short life,
short memory, etc. only the direct path of chanting is most suitable.
 People want to be cheated and hence Lord sends great cheaters who misled in name of
yoga.

Text 8: The Lord, being pleased, showed Himself and displayed His transcendental form,
which can be understood only through the Vedas.
 Lord’s form is not imaginary. Sometimes impersonalists recommend that one
arbitrarily concentrates on some imaginary form. But the form of Lord is described in
Vedic literature.

Description of the Form of the Lord (Text 9-11)

Lord is free from material contamination. He is effulgent like sun, wear garland of white
lotuses and water lilies. He was clad is spotless yellow silk, and His lotus face was fringed
with slick dark locks of curly hair. Adorned with a crown and earrings, He held conch, disc,
mace and white lily. He glanced about in a happy, smiling mood whose sight captivates the
hearts of all devotees. A golden streak on His chest, the famous Kaustubha gem suspended
from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuda.
 Description of Lord is not imaginary, they are beyond material conception, even
Sankaracarya admits it.
 There was no point for Kardama to see an imagined form of Lord after practicing
yoga for 10,000 years.
 Perfection of yoga-seeing Lord in His eternal form. Process of KC is to do this.

Prayers by Kardama Muni (Text 12-16)

Text 12: Kardama was satisfied because his desire was fulfilled. He fell on the ground to offer
obeisances. His heart naturally full of love of God, with folded hands he satisfied the Lord
with prayers.
 Realization of personal form of Lord is highest perfectional stage of yoga – BG
 When one reaches stage of Samadhi, one can see Lord as Paramatma. Samadhi is
transcendental pleasure.
 Yoga system described by Patanjali is authoritative. Modern, so called yogis, not do it
whimsically, not following scriptures are ludicrous.
 If the existence of soul and Supersoul is admitted, the theory of monism is nullified.
So impersonalists and voidists twist Patanjali system to suit their way.
 One who attains 8 perfection of yoga can get various siddhis. But that is not the
ultimate goal. Ultimate goal isseeing the Lord.
 True yogis are prepared to undergo all tribulations, provided they can make progress
in realization of the Personality of Godhead.

Text 13: Kardama said: My power of sight is now fulfilled, having attained the greatest
perfection of the sight of you, who are the reservoir of all existences. Through many
successive births of deep meditation, advanced yogis aspire to see Your transcendental form.
 When one’s mind, body and activities are situated in the service of the Lord, one is on
the highest perfectional stage of goodness.
 When all the senses engage in the service of the Lord, one’s perfection is called
bhakti-yoga.
 Perfection of sight is in seeing the Lord. Proof – those who are actually elevated in
yoga aspire in life after life to see this form.

Text 14: Your lotus feet are the true vessel to take one across the ocean of mundane
nescience. Only fools worship those feet with a view to attain trivial pleasures of senses,
which are available in hell too.
 2 types of devotees – sakama and those who only desire service of Lord.
 Material pleasure is available to dogs & hogs too who have a hellish life.
  Simultaneous sense gratification and yoga is condemned here.
 Such persons are called hata-medhasah means “those whose brains are spoiled”.
 Intelligent person should aspire for nothing else but to cross over the ocean of
nescience by worshipping Lord’s feet.
 Lord gives only what a living entity desires.

Text 15: Kardama asks for a wife of similar disposition who may prove to be a veritable cow
of plenty in my life
 Horoscope matching is very important to know the psychology of boy and girl. Since
this system has been abandoned there are breaking of marriages.
 Like disposition because wife yields fulfilment of dharma artha kama moksha. Wife is
necessary to assist in spiritual and material advancement. One who has a good wife is
considered the most fortunate.
 Muni could have asked this benediction from Uma, as scriptures recommend that. But
he preferred to worship Lord because whatever be one’s desire, he should worship
Lord only.
 Advantage of worshipping Lord even though one has material motives is that he will
gradually become a pure devotee and have no material hankerings.

Text 16: You are the master and leader of all living entities. Under Your direction, all
conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. I
also offer oblations to You.
 No living entity is independent, all are dependent on the mercy of the Lord. So,
one should enjoy life under the direction of Lord.
 Why Kardama wanted to enjoy material life in spite of personally seeing and
experiencing the Lord? Not everyone is competent to be liberated from material
bondage. It’s everyone’s duty, therefore, to enjoy according to his present position, but
the direction of Lord or Vedas.
 Abiding Vedic rules will help one to be gradually elevated to liberation.
 No one can manufacture or concot a religion, religion refers to the laws of the Lord.
In BG, Lord says to surrender unto Him.

The Umbrella of the Lord’s Lotus feet (Text 17-18)

Text 17: People who give up stereotype worldly affairs and its beastly followers, and who
take shelter of the umbrella of your lotus feet by drinking the intoxicating nectar of Your
qualities and activities in discussion with one another, can be freed from the primary
necessities of the material body.
 After describing necessity of material life, Kardama Muni asserts that marriage and
other social affairs are stereotyped regulations for persons who are addicted to sense
enjoyment.
 Eating, sleeping, mating and defending are necessities of body, but those engaged in
KC are freed from social conventions.
 A KC person transcends past present and future to engage in eternal activities of soul.
 Devotees take shelter of this umbrella which protects from sun of birth and death.
 Constant transmigration is the cause of suffering in material life.
 This is compared to fire in forest. It occurs without any cause and nobody can
extinguish it. Only if there is downpour from clouds can it be extinguished. This
is like mercy of spiritual master.
 Only by chanting and hearing pastimes of the Lord can one forget the intoxication of
material existence.
Text 18: Time = big wheel, 360 joints, six rims in the shape of seasons, and numberless
leaves in the shape of moments, 3 naves = 3 period of 4 months which make a year, 13
spokes = 13 months including adhik masa. This wheel rotates on brahman, but can’t touch the
lifespan of devotees.
 Time factor can’t affect span of life of the devotees.
 BG-little execution of devotional service can save one from greatest dangers.
 The greatest danger is transmigration and only devotional service can stop it.

The Lord creates just like a spider (Text 19-21)

Text 19: You alone create the universes and again wind them by Your own energies, which
are under control of yogamaya, just as a spider creates a cobweb by its own energy and winds
it up.
 2 points here refute mayavada theory that everything is God.
 (1) Kardama says “O Lord, You are alone, but You have various energies.”
 (2) When the cobweb is manufactured by the saliva of the spider, the spider doesn’t
become impersonal.

Text 20: It is not Your desire, but You manifest this creation of gross and subtle elements just
for our sensual satisfaction. Let Your causeless mercy be upon me.
 Material world is not for devotees, spiritual world is.
 Lord unwillingly creates this material world, but He descends His personal form or
sends one of His reliable son or servant to give instruction.

Text 21: I offer my obeisances unto Your lotus feet, of which it is worthy to take shelter,
because You shower all benediction on the insignificant. To give all living entities detachment
from fruitive activity by realizing You, You have expanded these material worlds by Your
own energy.
 Whether one desires material enjoyment, liberation or pure devotional service, he
should offer obeisances to Lord, because Lord can grant that benediction.
 Unless one is disgusted with the enjoyment of this material world, he cannot
aspire for liberation.
 Those who want to know the truth Vedanta Sutra in forms of SB and BG is available.
 One who sincerely loves Krsna and yet wants material enjoyment is in perplexity.
Krsna, mercifully engages him in service and he gradually forgets the hallucination.

Visnu’s words are as sweet as nectar (Text 22)

Maitreya Said: Visnu replied with words as sweet as nectar.
 Whenever Lord speaks, He speaks from transcendental world. He does not speak from
the material world.
 Sound of spiritual world is always nectarean and eternal, while that of material world
is hackneyed and subject to end.
 If one chants a material name constantly, he will be exhausted, but that is not the case
with Lord’s name.
 When a devotee praises the glories of the Lord, He is very satisfied and grant
benediction upon the devotee without reservation.

Svayambhuva Manu’s daughter promised to Devahuti (Text 23-33)

Text 23: Lord said: Having come to know what is in your mind, I’ve already arranged for
that.
 Parmatma knows past present and future of each person.
 Lord never disappoints a sincere devotee, but He never allows anything which will be
detrimental to the individual’s devotional service.

Text 24: For those who serve Me in devotion by worshipping Me, especially who give up
everything unto Me, there is never any question of frustration.
 4 types of Sakama devotees – in distress, in need of money, inquisitive and the wise.
 Both sakama and niskama devotees have no frustration.

Text 25-29: Manu has his seat in Brahmavarta and rules over the earth. The king and queen
will come here day after tomorrow to see you. He has a grown up daughter with good
character and qualities. She is of your type. She will be your wife. She will beget 9 daughters
from you and through them, the sages will beget children.
 In Vedic culture the girl is given over to a suitable boy by the parents, she is never
allowed to select her own husband independently.
 If we pray to the Supreme Lord in every transaction of our material existence,
everything will be done nicely and suitable to our heart’s desire.
 In all circumstances we must take shelter of Lord and depend completely on His
decision.
 Only by God’s grace that one gets a suitable spouse.
 If we depend on the choice of the Lord, we will receive benedictions in greater
opulence than we desire.
 Brahmana boy marrying to ksatriya girl – intercaste marriage was allowed. But
brahmana girl couldn’t marry ksatriya boy.

Text 30: With your heart cleansed by properly carrying out My command, resigning to Me
the fruits of all your acts, you will finally attain to Me.
 All welfare activities must be performed in KC.
 If we act in KC under the direction of the Lord and His representative, then
everything is sanctified. KM acted like that and got the most excellent wife and child.

Text 31: Showing compassion to all living entities, you will attain self-realization. Giving
assurance of safety to all, you will perceive your own self as well as all the universes in Me,
and Myself in you.
 Simple process of self realization is described here.
 1st principle – World is a product of the supreme will. Since everything is His
property, it should be used in His service.
 This can be done only if one is compassionate.
 Devotee is not satisfied that only he himself is a devotee, but he tries to distribute the
knowledge of bhakti to all. Even if there are risks it should be done.
 There are 3rd class, 2nd class and 1st class devotees. 1st and 2nd class are compassionate
towards people in general and give them fearlessness.
 To award fearlessness to the common man is the greatest act of charity. This is
the duty of sannyasi.
 Householder’s duty is to earn money and spend 50% on devotional service, 25% on
family and 25% on emergencies.
 To become one with the supreme Lord means to be one with the interest of the Lord.
Lord wants man-mana bhava mad bhaktah and everyone should do it.

Text 32: My plenary portion shall appear as your son and I shall instruct your wife in
philosophy of ultimate principles.
 2 kinds of sankhya philosophies famous – one is godless and the other godly
philosophy propagated by son of Devahuti.
 Lord is one, but He becomes many.
 2 kinds of expansions-svamsa-kala (Visnu-tattvas) and vibhinnamsa (ordinary living
entities). Svamsa is direct expansion and kala is expansion from expansion. There is
no difference among Them. E.g. candle
 Similarly no difference between Him and His name. No difference between Lord and
arca-vigraha.

Text 33: pratyak-aksaja - Lord reveals only when the senses are KC. Then Lord departed.
 Lord is adhoksaja – cannot be seen by material senses. No one can hear His name, no
one can understand His form, no one can assimilate His pastimes. Then how can He
be seen and understood?
 By purifying sense through devotional service.
 He is also called ajita; He will conquer, but no one can conquer Him.

Sama Veda Vibrated by the wings of Garuda (Text 34)

Lord left by the pathway leading to Vaikuntha, a path extolled by all great liberated souls.
The sage stood listening as the hymns forming the basis of the Sama Veda were vibrated by
the flapping wings of Garuda.
 2 wings are 2 divisions of Sama Veda – brhat and rathantara.
 Only liberated persons can become devotees.and worship the path to Vaikuntha.
 Kardama heard Hare Krsna – the essence of Sama Veda.

The Holy Lake Bindu sarovara described (Text 35-44)

Text 35-37: Kardama started waiting for Manu. Manu, wife, and daughter started travelling
all over the world on their golden chariot. They reached Kardama’s asrama.
 Manu did not engage an agent because he loved his daughter very much. He wanted
to do it himself.

Text 38-39: The lake bindu-sarovara was resorted to by hosts of eminent sages. Its water was
auspicious and sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen
there from the eyes of the Lord, due to compassion for sage who had sought His protection.
 Lord and His tears are non-different, so bindu-sarovar is worshipped by great sages.
Lord’s drops of perspiration from legs became ganges and His tears became bindu-
sarovar.
 Sivamrta-jala : Siva means “curing”. Anyone who drinks water of Bindu-sarovara is
cured of all material diseases.

Text 40-44: Shore of the lake was surrounded by clusters of pious trees and creepers, rich in
fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which
uttered various cries. It was adorned by the beauty of groves of forest trees. There were
overjoyed birds. Intoxicated bees, peacocks and cuckoos were there. The lake was surrounded
by many flowering trees. Many birds were singing pleasantly. Its shores abounded with many
wild animals.
 Like humans, trees and animals are also pious and impious.
 Impious trees don’t bear fruits and flowers and nasty birds like crows are called
impious.
 Around bindu-sarovara every tree gave fruit and flower, while every bird chanted
Hare Krsna.
Kardama delights the king with sweet accents (Text 45-56)
Text 45-47: Manu came there and saw the sage in front of sacred fire. His body shone
brilliantly, though he had engaged in austere penance for a long time, he was not emaciated,
for the Lord had cast His affectionate glance upon him and he had heard the nectar flowing
from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of
a lotus, and he had matted locks on his head. He was clad in rags. Manu approached and saw
him to be somewhat spoiled, like an unpolished gem.
 Description of a brahmacari-yogi: first duty in morning is to offer sacrificial oblations
to the Supreme Lord. In this age chanting in recommended. They must rise early in
the brahma muhurat.
 Brahmacari feature showed in his body.
 Transcendental sound vibration of Hare Krsna also improves health and develop
luster on face.

Text 48-49: Sage greeted him with benediction and received him with due honor. The king sat
down. Kardama spoke as follows, delighting him with his sweet words.

Text 50: The tour you have undertaken is surely intended to protect the virtuous and kill the
demons, since you embody the protecting energy of Sri Hari.
 Ksatriyas were allowed to commit violence for violence for a good purpose is a part
of their duty.
 Kings or chief executive of the state is supposed to possess protective energy of the
Lord. Very difficult to find in this age. Modern leaders sit very nicely in their palaces
and try to kill innocent persons.

Text 51-56: You assume, if necessary, form of any demigod. All obeisances unto you, who are
none other than Lord Visnu. If you didn’t mount your victorious jewelled chariot, whose
mere presence threatens culprits, if you didn’t produce fierce sounds by the twanging of your
bow, and if you did not roam about the world like the brilliant sun, leading a huge army
whose trampling feet cause the earth to tremble, then varnasrama would be broken by the
rogues and rascals. If you give up all thought of the world’s situation, unrighteousness would
flourish, for men who hanker only after money would be unopposed. Such miscreants would
attack, and the world would perish. In spite of all this I ask you your reason for coming here.
Whatever it may be, we shall carry it out without reservation.
 Even though he was a brahmana, Kardama offered obeisance to ksatriya Manu
because Manu was a representative of the Supreme Lord.
 It is the duty of the king to protect varnasrama system. For want of such protection,
the pure system has become caste system.
 Material advancement is not real advancement. Real advancement is spiritual
advancement.
 India’s pure system became caste system due to foreign rulers, who didn’t care for it.
But pure or degraded, this system will continue because it has been created by Krsna.
 Because of disappearance of varnasrama, rogues are posted as kings.
 Previously there was training for all classes as there is training today for engineers,
doctors, etc.
 Unless there is the vigilance of a strong king, impious, unqualified men will claim a
certain status in society, and that will make the social order perish.
 Previously sages used to go to the kings and kings used to visit the sages; each was
glad to fulfil other’s purpose. This reciprocal relationship is called bhakti-karya.
Pürva-svädhyäya
1. Who were the two great sons of Sväyambhuva Manu? (2))
2. List some of the difficulties of practicing añöäìga-yoga in this age (6-8, 12).
3. How does a Kåñëa conscious person accept the form of Kåñëa is described in the Vedic
literature? (11)
4. Explain the significance of the phrase "like disposition”. (15)
5. In astrology, who is considered the most fortunate man? (15)
6. What is the advantage of worshiping the Lord for material enjoyment? (15)
7. Why did Kardama Muni want to enjoy material life in spite of his personally seeing and
experiencing the Supreme Lord? (16)
8. Who can be freed from the primary necessities of the material body.(17)
9. Explain how the “wheel of time” cannot touch devotees. (18)
10.What does one require before he can aspire for liberation? (21)
11.Examine how the Lord fulfills the desires of a sincere devotee. (23-24)
12.What was the Vedic system for selecting a suitable husband for a girl? (27)
13.What general principle does Prabhupäda draw from the example of Kardama Muni and
Devahüti having their respective desires fulfilled? (28-30)
14.Explain the difference between Vibhinnämsa, svämsa, and kalä expansions.(32)
15.Describe the flapping wings of the Lord's carrier, Garuda. (34)
16.Why didn’t Manu engage an agent to find a husband for his daughter? (36)
17.Describe Bindu-sarovara (39-44)
18.Comment on the sage Kardama’s reception of the king. (51)

Chapter 22: The marriage of Kardama Muni and Devahuti

The emperor addresses Kardama (Text 1)

The brahmanas and ksatriyas protect each other (Text 2-4)
Result of seeing and obtaining grace of a great saint (Text 5-7)
Devahuti desires a suitable husband (Text 8-9)
Kardama is offered Devahuti’s hand (Text 10-14)
The captivating beauty of Devahuti (Text 15-20)
Kardama’s face captures Devahuti’s mind (Text 21-22)
Satarupa gives a dowry to the bride (Text 23-25)
The citizens of Brahmavarta greet the emperor (Text 26-30)
Svayambhuva Manu as a saintly king (Text 31-39)

Important teachings
 If different social sections act in full cooperation, then the Lord is pleased.
 Even by a moment’s association of a great saintly person, one can attain all perfection,
though otherwise it may not be possible in 1000s of lifetimes.
 Favor of spiritual master is not received through any other part of the body but the
ears.
 When a disciple has received guru’s message and executed it perfectly and sincerely,
he has a right to ask a particular favor from guru.
 King Manu offering poor Kardama his daughter – in offering one’s daughter to a
person, the culture and quality are counted as prominent, not wealth or any other
material consideration.
 One should only beget a child who can perform the duties of Visnu.
 Another reason to beget a child is that a highly enlightened parent can train a child in
KC so that the child will not have to come back to material world.
 A person has lot of debts to different persons when he is born. But a devotee is free
from all obligations.
 It is not that the miseries of the material world completely vanish when one takes to
KC, but for one who is KC the miseries of material existence have no effect.
 Human life is actually meant for realization of perfection in KC. There is no
restriction against living with wife and children, but life should be so conducted that
one may not go against the principles of dharma, artha, kama and moksa.

Important Verses
Text 33

Analogies
3.22.4. One man thinks that the sun is on his head only, whereas five thousand miles away
another man is thinking that the sun is only on his head. Similarly, the Supersoul, the
Supreme Personality of Godhead, is one, but He appears to individually oversee each
individual soul.
3.22.35. As freshly prepared food is very tasteful but if kept for three or four hours becomes
stale and tasteless, so the existence of material enjoyment can endure as long as life is fresh,
but at the fag end of life everything becomes tasteless, and everything appears to be vain and
painful.

3.22 ADHYÄYA-KATHÄ-SÄRA
Verses 1-14
After Kardama spoke of the emperor’s exalted qualities, Manu explained how Brahmä
created the brähmaëas, who are full of austerity and knowledge and are averse to sense
gratification. The brähmaëas are said to be His heart and the kñatriyas His arms. Manu
explained that his daughter was seeking a suitable husband and by hearing from Närada of
Kardama’s good qualities, she fixed her mind on him. He thus offered his daughter to the
sage to be his wife. He recommended that the sage accept his offer, rather than reject it, and
later have to look elsewhere, risking degradation.
Verses 15-27:
Kardama confirmed his desire to marry. He then glorified Devahüti’s beauty, womanhood,
and chastity. He mentions how a Gandharva captivated by her beauty, fell from his airplane
after seeing her playing on the roof of the palace. Kardama agreed to the marriage proposal
on the condition that after his wife had children, that he might accept the life of devotional
service. Understanding the minds of his wife and daughter, Manu gladly gave his qualified
daughter to the equally qualified Kardama, and his wife presented the couple with gifts.
Relieved of his responsibility to get his daughter married, he cried tears of separation from
his daughter, andhe, his wife, and their retinue returned to their capital.
Verses 28-39:
Arriving at Barhiñmaté, though he was greeted by his joyful subjects, he first worshiped the
Lord. Then he entered his palace, which was filled with an atmosphere that eradicated the
three miseries of material existence. He always acted according to religious principles and
listened to the Lord’s pastimes daily with love. Thus although absorbed in material happiness,
he was not dragged to the lowest grade of life, for he always enjoyed his material happiness
in a Kåñëa conscious atmosphere. Because he ever engaged in hearing, contemplating,
writingdown and chanting the pastimes of the Lord, after his long life he attained the spiritual
world. During his life Sväyambhuva Manu, out of compassion, taught the diverse sacred
duties of men including varëäçrama dharma. Maitreya next promised to speak of the
flourishing of his daughter Devahüti.

Discussion Topics
(M&M) ..he requested this humble self to preach in the Western countries (5)
Everyone must promote devotional service for the pleasure of the Lord. (31)
Kåñëa consciousness movement gives people best opportunity ... (34)
(PeA) A saintly person has power to give immediate liberation to conditioned soul (5-6)
Favor of the spiritual master is received through the ears only. (7)
Example of devotional service of Sväyambhuva Manu (32-38)
(PrA) Cooperation within Varëäçrama-dharma (2-4)

The emperor addresses Kardama (Text 1)

Kardama fell silent and emperor started speaking.

The brahmanas and ksatriyas protect each other (Text 2-4)

Text 2: To expand himself in vedic knowledge, Lord Brahma from his face created the
brahmanas, who are full of austerity, knowledge, and mystic power and averse to sense
gratification.
 The brā hmaṇ as were created from the mouth of the Supreme Person, and therefore
they are meant to spread the knowledge of the Vedas in order to spread the glories of
the Lord.
 There are two works in this world-sense gratification and spiritual activity. Those who
take part in sense gratification are demons and those who take part in spiritual activity
are demigods.
 the kṣatriyas are said to be created from His arms, the vaiśyas are created from His
waist, and the śū dras are created from His legs.

Text 3: For the protection of the brahmanas, the 1000 legged supreme being created the
ksatriyas from His 1000 arms. Hence the brahmanas are His heart and the ksatriyas His arms.
 Brahmanas are head of the society. If head is clear and has not gone mad, then
everything is in proper position.
 Brahminical culture and cow protection are the basic principles for human
civilization.
 The ksatriyas are more like the whole body; even though the whole body is bigger
than the heart, the heart is more important.

Text 4: That is why the brahmanas and ksatriyas protect each other, as well as themselves;
and the Lord Himself, who is both the cause and effect and is yet immutable, protects them
through each other.
 Varnasrama is a cooperative system meant to uplift all to the highest platform of
spiritual realization.
 When the 2 higher classed co-operate, vaisyas and sudras automatically flourish.
 Lord is unattached to the activity of protection. Therefore, His energies in form of
brahmanas and ksatriyas protect each other.
 If different social sections act in full cooperation, then the Lord is pleased.
 Supersoul is one, but He appears to individually oversee each individual soul. They
are qualitatively same, but quantitatively different.

Result of seeing and obtaining grace of a great saint (Text 5-7)

Text 5: I’ve resolved all my doubts simply by meeting you, for have explained the duty of a
king who desires to protect his subjects.
 Result of seeing a great saintly person is described here. Even by a moment’s
association, one can attain all perfection, though otherwise it may not be possible
in 1000s of lifetimes.
 SP gives his own example of meeting SBSST. This gave him occupation of lifting so
many people and saved him from material miseries.

Text 6: I’m very fortunate to meet you. For you can’t be easily seen by those haven’t subdued
the mind and senses. I’m more fortunate to have dust of your feet on my head.
 Perfection of transcendental life can be achieved simply by touching the holy dust of
the lotus feet of a holy man. Otherwise there is no possibility of perfection in spiritual
life.
 Parampara system is very important as a means of spiritual success.
 One becomes a great devotee by the grace of his great devotee spiritual master.
Rituals are helpful, but real help is by grace of a great devotee spiritual master
 Yasya prasadad bhagavat prasada, yasya aprasadad na gati kuto api

Text 7: I’ve fortunately been instructed by you, and thus great favor has been bestowed upon
me. I thank God that I’ve listened with open ears to your pure words.
 BRS directs how to accept a bona fide spiritual master and how to deal with him:
Eagerly receive instructions from him and execute them.
 Manu received the same from Kardama
 Favor of spiritual master is not received through any other part of the body but
the ears. He instructs him in public, not privately. One may be instructed to be pujari,
editor, cook, preacher, etc.
 VCT-disciple should faithfully try to execute his particular instruction from guru and
should consider that his life and soul and execute it faithfully. That will make one’s
life successful.
  HPS: This purport is so great that it should be printed for separate distribution.
Prabhupada took Srila Visvanatha Cakravarti’s comments on the vyasa-atmika buddhi
verse as a personal instruction. For various reasons when we read this we took the
“write articles and poetry” as a personal and repeated instruction. Also, “he does not
instruct in secret, publicly”. Different people are fit for different service in the
Sankirtan movement. Before sometimes the attitude was that unless you were a book
distributor you were a demon and had no love for your spiritual master. Well, it may
be true, but maybe true also that even a dog can take part in this movement.

Devahuti desires a suitable husband (Text 8-9)

Text 8: Please listen to my prayer, for my mind is troubled by affection for my daughter.
 When a disciple has received guru’s message and executed it perfectly and
sincerely, he has a right to ask a particular favor from guru.

Text 9: My daughter is the sister of Priyavrata and Uttā napā da. She is seeking a suitable
husband in terms of age, character, and good qualities.
 We are from high class – great family.
 She is seeking a suitable husband

Kardama is offered Devahuti’s hand (Text 10-14)

The moment she heard about you from Narad Ji, she fixed her mind upon you. Therefore,
please accept her, as she is fit to be your wife and take charge of your household duties. You
prayed for a suitable wife and here she is, so please accept her. I’m offering you such a nice
wife. If you reject her, you would go to someone else to ask, but she may not treat you so
nicely. So, your position will be humbled. Please accept her, as you have not taken vow of
perpetual celibacy.
 Hearing from an authority is a better experience than gaining personal understanding.
 A wife should not only be equal to her husband in age, character, and qualities, but
must be helpful to him in his household duties.
 Duty of a householder – remain with wife and children and at the same time advance
in spiritual life.
 Wife should take charge of household affairs and not compete with the husband.
 Vedic system is that girl’s father offers her to a suitable boy. Boy does not go and ask
for her hand. That is considered to be humbling one’s respectable position.
 King Manu offering poor Kardama his daughter – in offering one’s daughter to a
person, the culture and quality are counted as prominent, not wealth or any
other material consideration.
 Naisthika brahmacari (lifelong celibate) and upakurvana-brahmacari (celibate upto a
particular age)

The captivating beauty of Devahuti (Text 15-20)

Text 15: The sage replied: I desire to marry, your daughter has not yet married or given her
word to anyone. Therefore our marriage can take place.
 Most important consideration for Kardama Muni – the girl fixed her mind upon him.
When a woman offers her heart to a man for the first time, it is very difficult for her to
take it back.

Text 16-19: This process is authorized by Vedas. Who would not accept her hand? Then
Kardama Muni praises her beauty. The great gandharva Visvavasu fell from his plane after
seeing her beauty. Who would refuse hand of daughter of Manu and sister of Uttanpada? I’ll
accept her as my wife, on the condition that after she bears semen from my body, I shall
accept the life of devotional service accepted by the most perfect human beings, as described
by Lord Visnu. It is free from envy.
 To give a daughter in charity to a suitable son-in-law is considered to be one of the
pious activities of a householder.
 There are eight forms of marriage mentioned in Manu-smriti, but only one process –
brahma or rajasika, is now current. Rest – by love, kidnapping, etc. are now forbidden
in this age.
 This is because so-called brahmanas, ksatriyas and vaisyas have forgotten their
traditional activities and all are almost sudras now.
 It can be understood that there were skyscrapers & helicopters in those days.
 Kardama was knowing Vedic principles, hence he didn’t want to continue as
grahastha for life-long.
 Kardama desired to beget a child who would be a ray of the SPG. One should
beget a child who can perform the duties of Visnu, otherwise there is no need to
produce children.
 2 kinds of children – one is educated in KC so that he can be delivered from the
clutches of maya. The other is a ray of Visnu and teaches the world the ultimate goal
of life.
 Another reason is that a highly enlightened parent can train a child in KC so that
the child will not have to come back to material world.
 In the present age, both parents and children are untrained. This disorder can’t bring
peace to human society.
 Kardama said he would associate with Devahuti only till she begets a child. In other
words, sex life is only for begetting children and no other purpose. Human life is for
service of Lord.
 After begetting children, one should take sannyasa and engage in the perfectional
paramhamsa stage. This stage is free from envy.
 In the same order as Kardama, Thakur Bhaktivinoda also wanted to beget a child who
could preach the philosophy and teachings of LC. By his prayers he had as his child
SBSST who at present moment is preaching the philosophy of LC throughout the
entire world through his bona fide disciples.

Text 20: The highest authority for me is SPG, who is the creator, maintainer and destroyer.
He is the origin of all prajapatis.
 Marrying and begetting child is considered to liquidate one’s debts to the family in
which one is born.
 A person has lot of debts to different persons when he is born. But a devotee is
free from all obligations.

Kardama’s face captures Devahuti’s mind (Text 21-22)

Kardama became silent and thought of Lord Visnu. As he silently smiled, his face captured
the mind of Devahuti, who began to meditate upon the great sage. Then the emperor gave her
hand to the sage.
 Smile of a KC person is so attractive that simply by smiling he wins so many
admirers, disciples and followers.

Satarupa gives a dowry to the bride (Text 23-25)

Satarupa gave most valuable presents in dowry.
 Parents’ responsibility for children continues until they marry them to suitable
spouses; when that is done, they are relieved of that responsibility.
The citizens of Brahmavarta greet the emperor (Text 26-30)
After seeking permission from the sage, the king started for his capital. The king was pleased
by the beauty of hermitages that came in the way. His subjects from Brahmavarta, greeted
him with songs, prayers and musical instruments. The city of Barhismati was so called
because Lord Boar’s hair dropped there from His body.
 In Barhismati, work for the satisfaction of Visnu were being performed by the great
sages and saintly persons.

Svayambhuva Manu as a saintly king (Text 31-39)

Text 31-32: Manu sat on a seat of kusa and kasa grass and worshipped the Lord, by whose
grace he had obtained the rule of the terrestrial globe. Manu entered his palace, which was
filled with an atmosphere that eradicated the 3 miseries of material existence.
 Manu is the father of mankind and from him come the words – man and manusya.
 Wealthy people should take especially take lessons from Manu who acknowledged his
opulence to be gifts of SPG and thus always engaged in His devotional service.
 Opulence should be used in His service.
 When such acknowledgement is made by anybody, his abode becomes almost like
Vaikuntha, and it becomes free from the operation of the 3-fold miseries of this
material world.
 It is not that the miseries of the material world completely vanish when one takes
to KC, but for one who is KC the miseries of material existence have no effect.
 Miseries can’t be stopped, but KC is the antiseptic method to protect us from being
affected by the miseries of material existence.

Srila Bhaktivinoda Thakura mentions that verse 37 mentions Analysis of Favorable

Conditions for Bhakti (bhakti anukulya vicarah)
Text 33-39: How manu created such an atmosphere in the palace? Manu enjoyed life with
his wife and subjects and fulfilled his desires without being disturbed by unwanted
principles contrary to the process of religion. Celestial musicians and their wives sang in
chorus about the pure reputation of the Emperor, and early in the morning, every day, he used
to listen to the pastimes of the SPG with a loving heart. He always enjoyed his material
happiness in a KC atmosphere. Hence, he didn’t waste his long-life duration. He always
thought of Vasudeva and always engaged in matters about Vasudeva. Thus, he transcended
the 3 destinations. This ends description of character of Manu, now I shall speak about
flourishing of Devahuti.
 Human life is actually meant for realization of perfection in KC. There is no
restriction against living with wife and children, but life should be so conducted
that one may not go against the principles of dharma, artha, kama and moksa.
 This system of listening still prevalent in some families, especially in royal families.
 Some royal families allow darsan for general public, e.g. Govind Dev Ji in Jaipur.
 BG – fallen devotee is given chance in royal or rich or devotee family to complete the
process.
 KC does not stop people in their propensity for material enjoyment, but simply
regulates their habits in the life of sense enjoyment.
 Life of a man in KC is always fresh.
 3 destinations are destinations of person in mode of goodness, passion, and ignorance.

Pürva-svädhyäya
1. Describe the reciprocal relationship of the brähmaëas and the kñatriyas. (1-4)
2. Explain how the favor of the spiritual master is not received through any other part of the
body but the ears. (7)
3. What is the right of a disciple who is perfectly in consonance with the spiritual master? (8)
4. What is considered to be a humbling of one's position in regard to seeking a wife? (12-13)
5. What can we learn from the incident of Sväyambhuva Manu, the emperor, offering his
daughter to a poor brähmaëa, Kardama Muni? (13)
6. List the two kinds of brahmacärés. (14)
7. What was the most important consideration made by Kardama Muni before accepting the
daughter of Sväyambhuva Manu? (15)
8. What two interesting facilities of Vedic life are showed by the incident concerning
Viçvävasu? (17)
9. Describe the two kinds of children born of good fathers (19)
10.Comment on the condition with which Kardama Muni agreed to accept Devahüti as his
wife (19-20)
11.Parent’s responsibility to their children continues until what point? (24)
12.Describe some of the qualities & activities of the citizens of Barhiñmaté, that we can
apply in our own lives. (28-38)

Chapter 23: Devahuti’s Lamentation

Devahuti Serves Kardama with intimacy and respect (Text 1-5)

Kardama blesses Devahuti (Text 6-8)
Devahuti desires a child by bodily union (Text 9-11)
Kardama creates an aerial mansion (Text 12-21)
Devahuti’s heart displeased (Text 22-24)
One thousand maidservants serve Devahuti (Text 25-33)
Devahuti appears before Kardama (Text 34-38)
Kardama enjoys for many many years (Text 39-42)
Kardama returns to his hermitage (Text 43-46)
Devahuti gives birth to 9 daughters (Text 47-48)
Devahuti laments (Text 49-53)
The value of association with a saintly person (Text 54-57)

Important teachings
 Every woman is expected to be as good and chaste as Devahuti.
 Husband is simultaneously an intimate friend and a superior.
 Taking shelter and serving a bona fide spiritual master is the easiest path and secret to
spiritual success.
 Krsna Prema is the highest gift which can be bestowed on anyone whom he presumes
to love.
 What is the use of enjoyments other than Lord’s grace? All material achievements are
subjected to be annihilated simply by movement of the eyebrows of Lord Visnu.
 One who renders service to Lord has finished all the recommended courses of
austerity, penance, religion, sacrifice, mystic yoga and meditation.
 Symptom of being under spiritual energy is constant engagement in devotional
service.
 Even a perfect yogi can never be compared to God. Being always devotee of the Lord
is the real position of each jiva.
 Sexual appetite of a woman is 9 times of man.
 For one who has taken shelter of the holy lotus feet of the Lord, nothing is impossible.
  E.g. of Kardama Muni should be understood very clearly; a person whose main
concern is KC, even if entrapped in household life, should always be ready to leave
household enticement as soon as possible.
 One cannot accept service from his subordinate without giving him something in
exchange. Guru can’t accept service from a disciple without awarding spiritual
instructions.
 Women are called less intelligent because they are mostly prone to material
enjoyment.
 An intelligent man should utilize good opportunities. 1 st opportunity – human life, 2nd
opportunity – birth in a suitable family where there is cultivation of spiritual
knowledge; this is rarely obtained. Greatest opportunity – association of a saintly
person.
 Devotees of Durga are being cheated by her. Material achievement is no achievement
because as soon as one is illusioned by the material gifts, he becomes more and more
entangled, and there is no question of liberation.
 Association for sense gratification is certainly the path of bondage, But the same type
of association, performed with a saintly person, leads to the path of liberation, even if
performed without knowledge.
 Anyone whose work is not meant to elevate him to religious life, anyone whose
religious ritualistic performances do not raise him to renunciation, and anyone
situated in renunciation that does not lead him to devotional service to the SPG, must
be considered dead, although he is breathing.

Important verses
8, 55, 56

3.23 ADHYÄYA-KATHÄ-SÄRA
Verses 1-11
Maitreya continued: After the departure of her parents, Devahüti, neglecting her own body,
served her husband constantly with intimacy, great respect, love and sweet words. Kardama
expressed his pleasure at her service and bestowed upon her the blessings of the Lord which
he had received by his spiritual austerities. He also blessed her with the ability to appreciate
such transcendental gifts. Devahüti was very satisfied. She then reminded her husband about
his promise to have children with her and desired a suitable body and residence for that
purpose.
Verses 12-38
Sage Kardama exercised his yogic power and instantly produced a very opulent and well
decorated seven-story aerial mansion that could travel at his will. He also arranged one
thousand Gandharva maidservants to bath, dress, and decorate Devahüti, so that she regained
her former beauty as a princess, and he placed her on the mansion. Though seemingly
attached to his beloved consort, the sage did not lose his glory, which was mastery over his
self.
Verses 38-48
In that aerial mansion he traveled to the pleasure valleys of Mount Meru, in different
heavenly gardens, and by the Mänasa-sarovara Lake, enjoying with his wife for many years.
What is difficult to achieve for determined men who have taken refuge of the Supreme Lord’s
lotus feet? After showing his wife the globe of the universe and its different arrangements, the
great yogé Kardama Muni returned to his own hermitage. He divided himself into nine
personalities just to give pleasure to Devahüti, who was eager for sex life. He impregnated
Devahüti with nine discharges of semen. Devahüti, and gave birth to charming daughters,
fragrant with the scent of the red lotus flower.
Verses 49-57
When she saw her husband about to leave home, Devahüti requested Kardama to give her the
gift of fearlessness, lamenting that they wasted so much time in sense gratification. She
lamented that she obtained Kardama’s association, which gives liberation from material
bondage, but she did not seek such liberation.

Discussion Topics
(PeA) How a wife should deal with her husband (2-5)
Duty of the husband to liquidate his debt to his wife. (52)
Devahüti lamentation (54-57)
(AMI) Sexual appetite of a woman is nine times greater than that of a man (44)

Devahuti Serves Kardama with intimacy and respect (Text 1-5)

Devahuti served her husband constantly with love, as Bhavani, serves her husband. She
served with intimacy (visrambhena) and great respect (gaurvena), control of senses, love and
sweet words. She pleased him, giving up all lust, pride, envy, greed, sinful activities and
vanity. She looked upon him as greater even than providence. She expected blessings from
him. She grew weak and emaciated due to her religious observances. Seeing this, Kardama
was overcome by compassion and he spoke as follows.
 Every woman is expected to be as good and chaste as Devahuti.
 Unmarried girls worship Lord Shiva to get husbands like him. He is ideal because he
is the greatest devotee.
 Shiva constantly meditates upon Lord Rama and chants Hare Ram, Hare Ram, Ram
Ram, Hare Hare.
 If husband is devotee, then naturally wife shares the devotional service of him
because she renders him service. This is ideal householder life.
 Husband is simultaneously an intimate friend and a superior.
 Even if there some wrong on the part of the husband, the wife must tolerate it. She has
to learn to control herself even if there is a misunderstanding.
 Wife must not call husband by name.
 She should always desire good for him and speak to him with sweet words.
 Although a wife may be equal to her husband in advancement in spiritual
consciousness, she should not be vainly proud. She must give up all vanity including
that of high parentage.
 Wife must be faithful. If wife accepts another husband in the presence of her husband
or son, the she is considered an enemy.
 Wife must follow the same principles as husband is following.
 Even if one doesn’t understand who God is, His association’s results have the
same efficacy.
 HPS: The super excellent example of the stages in self-realization of a good Grhastha
couple in VAD continues with the actual life of enjoyment, austerity, and then
renunciation. This is especially demonstrated for women. This chapter is a great gift
from the Parampara for women.
 HPS: In sequence we see her service, he acknowledges, then she asks for material
enjoyment, he satisfies her, he renounces and she laments and he gives her
transcendental gift.
 HPS: It is not titled Their Enjoyment but Renunciation. We notice many times that
the Chapter Title is what happens at the end of the Chapter.
  HPS: These chapters seem to be the most practical for us so far in the SB.
 HPS – Prabhupada tried to make all the Temple Presidents follow the example of
Kardama and Devahuti, but was too advanced.
 HPS: This Module is super preparation for Kapila’s Instructions. Devahuti will be in a
position to appreciate them and so will we.
 HPS: Good point that an ordinary husband cannot expect such a wife as Devahuti and
vice-a-versa, but they serve as the perfect example, contrast, to our lives.

Kardama blesses Devahuti (Text 6-8)

Text 6-7: I’m pleased but astonished to see that she neglected her body to use it on my behalf.
I offer you the blessings (bhagavat prasad), which are free from fear and lamentation, that
I have received in discharging my religious life. I am giving you transcendental vision to see
how nice they are.
 This is an eg of selfless service.
 Wife should help husband in every respect, especially if he is engaged in KC.
 Being powerful, Kardama was able to award benedictions. Wives of ordinary men
should not expect that.
 A millionare is afraid to lose money, but bhagvat prasad is never lost.
 There is no comparison between material happiness and transcendental happiness.
 Devahuti achieved perfection simply by serving, just like Narad Ji. Taking shelter
and serving a bona fide spiritual master is the easiest path and secret to spiritual
success.
kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
 durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
 yat-kāruṇya-kaṭākṣa-vaibhava-vatāṁ taṁ gauram eva stumaḥ
Caitanya-candrāmṛta (5) by Prabodhānanda Sarasvatī:

kaivalyam – the pleasure of merging into the existence of Brahman; narakayate – is

considered hellish; tri-dasa-pur – the heavenly planets; akasa puspayate – something
imaginary, like a flower in the sky; drdanta—formidable; indriya—the senses; kala-sarpa—
venomous snake; patali—multitude; protkhata—extracted; damstrayate—teeth; visvam—the
material world; purna—completely;sukhayate—happy; vidhi-Lord Brahma; Mahendra—
Indra, the king of heaven; adih—the demigods; ca—and; kitayate—beome like an insect; yat
—of whom; karunya—mercy;kataksa—glance;vaibhavatam-of the most confidential
devotee;tam—unto;gauram—Lord Caitanya Mahaprabhu;eva-certainly;stumah—glorify

For a devotee, the pleasure of merging into the existence of Brahman is considered
hellish. Similarly, he considers promotion to the heavenly planets just another kind of
phantasmorgia. The yogis meditate for sense control, but for the devotee the senses
appear like serpents with broken teeth. The whole material world appears joyful for a
devotee who has received but a small glance of the mercy of Sri Caitanya
Mahaprabhu. Unto this most magnanimous person, I offer my respectful obeisances.

Text 8: What is the use of enjoyments other than Lord’s grace? All material
achievements are subjected to be annihilated simply by movement of the eyebrows of
Lord Visnu. By your devotion, you have achieved gifts rare for materialistic persons.
 LC: prema pumartho mahan: to achieve love of Godhead is the highest perfection
of life.
 Generally, persons born in aristocratic families cannot appreciate value of love of
Godhead.
  Love of God is not an ordinary commodity.
 Krsna Prema is the highest gift which can be bestowed on anyone whom he
presumes to love.
 First principle for woman is chastity. Combination of a chaste woman and a great
personality husband gives perfection to both.

Devahuti desires a child by bodily union (Text 9-11)

Hearing his words, Devahuti was very satisfied. She spoke in a choked voice because of great
humility and love. She said your are master of mystic powers because you are under
protection of yogamaya. You once promised that our bodily union should now fulfil since
children are a great quality for a chaste woman who has glorious husband. So, please cure
my emaciated body and think of a suitable house for this purpose.
 One who renders service to Lord has finished all the recommended courses of
austerity, penance, religion, sacrifice, mystic yoga and meditation.
 When she understood that he was offering the greatest gift, she was very satisfied.
 Jiva, the marginal energy may be under the control of spiritual or material energy.
Mahatmas like Kardama Muni are under spiritual energy.
 Symptom of being under spiritual energy is constant engagement in devotional
service.
 Stri means expansion
 Devahuti reminded him the promise he made to her parents to make her pregnant.
 Along with scriptural instructions, Vedic literatures also instruct how to prosecute
material existence very nicely, with an ultimate aim of spiritual perfection.
Circumstances for creating good children are mentioned in kama-sastra.
 Ayur-veda: When husband is attracted to the wife is sure to produce a male child, but
intercourse based on attraction off the wife for the husband may produce a girl. So
Devahuti wanted to increase passion of her husband. A house was needed because
hermitage was in mode of goodness.

Kardama creates an aerial mansion (Text 12-21)

Kardama instantly produced an aerial mansion that could travel at his will. It was bedecked
with jewels and had every kind of furniture and wealth. It was very nicely decorated and had
all paraphernalia. It had seven stories. It had many birds – artificial and real. It had very big
rooms. Even the sage himself was astonished to see all this.
 If Lord can create so many planets floating in air, carrying millions of castles, a
perfect yogi like Kardama can surely create one castle in air. This is not at all
astonishing.
 Even in those days, millions of years ago, the idea of building many-storied houses
was current.
 Even in recent times the Mogul emperors constructed their palaces with decorations
of jeweled birds with eyes made of valuable stones.
 Kardama Muni, being a saintly person, was living in a humble hermitage, but when he
saw the palace constructed by his yogic powers, which was full of resting rooms,
rooms for sex enjoyment, and inner and outer yards, he himself was astonished.
Devahuti’s heart displeased (Text 22-25)
Devahuti didn’t felt much pleasure looking at it as she thought after living for so much time
in hermitage, how would she be able to live in this palace. Kardama understood it. So he
spoke to her: Please bath in bindu-sarovar and then mount in the mansion. She accepted his
words. She was not looking very attractive. She entered in the lake.

One thousand maidservants serve Devahuti (Text 26-33)

In a house inside the lake she saw one thousand young girls. Seeing her the rose and said “we
are your maidservants. Tell us what we can do for you.” She bathed her and gave new
clothes, jewels, good food and a drink called asavam to improve metabolism to her. She was
looking very beautiful.
 Ā savam is an Ā yur-vedic medical preparation; it is not a liquor. It is especially made
from drugs and is meant to improve metabolism for the healthy condition of the body.
 Ladies are allowed to bathe daily up to the neck - mala-snā na. The hair on the head
does not necessarily have to be washed daily because the mass of wet hair may cause
 a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and
they take a full bath only on certain occasions - śiraḥ -snā na.
 All kinds of auspicious substances were used to bathe Devahū ti from top to toe.

Devahuti appears before Kardama (Text 34-38)

When she thought of her great husband, she, along with all the maidservants, at once
appeared where he was. She was amazed by his yogic powers. She had regained her own
original beauty. His fondness for her grew, and he placed her on the aerial mansion.
 In the beginning Devahū ti thought herself to be dirty. When her husband asked her to
enter the lake, she saw the maidservants, and they took care of her. As soon as she
thought of her husband she was brought before him without delay. These are some of
the powers reached by perfect yogīs; they can immediately execute anything they
desire.
 She understood that nothing was impossible for a yogī like Kardama Muni.
 Kardama was attracted by her beautiful breasts. Therefore, Sankaracarya warns
transcendentalists should not be attracted by the raised breasts because they are
nothing but an interaction of fat and blood.

Kardama enjoys for many many years (Text 39-42)

Text 39 to 41: In the mansion they went to pleasure valley of Mountain Meru and enjoyed for
many, many years. Then to many other places. He surpassed even the demigods.
 Demigods cannot move as freely as he did.

Text 42: What is difficult to achieve for determined men who have taken refuge of the
Supreme Personality of Godhead’s lotus feet? His feet are the source of sacred rivers like the
Ganges, which put an end to the dangers of mundane life.
 Lord is tirtha-pada. Ganges is sacred because it emanates from toe of Visnu. It
eradicates all material distresses of the conditioned souls.
 Hence, for one who has taken shelter of the holy lotus feet of the Lord, nothing is
impossible.
 Kardama Muni is not special because he was a great mystic, but because he was a
great devotee.
 Kardama Muni was a liberated soul and better than demigods.
 HPS: Here we come to the real point of all theses wonderful accomplishments of
Kardama Muni.

Kardama returns to his hermitage (Text 43-46)

After showing his wife the globe (gola) of the universe and its different wonderful
arrangements, Kardama M returned to his hermitage. After coming back he divided himself
into 9 personalities just to give pleasure to Devahuti. In this way he enjoyed for many years,
which passed like a moment. They forgot how time was passing. 100 years passed like that.
 Each planet is round and each planet is a different shelter.
 Each planet has its particular climatic influences and particular type of inhabitants and
seasons.
 This is power of perfect yogi – he can travel all over the universe - not just exhibiting
some postures or so-called meditation.
 But even such a perfect yogi can never be compared to God. Being always
devotee of the Lord is the real position of each jiva.
 After wandering to so many places she became sexually stimulated, so Kardama M
expanded into 9 forms.
  Sexual appetite of a woman is 9 times of man.
 A yogi can expand himself upto 9 forms and not more than that. But Lord can extend
into millions of forms.

Devahuti gives birth to 9 daughters (Text 47-48)

Dividing himself into nine forms, he impregnated Devahuti with 9 discharges of semen.
Devahuti gave birth to 9 girls on the same day.
 Devahuti wanted many children, so at 1st chance he begot 9 children in her.
 When the discharge of male is greater, boy is born, while when that of female is
greater, girl is born.
 It appears Devahuti was more excited, hence she had nine daughters.

Devahuti laments (Text 49-53)

When she saw her husband about to leave home, she smiled externally, but at heart she was
agitated and distressed. She stood and scratched the ground with her foot. She spoke in slow
yet charming accents, suppressing her tears.
 E.g. of Kardama Muni should be understood very clearly; a person whose main
concern is KC, even if entrapped in household life, should always be ready to
leave household enticement as soon as possible.
 When a woman scratches the ground with her foot, it is a sign that her mind is very
disturbed. These signs were sometimes exhibited by the Gopis when Krsna asked
them to return to their homes in night.

Text 51-54: “You have fulfilled all the promises you gave me, yet because I’m your
surrendered soul, you should give me fearlessness too. Your daughters will go away with
husband, but who will give me solace after your departure as a sannyasi? Until now we have
simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge
of the Supreme Lord.
 How one awards fearlessness to his subordinate? By making him free from clutches
of repeated birth and death.
 Father himself becomes the son in another form. A widow who has a son is actually
not widow.
 Householder is not expected to remain at home for all his days. After getting his sons
and daughters married, a householder can retire from household life, leaving wife in
charge of grown up sons.
 Devahuti is indirectly asking a male child to give her relief by spiritual instructions.
She didn’t meant material comforts in name of relief.
 It is the duty of husband to liquidate his debt to his wife. The wife gives sincere
service, and he becomes indebted.
 One cannot accept service from his subordinate without giving him something in
exchange. Guru can’t accept service from a disciple without awarding spiritual
instructions.
 Indirectly Devahuti requests her husband to stay for a few more days till a male child
is born.

The value of association with a saintly person (Text 54-57)

Text 54: Not knowing your transcendental situation, I have loved you while remaining
attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid
me of all fear.
 Women are called less intelligent because they are mostly prone to material
enjoyment.
  Association with a great saintly personality is most important, one can make
considerable spiritual advancement even if one is not very learned.

Text 55: Association for sense gratification is certainly the path of bondage, but the
same type of association, performed with a saintly person, leads to the path of
liberation, even if performed without knowledge.
 Gopis attracted to Krsna for sense gratification; Kamsa, Sisupala associated as
enemies; but they all got liberation.
 Even if one doesn’t understand who God is, His association’s results have the
same efficacy.
 Whether one goes towards fire knowingly or unknowingly, the fire will make one
warm.

Srila Bhaktivinoda Thakura mentions that verse 56 mentions Sadhana Bhakti Executed
Exclusively by Taking Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti) and
Analysis of the Process (abhidheya vicarah)
Text 56: Anyone whose work is not meant to elevate him to religious life, anyone whose
religious ritualistic performances do not raise him to renunciation, and anyone situated
in renunciation that does not lead him to devotional service to the SPG, must be
considered dead, although he is breathing.
 Devahuti laments that since she was attached to living with her husband for sense
gratification, which doesn’t lead to liberation, her life was simply a waste of time.
 BG – yajnartho karmano ....bandhanah – any work that does not lead ultimately to the
standard of devotional service is the cause of bondage.
 HPS: Like Text 42 we see this as the summary of all of Mataji’s lamentation.

Text 57: I’ve been cheated by maya of SPG, for in spite of having obtained your association,
which gives liberation from material bondage, I did not seek such liberation.
 An intelligent man should utilize good opportunities.
 1st opportunity – human life, 2nd opportunity – birth in a suitable family where
there is cultivation of spiritual knowledge; this is rarely obtained. Greatest
opportunity – association of a saintly person.
 Devahuti had all above 3 opportunities. Still if she didn’t get liberation, she would be
cheated by maya.
 Devotees of Durga are being cheated by her. Material achievement is no
achievement because as soon as one is illusioned by the material gifts, he
becomes more and more entangled, and there is no question of liberation.
 Intelligent person-utilize material assets for spiritual realization.

Pürva-svädhyäya
1. What is the meaning of sädhvé? (1)
2. Briefly explain the ideal of a householder's life. (1)
3. Describe how a wife should deal with her husband (2-5)
4. What results from appropriately serving: a) a qualified husband, b) a qualified guru, c) the
Supreme Lord? (7-8)
5. Explain the import of the word ‘stré’ (10)
6. Why did Devahüti want to a) improve her bodily condition, b) arrange for a suitable
house? (11)
7. List some of the attractive features of Kardama Muni’s aerial mansion (14-21)
8. Why had Devahüti neglected her bodily dress and comforts? (24, 37)
9. Briefly describe the qualifications of Kardama Muni (42)
10.How did traveling all over the universe, with her husband, affect Devahüti ? (44)
11.Why did Kardama Muni expand himself into nine forms? (44, 47)
12.What general principles can be drawn from the incident of Kardama Muni expanding
himself into nine forms? (44)
13.What should be understood from the example of Kardama Muni preparing to leave home?
(49)
14.Explain Devahüti’s final request from her husband? (51-53)
15.Why did Devahüti lament? (54-57)

Chapter 24: The Renunciation of Kardama Muni

Kardama Instructs and Devahuti worships the master of the universe (Text 1-5)
The Supreme Lord appears in Devahuti (Text 6-8)
Lord Brahma praises Kardama (Text 9-15)
Description of Kapila Muni’s bodily features (Text 16-19)
Kardama gives his daughters in marriage (Text 20-25)
Kardama’s prayers to Kapila (Text 26-30)
The Lord has innumerable forms (Text 31-33)
Kardama desires to renounce family life (Text 34)
Kapila appears to explain sankhya philosophy (Text 35-40)
Kardama leaves for the forest (Text 41)
Kardama becomes situated in devotional service (Text 42-47)

Important Teachings
 Husband should be so enlightened that he should become the wife’s spiritual master.
Generally, stri is less intelligent than man, hence if husband is intelligent, she gets the
chance for spiritual advancement.
 Whether one is liberated or not-With great faith one should receive knowledge from
spiritual master and with great faith execute the performance of the service (samyak
sraddyaya).
 One should obey the command of his father or spiritual master with due reference,
saying, “Yes, sir.”
 One carries out the order of the spiritual master in parampara, he overcomes the 4
defects of conditioned soul.
 To honor the spiritual master means to carry out his instructions word for word.
 Whatever the father and the spiritual master order should be taken without argument.
The disciple or the son cannot say “This is not correct. I can’t carry it out.” When he
says that, he is fallen.
 Even though Lord doesn’t appear before yogis who practice yoga in a secluded place
for many, many births, He agrees to appear in a householder’s home where devotees
engage in devotional service without material yoga practice.
  Whatever is spoken in the Vedas and whatever is practiced in accordance with the
injunctions of the Vedas is to be accepted as authoritative. Vedas instruct to accept
sannyasa after 50th year.
 KM performed his brahmacari and householder duties very nicely and now is the time
to leave. Even though he had Lord as his son, he had to respect the authority of the
Vedas. This is a very important lesson-even if one has God in his home as his son, one
should still follow the Vedic injunctions.
 In Kali-yuga sannyasa is prohibited because persons in this age are all sudras and
cannot follow the rules and regulations of sannyasa life. But those who actually
follow the rules and regulations must take sannyasa.
 Main purpose of sannyasa life is to be in constant companionship with the Supreme
Lord, either by thinking of Him within the heart or hearing of Him through aural
reception.
 In this age, hearing is more important than thinking because one’s thinking may be
disturbed by mental agitation, but if one concentrates on hearing, he will be forced to
associate with the sound vibration of Krsna. Krsna and the sound vibration “Krsna”
are nondifferent, so if one loudly vibrates Hare Krsna, he will be able to think of
Krsna immediately.
 Purpose of sankhya philosophy-if anyone wants real, eternal life, he has to engage
himself in devotional service or KC.
 Without Krsna’s mercy no one can understand the sankhya philosophy or any
philosophy which especially meant for liberation.
 Sannyasa is sanctioned only for men. There is no sanction in the Vedic literature for a
woman’s accepting sannyasa.
 Woman has only 3 stages in life: dependency on father, husband and later a grown up
son. She must remain at home only.
 Going to the forest is compulsory for everyone.
 Forest going means to take one-hundred percent shelter of the Supreme Lord, i.e. give
up family relationships and exclusively engage in KC.
 Without devotee, devotion and the Lord there is no meaning to the word bhakti.

Important Verses
Verse 13

Analogies
3.24.6: Fire is already present in wood, but by a certain process, fire is kindled. Similarly,
God is allpervading. He is everywhere, and since He may come out from everything, He
appeared in His devotee's semen.
3.24.13: As a man cannot separate his life from his body, a disciple cannot separate the order
of the spiritual master from his life.
3.24.39: Since the sunshine is the luster of the sun planet, by seeing the sun one automatically
sees the sunshine; similarly, by seeing the Supreme Personality of Godhead one
simultaneously sees and experiences the Paramätmä feature as well as the impersonal
Brahman feature of the Supreme.
3.24.41: Alone in a field, if one falls into a blind well and no one is there to save him, he may
cry foryears, and no one will see or hear where the crying is coming from. Death is sure.
Similarly, thosewho are forgetful of their eternal relationship with the Supreme Lord are in
the blind well of family life; their position is very ominous.
3.24 ADHYÄYA-KATHÄ-SÄRA
Verses 1-8:
Recalling Lord Viñëu’s words, Kardama Muni told Devahüti that the Lord would become her
son, and he advised her to worship the Lord with great faith. Thus the Lord would vanquish
the knot in Devahüti’s heart by becoming her son and teaching knowledge of devotional
service. After many years, the Lord entered the semen of Kardama & appeared in Devahüti.
Verses 9-25:
Brahmä, Maréci and other sages went to Kardama's hermitage because Brahmä knew that a
portion of the Supreme Lord, had appeared in the womb of Devahüti. After worshiping the
Lord, Brahmä glorified Kardama for carrying out his order as an ideal son, and he praised
Kardama’s nine daughters for helping to increase the population, urging Kardama to find
them suitable husbands to assist them. Brahmä then glorified the Lord’s descent as Kapila
Muni. Brahmä, along with the Kumäras and Närada then left for the higher planets. Then
Kardama Muni handed over his nine daughters to the nine great sages.
Verses 26-40
When Kapiladeva had descended, Kardama approached Him, offered obeisances and praised
His appearance. Kardama was grateful that Lord mercifully appeared in the home of an
ordinary householder like him, and he praised Him for increasing the honor of His devotees
and disseminating the process of real knowledge. Kardama surrendered to the lotus feet of
Lord Kapila, and begged for the Lord’s permission to renounce his family life. Lord Kapila
said He appeared to keep His promise to become Kardama’s son and to explain Säìkhya
philosophy, which is highly esteemed for self-realization by those desiring freedom from
material bondage, because in time this path had been lost. The Lord sanctioned Kardama’s
sannyasa telling Kardama to surrender all activities to Him. The Lord promised to speak His
sublime knowledge to His mother, so that she could also attain perfection.
Verses 41-47:
Kardama Muni circumambulated the Lord, and at once left for the forest. Accepting a vow of
silence to think of God alone, without association, he traveled all over as a sannyäsé, without
relationship with fire or shelter. He fixed his mind upon the Supreme Personality of Godhead,
and thus became liberated from conditioned life and became self-situated in transcendental
devotional service to the Personality of Godhead. He began to see that the Lord is seated in
everyone's heart, and that everyone is existing on Him. Thus Kardama Muni attained the path
back to Godhead.

Discussion Topics
(PrA/ThA) Modern marriage compared to Vedic Marriage (15)
(PrA) He always remains the Lord, even if He appears as son ... (6, 16)
(PeA) Acceptance of sannyäsa in Kali-yuga (34-35, 40-42)

Kardama Instructs and Devahuti worships the master of the universe (Text
1-5)
Kardama said: Do not be disappointed, you are praiseworthy. The infallible SPG will shortly
enter your womb as your son. You have taken sacred vows. God will bless you. Hence you
should worship the Lord with great faith, through sensory control, religious observances,
austerities and gifts of your money in charity. Hr will spread my name and fame. He will
vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman.
Maitreya said: Devahuti was fully faithful and respectful toward the direction of her husband.
She thus began worship the master of the universe, who is situated in each person’s heart.
  Process of spiritual realization: One has to receive instruction from a bona fide
spiritual master.
 Husband should be so enlightened that he should become the wife’s spiritual
master. Generally, stri is less intelligent than man, hence if husband is intelligent,
she gets the chance for spiritual advancement.
 Whether one is liberated or not-With great faith one should receive knowledge
from spiritual master and with great faith execute the performance of the service
(samyak sraddyaya).
 One does not seek the Lord outside; He is already on our heart. One simply has to
concentrate on one’s worship in good faith, as instructed by the bona fide spiritual
master and one’s efforts will come out successfully.
 Lord does not appear like an ordinary child. He appears when He is satisfied by the
worship of the devotee.
 HPS: This is wonderful Purport for deeper contemplation of Guru-tattva. Again
Prabhupada is mentioning his meditation on the comments of Visvanatha Cakravarti
on Guru and Gurvastakam. Have you noticed that he does that so much. It was from
Visvanatha Cakravarti’s commentary on BG verse 2.41, “vaysayatmika buddhi”, that
Srila Prabhupada took the advice about faith in Guru to heart. Have you taken any
instructions by Guru as fundamental to your whole life’s mission, your logic?

The Supreme Lord appears in Devahuti (Text 6-8)

After many years, SPG appeared in her just as fire comes from wood in a sacrifice.
Demigods, Gandharvas and apsaras sang and danced in joy.
 Lord is always SPG, although He appeared as the son of Kardama Muni.
 Lord accepts the shelter of semen of devotee and appears as His son. He is not forced
like a normal living entity. He may appear from anything – pillar, nostrils of brahma,
semen of Kardama, but that doesn’t become His source. He is always Lord.
 HPS: Very important to note that the word, “air”, is not used the same way we use it.
It seems to be the idea of “prana”, tactile energy.

Lord Brahma praises Kardama (Text 9-15)

Text 9-11: Brahma and sages went to hermitage of Kardama. He could understand that a part
of the SPG, in His quality of pure existence, had appeared in the womb of Devahuti just to
explain the complete state of knowledge known as sankhya-yoga. After worshipping Him,
Brahma spoke as follows:
  Lord is the compiler of sankhya yoga which gives info about both material and
spiritual worlds. Atheist Kapila’s sankhya philosophy is different.
 Brahma is called svarat because he did not get his knowledge from someone else.
Lord dictated it from within.
 When Lord appears, He brings with Him all His paraphernalia of Vaikuntha, which
are all situated in pure goodness.
 BS 5.46 cited and janma karma ca me….. and vedais ca sarvair…..

Text 12-13: Since you have completely accepted my instructions without duplicity, showing
them proper respect, you have worshiped me properly. Sons ought to render service to their
father exactly to this extent. One should obey the command of his father or spiritual
master with due reference, saying, “Yes, sir”.
 Conditioned soul has tendency to 4 defects. But if one carries out the order of the
spiritual master in parampara, he overcomes the 4 defects.
 To honor the spiritual master means to carry out his instructions word for word.
 Whatever the father and the spiritual master order should be taken without
argument. The disciple or the son cannot say “This is not correct. I can’t carry it
out”. When he says that, he is fallen.
 Spiritual master is on the same level as father. First birth is from father and second
birth in the life is from spiritual master.
 VCT – order of spiritual master is the life and soul of disciple. As life cannot be
separated from body, instruction of spiritual master cannot be separated from disciple.
 Import of vedic instructions is automatically revealed to those who have an implicit
faith in SPG and the spiritual master. One may be illiterate, but if he has faith in God,
the meaning of scriptures is revealed to him.

Text 14-15: All your daughters are very chaste. Therefore, please give away your daughters to
the foremost of the sages, with due regards for the girls’ temperaments and likings, and
thereby spread your fame all over the universe.
 Foremost 9 sages – Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha and
Atharva.
 Yatha-silam and yatha-ruci: Man and woman should not be united simply on the
consideration of sex life. Their taste and character should be considered. This can be
done by astrology.
 At the present moment, because boys and girls are not married according to quality
and character, most marriages are unhappy, and there is divorce. HPS: Such practical
advice. Should be organized into a manual, dramas, videos for pre-marital youths.

Description of Kapila Muni’s activities and bodily features (Text 16-19)

Text 16: SPG has appeared as an incarnation of His internal energy. He is the bestower of all
desired by the living entities, and He has now assumed the body of Kapila Muni.
 When Lord appears, He does not accept anything of the material energy. He may
assume the body of a human being, but that body is not material.
 Mudhas, naradhamas – think of His body as material.
 He is the bestower of the necessities of all others, He is called God.

Text 17: Kapila Muni has golden hair, His eyes just like lotus petals and His lotus feet, which
bear the marks of lotus flowers. By mystic yoga and the practical application of knowledge
from the scriptures, He will uproot the deep-rooted desire for work in this material world.
 Sankhya philosophy uproots deep-rooted desire for karma.
  Those are trying to get out of the entanglement by speculation are also doing their
best, but devotional service can very easily uproot desire for fruitive activities.
 Creating theories by speculation is cheating others. Jnana means knowledge received
through disciplic succession from scriptures and vijnana means practical application
of that knowledge.

Text 18: Lord Brahma told to Devahuti: Lord who killed Kaitabha is within you. He will cut
off all the knots of your ignorance and doubt. Then He will travel all over the world.
 Avidya means forgetfulness of one’s identity.
 Knot of doubtfulness is tied when the soul identifies with the material world. That
knot is called ahankara.
 By receiving proper knowledge and applying it, one can free himself from this
binding combination of matter and spirit.
 Speculative and pseudo yogic knowledge is all doubtful. Real knowledge is
expounded in BG: man mana, bhav mad bhakto, madyaji mam namaskuru.

Text 19: He will be the head of all the perfected souls. He will be approved by the acaryas
expert in disseminating the real knowledge. He will be celebrated as Kapila, He will increase
your fame.

Kardama gives his daughters in marriage (Text 20-25)

Then Brahma went back to his abode along with kumaras and Narada.
 Kumaras and Narada were not the sages to be married to daughters of Kardama. So
they went back.
Then the marriage between following took place:
Kala – Marici
Anasuya-Atri
Sraddha-Angira
Havirbhu-Pulastya
Gati-Pulaha
Kriya-Kratu
Khyati-Bhrgu
Arundhati-Vasistha
Santi-Atharva

All sages departed to their hermitages.

Kardama’s prayers to Kapila (Text 26-30)

When Kardama M understood that Visnu (tri-yuga) has descended, he approached Him in a
secluded place, offered obeisances and spoke as follows:
 Visnu appears in Satya, Dvapar and Treta. So He is called tri-yuga.
 From Prahlad Maharaj’s prayers, we understand that He appears garbed as a devotee –
LC.
 Another explanation of tri-yuga: He has 3 pairs of divine attributes- power and
affluence, piety and renown, and wisdom & dispassion.

Text 27: After a long time the demigods of this universe have become pleased with the
suffering souls who are in material entanglement because of their own misdeeds.
 Material world is place of suffering.
 Sufferings are not extraneously imposed upon them; rather the conditioned souls
create their own suffering by their own acts. Just like forest fire occurs on its own.
 When demigods become distressed by the sufferings of the conditioned souls, they
approach the Lord to remedy the suffering, and the Lord descends.
 When Lord appears, the demigods are enlivened. This is what Kardama M is saying.

Text 28: After many births, mature yogis, by complete trance in yoga, endeavour in secluded
places to see the lotus feet of the SPG.
 Some important things about yoga are mentioned.
 After many, many births of mature yoga practice.
 Complete practice of yoga means bhakti-yoga; unless one comes to the point of
bhakti-yoga, one’s yoga practice is not complete.
 Same statement in BG – bahunam janmanamante....
 One cannot practice yoga in a city or in a public park for some time and declare that
he has become God simply by exchange of dollars.

Text 29: Not considering the negligence of ordinary householders like us, that very same SPG
appears in our homes just to support His devotees.
 Even though Lord does not appear before yogis who practice yoga in a secluded
place for many, many births, He agrees to appear in a householder’s home where
devotees engage in devotional service without material yoga practice.
  In other words, devotional service is so easy that even a householder can see the SPG
as one of the members of his household.
 Devotional service is such a powerful transcendental method that it surpasses all other
methods of transcendental realization.
 Lord says that He lives not in Vaikuntha or heart of a yogi, but where His pure
devotees are chanting and glorifying Him.
 Lord is bhakta-vatsala not jnani vatsala or yogi vatsala.
 BG: bhaktya mam abhijanati.

Text 30: You, my dear Lord, who are always increasing the honor of Your devotees, have
descended in my home just to fulfil Your word and disseminate the process of real
knowledge.
 Sankhya philosophy is not dry speculation but devotional service. If this was not the
case, how would it increase the honor of the devotees?

The Lord has innumerable forms(Text 31-33)

Kardama desires to renounce family life (Text 34)

Text 34: KM said: I wish to accept the order of itinerant mendicant.
 Sannyasa necessitates complete absorption in KC and immersion in the self.
 Gosthyanandi and atmanandi. KM wanted to be atmanandi.
 A mendicant sannyasi should not live anywhere for more than 3 days. It is his duty to
move from door to door and enlighten people about KC.
 HPS: Super contemplation on Sannyase life. It is for Sannyasis for their practice, for
instructing Sannyasa candidates and for Grhasthas to understand how to relate to
them. For example a girl may be proud of her chastity, a Vaishya may be proud of
having given a good donation for Temple construction. Of what is a Sannyasi proud?
What are the two types of Sannyasis? Which type was Kardama Muni? How many
days can a Sannyasi stay? Sannyasa is forbidden in Kali-yuga along with horse
sacrifices etc. yet who “must take sannyasa? How can a Sannyasi engage in practical
meditation in the current age?

Kapila appears to explain sankhya philosophy (Text 35-40)

Text 35: Lord Kapila said: Whatever I speak, whether directly or in the scriptures, is
authoritative in all respects for the people of this world. Because I told you before that I
would become your son, I have descended to fulfil this truth.
 Since KM knew that the Lord Himself had taken birth in his home as his own son,
why was he preparing to leave home to search out God realization? God Himself was
present in his home-why should he leave home?
 Whatever is spoken in the Vedas and whatever is practiced following the
injunctions of the Vedas is to be accepted as authoritative. Vedas instruct to
accept sannyasa after 50th year.
 KM performed his brahmacari and householder duties very nicely and now is
the time to leave. Even though he had Lord as his son, he had to respect the
authority of the Vedas. This is an especially important lesson-even if one has God
in his home as his son, one should still follow the Vedic injunctions.
 In Kali-yuga sannyasa is prohibited because persons in this age are all sudras and
cannot follow the rules and regulations of sannyasa life. But those who actually
follow the rules and regulations must take sannyasa.
  Main purpose of sannyasa life is to be in constant companionship with the
Supreme Lord, either by thinking of Him within the heart or hearing of Him
through aural reception.
 In this age, hearing is more important than thinking because one’s thinking may
be disturbed by mental agitation, but if one concentrates on hearing, he will be
forced to associate with the sound vibration of Krsna. Krsna and the sound
vibration “Krsna” are nondifferent, so if one loudly vibrates Hare Krsna, he will
be able to think of Krsna immediately.
 GDP: Lord earlier promised in 3.21.32.

Text 36: My appearance in this world is specially to explain the philosophy of Sankhya,
which is esteemed for self-realization by those desiring freedom from the entanglement of
unnecessary material desires (durasayat).
 Conditioned souls have taken shelter of the material body, which is full of trouble and
miseries. Foolish people can’t understand it and this is called maya.
 Human society should very seriously understand that the body itself is the source of
all miserable life.
 People want to enjoy eternally but do not know how. Sankhya philosophy provides
that information. The real truth is knowledge of how to get out of the material body,
which is the source of all trouble.

Text 37: This path of self realization, which is difficult to understand, has now been lost in
the course of time. Please know that I have assumed this body of Kapila to introduce and
explain this philosophy to human society again.
 On material platform, everyone, especially the mental speculator, tries to be more
prominent than others. The mind can be unlimitedly agitated, and thus one can put
forward an unlimited number of theories.
 Sankhya philosophy is not such mental speculation. It is factual, but at time of Kapila
it was lost.
 Knowledge of BG lost due to influence of time, so Krsna re-established that.
 Yada Yada hi dharmasya glanir bhavati Bharata.

Text 38: Being sanctioned by Me, go as you wish, surrendering all your activities to Me.
Conquering insurmountable death, worship Me for eternal life.
 This is the purpose of sankhya philosophy - if anyone wants real, eternal life, he
has to engage himself in devotional service or KC.
 Scientists keep aside matters of birth and death and simply engage in the problems of
the material body, which is transient and sure to end.
 Human life is meant for conquering the insurmountable process of birth and death.
 Without Krsna’s mercy no one can understand the sankhya philosophy or any
philosophy which especially meant for liberation.

Text 39: In your own heart, through your intellect, you will always see Me. Thus, you will
achieve the state of eternal life, free from all lamentation and fear.
 Lord Kapila uses the word “mam” to emphasize that Personality of Godhead is the
ultimate feature of the Absolute Truth.
 Since less intelligent people cannot understand this point and misinterpret the clear
meaning, it is stressed everywhere repeatedly.
 By seeing the form of the Lord, one automatically sees the brahmajyoti and
Parmatma.
Text 40: I shall also describe this sublime knowledge, which is the door to spiritual life, to
My mother, so that she can also attain perfection and self realization, ending all reactions to
fruitive activities. Thus, she also will be freed from all material fear.
 Kapila was relieving the anxiety of Kardama M.
 Sannyasa is sanctioned only for men. There is no sanction in the Vedic literature
for a woman’s accepting sannyasa.
 Woman has only 3 stages in life: dependency on father, husband and later a
grown-up son. She must remain at home only.
 HPS: “She has only three stages…”. Does this mean that ladies are not Brahmanas,
Ksatriyas, Vaisyas or Sudras? Seems so. They are ladies and they have ladies
Dharma. They have B, K, V, S tendencies but their natural situation is to help their
father, husband… and take shelter of them.

Kardama leaves for the forest (Text 41)

Text 41: KM circambulated Kapila and with a good, pacified mind at once left for the forest.
 Going to the forest is compulsory for everyone.
 Forest going means to take one-hundred percent shelter of the Supreme Lord, i.e.
give up family relationships and exclusively engage in KC.
 Prahlad Maharaj: One should not remain always engaged in the responsibilities of
family life because family life without KC is just like a blind well.

Kardama becomes situated in devotional service (Text 42-47)

Text 42: He accepted silence as a vow in order to think of the Supreme Personality of
Godhead and take shelter of Him exclusively. Without association, he travelled over the
surface of the globe as a sannyasi, devoid of any relationship with fire or shelter.
 Grhastha has a relationship with fire, either for offering sacrifices or for cooking, but
a sannyasi is freed from these 2 responsibilities. He does not have to cook or offer fire
for sacrifice because he is always engaged in KC.
 He should not have a house but should depend completely on the Supreme Lord for
his food and lodging. He should travel.
 Silence adopted by KM was not like that of an impersonalist who has nothing to say –
he became silent for relief from nonsensical talk.
 One should take a vow without hankering for personal respect and without being
proud of one’s material position.
 There are 18 processes for attaining knowledge and perfection, and by his vow KM
adopted all the principles of self-realization.
 HPS: More Sannyasa contemplation, “He should not have his own house…”: So
many Sannyasis I know, including ourselves, have a certain Temple or Ghrastha
ashrama where we have storage for several suitcases or lockers worth of things. Yes,
these may be for our service, but the tendency is there to think of these things as ours
and to be owned by them. Practice having nothing, not even your breath.

Text 43: He fixed his mind upon SPG, who is beyond cause and effect, who manifests the 3
modes of material nature, who is beyond those 3 modes, and who is perceived only through
unfailing devotional service.
 Without devotee, devotion, and the Lord there is no meaning to the word bhakti.
 KM fixed his mind on the personal feature of the Lord because bhakti cannot be
executed unless one has realization of the personal feature of the Absolute Truth.

Text 44: Thus, he gradually became unaffected by the false ego of material identity and
became free from material affection. Undisturbed, equal to everyone and without duality, he
could indeed see himself also. His mind was turned inward and was perfectly calm, like an
ocean unagitated by waves.
 Such a great devotee, who is undisturbed like an ocean, is never in trouble with others
because he sees himself and others in the right perspective.

Text 45: He thus became liberated from conditioned life and became self-situated in
devotional service.
 When the conditioned soul realizes that he is subordinate to the Supreme Soul, his
position is called labdhatma, self-realization, or mukta-bandhana, freedom from
material contamination.
 “Parena”-Full consciousness that one is an eternal servant of the Lord is called para
bhakti.
 Bhakti for material gain is viddha bhakti - contaminated bhakti.
 Supersoul seated is witnessing and judge of all our activities. We get reactions of our
deeds, even though we may forget them.

Text 46: He began to see that the Supreme Personality of Godhead is seated in everyone’s
heart, and that everyone is existing on Him, because He is the Supersoul of everyone.
 Everything is existing on SPG does not mean that everyone is also Godhead.
Explained in BG.
 Kanistha, madhyama, uttama. Uttama sees the Lord is sitting as Paramatma in
everyone’s heart and everything is resting upon Him.
 GDP: The Lord foretold in 3.21.31 that Kardama will achieve this state.

Text 47: Freed from all hatred and desire, Kardama M, being equal to everyone because of
discharging uncontaminated devotional service, ultimately attained the path back to Godhead.
 BG-only by devotional service can one understand transcendental nature of the
Supreme Lord.

Pürva-svädhyäya
1. Who is called Svayambhü and why? (9)
2. Why is Brahmä sometimes called svaräö and aja? (10)
3. Explain the difference between kalä and aàça. (10)
4. How can one overcome the four defects? (12)
5. How should the son or disciple accept the words of his father or guru? (13)
6. How does Bhägavatam foretell married life in this age of Kali? (15)
7. Summarize the main point of purport to verse 29.
8. List and briefly explain the two types of devotees mentioned in purport to verse 34.
9. Since God Himself was present in Kardama’s home - why should he leave? (35)
10.Why is sannyäsa prohibited in this age of Kali-yuga? (35)
11.What is the main purpose of sannyäsa? (35)
12.What is the position of a woman who is left by her husband? (40)
13.Explain what is meant by ‘going to the forest’? (41)
14.Why is a sannyäsé freed from the responsibility to offer fire sacrifice? (42)
15.Explain what the last snare of mäyä is. (45)

Unit 11 Kapila Siksha 1

Chapter 26-29
Chapter 25: The Glories of Devotional Service

Important Teachings
 Transcendental knowledge can’t be understood by ordinary men, so a disciplic
succession is required where Lord or His bonafide devotee expounds the knowledge.
 All other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the
Supreme Personality of Godhead, Kṛṣṇa.
 Lord is the only means of getting out of this darkest region of ignorance because He is
one’s transcendental eye, which, by His mercy only, one attains after many, many
births.-This verse is very instructive as it indicates relationship between spiritual
master and disciple.The spiritual master takes the disciple to the other side by opening
his eyes with knowledge.
 Unless one is interested in understanding his spiritual life and unless he also feels
inconvenience in material existence, his human form of life is spoiled.
 When we have a super-excellent process already present in Vedic scriptures, there is
no need to concoct a new system, to mislead the innocent public.
 How to transcend material happiness and distress? – one has to purify mind and
consciousness.
 One who is attached to material contamination cannot be a devotee.
 Attachment for the material is the greatest entanglement of the spirit soul. But that
same attachment, when applied to the self-realized devotees, opens the door of
 liberation. Attachment cannot be killed; it has simply to be transferred.Attachment
should be transferred to the self-realized devotees, the sā dhus
 Attachment to a devotee is attachment to the service of the Lord because if one
associates with a sā dhu, the result will be that the sā dhu will teach him how to
become a devotee and cut the knot of the contamination of material attraction. These
are the gifts of Sadhu.
 Unless one has good engagements in spiritual service, it is not possible to get out of
the attachment to material service.
 If the spiritual master is kind enough to the disciple, however unintelligent the
disciple may be, then by the divine grace of the spiritual master everything is
revealed.
 Reason why devotee is free from destruction-The devotees accept the Supreme Lord
as the most dear personality and reciprocate with Him in different relationships. The
Lord is eternal; therefore any relationship in which we accept Him is also eternal.
 Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His name, in
His form, in His qualities, in His abode and in His associates.

Important Verses
Text 2, 8, 16, 19, 20, 21, 22, 23, 25, 34

Analogies
3.25.13: In the material world one cannot have unadulterated happiness. Any kind of
happiness one has is contaminated by distress also. For example, if we want to drink milk
then we have to bother to maintain a cow and keep her fit to supply milk. Drinking milk is
very nice; it is also pleasure. But for the sake of drinking milk one has to accept so much
trouble.
3.25.18: As the contamination of the germs of a particular disease can influence a weaker
person, similarly the influence of material nature, or illusory energy, can act on the weaker,
or conditioned, soul but not on the liberated soul.
3.25.24: Because a devotee is freed from all contaminated material association, he is not
affected by the miseries of material existence. Even though he appears to be in the material
world, he is not affected by the miseries of the material world. How is it possible? There is a
very good example in the activities of the cat. The cat carries her kittens in her mouth, and
when she kills a rat she also carries the booty in her mouth. Thus both are carried in the
mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of
the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of
death. Similarly, those who are sā dhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the
transcendental service of the Lord, do not feel the contamination of material miseries,
whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of
material existence.

3. 25 ADHYÄYA-KATHÄ-SÄRA
Verses 1-11:
Çaunaka asks Çré Süta Gosvämé to describe Lord Kapila’s activities and pastimes. Maitreya
told Vidura that when Kardama left for the forest, Lord Kapila stayed at Bindu-sarovara to
please His mother, Devahüti. Devahüti admits that due to false ego, she has been engaged by
mäyä, and has identified herself with her body. She inquires from Him as to the relationship
between man and woman and between spirit and matter.
Verses 12-19:
Lord Kapila replied that when one is completely cleansed of the impurities of lust and greed
produced from false identification one sees everything in the right perspective; he becomes
indifferent to material existence. Perfection in self-realization cannot be attained by any kind
of yogé unless he engages in bhakti.
Verses 20-27:
Lord Kapila explains that although attachment for the material is the soul’s greatest
entanglement, attachment to the self-realized devotees, opens the door of liberation, and he
lists the sädhu’s qualities, beginning with tolerance and mercy, advising his mother to take
shelter of such holy souls. Devotional service increases, step by step, in the association of
devotees.
Verses 28-44:
Devahüti asked (1) By what kind of devotional service can I immediately attain the service of
Your lotus feet? (2) What is the mystic yoga system that completely ends material existence?
(3) How many ways can we understand that yoga? In response Kapila described the Säìkhya
system of philosophy, a combination of devotional service and mystic realization. He
explained that when the mind’s service spirit is engaged in the Lord’s devotional service,
without any motive, that is far better even than salvation. Such bhakti dissolves the subtle
body of the living entity without separate effort, just as fire in the stomach digests all that we
eat. Seeing and talking with the Lord, the pure devotee forgets everything else. Pure devotees
do not desire anything up to liberation, but are satisfied hearing and chanting the Lord’s
glories, yet the Lord gives them material opulence, mystic perfections, and ultimately
promotion to the kingdom of God.

Discussion Topics
(PeA/ M&M) Association with a sädhu (20, 24-26)
The symptoms of a sädhu (21-23)
(FC/PrA) The Path of Bhakti yoga (26-27)
The spirit of service is far better than siddhi / mukti (32-34, 36, 41)
(PeA/ AMI) Devotee’s attitude toward temporary household or social life. (39-40).

Lord Takes Birth as Kapila Muni

Text 1: Ś rīŚaunaka said: Although He is unborn, the Supreme Personality of Godhead took
birth as KapilaMuni by His internal potency. He descended to disseminate transcendental
knowledge for the benefit of the whole human race.
 Lord descends for the benefit of the entire human race to give transcendental
knowledge.
 Vedic knowledge provide material necessities, while elevating one to platform of
goodness.
 In mode of goodness, one’s knowledge expands, in passion there is impetus for
material enjoyment, while in ignorance there is no knowledge or enjoyment, simply
living like animal.
 Transcendental knowledge can’t be understood by ordinary men, so a disciplic
succession is required where Lord or His bonafide devotee expounds the
knowledge.
 Simply knowing that I’m spirit soul is not sufficient. One should take part in activities
of Supreme Spirit. This knowledge is expounded by Lord Himself.
 ‘nrnam’ clearly indicates that this knowledge can be appreciated by human race only,
not animals. This is because in human life there are regulations as per scriptures.
Text 2: There is no one who knows more than the Lord Himself. No one is more
worshipable or more mature a yogī than He. He is therefore the master of the Vedas,
and to hear about Him always is the actual pleasure of the senses.
 All other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the
Supreme Personality of Godhead, Kṛṣṇa.
 Devotees may not be as powerful as the Supreme Lord, but by constant association
with the Lord they become as good as the Lord Himself. Sometimes the devotees act
more powerfully than the Lord. Of course, that is the Lord's concession.
 Lord and His instructions are non-different. Hearing from Him is pleasing to senses.
More we hear and chant glories of Lord, the more we become happy.

Text 3: Therefore please precisely describe all the activities and pastimes of the Personality
of Godhead, who is full of self-desire and who assumes all these activities by His internal
potency.
 anukīrtaya-Saunaka asked Suta Ji to describe whatever he heard from his guru, not a
mental concoction.

Text 4: Suta Ji said: Maitreya was friend of Vyasdeva. Being pleased with Vidura’s inquiry,
he spoke as follows:
 Questions and answers are very satisfactorily dealt with when the inquirer is bona fide
and the speaker is also authorized.
 Maitreya has been described as Bhagavan because he was far spiritually advanced.
 Maitreya was very pleased with the inquiries of Vidura because they were the
inquiries of a bona fide, advanced devotee.

Devahuti’s Questions Her Son – Lord is the only mean to get out of
ignorance
Text 5-6: Maitreya said: When Kardama left for the forest, Lord Kapila stayed on the strand
of the Bindu-sarovara to please His mother, Devahū ti. Devahū ti remembered the words
Brahmā had spoken to her, and she therefore began to question Kapila as follows.
 In the absence of the father it is the duty of the grown son to take charge of his mother
and serve her to the best of his ability so that she will not feel separation from her
husband, and it is the duty of the husband to leave home as soon as there is a grown
son to take charge of his wife and family affairs. That is the Vedic system of
household life.

Text 7: Devahū ti said: I am very sick of the disturbance caused by my material senses, for
because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.
 Beyond these temporary senses are our permanent senses, which are now covered by
the material body. The permanent senses, being contaminated by matter, are not acting
properly.
 Devotional service, therefore, involves freeing the senses from this contamination.
 Eternal sensory activities are called devotional service, whereas temporary sensory
activities are called sense gratification.
 Unless one becomes tired of material sense gratification, there is no opportunity to
hear transcendental messages from a person like Kapila.
 Devahū ti expressed that she was tired. Now that her husband had left home, she
wanted to get relief by hearing the instructions of Lord Kapila.
Text 8: Your Lordship is my only means of getting out of this darkest region of
ignorance because You are my transcendental eye, which, by Your mercy only, I have
attained after many, many births.
 This verse is very instructive as it indicates relationship between spiritual master
and disciple.
 It is very difficult to get out of material entanglement and attain freedom, but if one is
fortunate enough to get the association of a spiritual master like KapilaMuni or His
representative, then by his grace one can be delivered from the mire of ignorance.
 The spiritual master is therefore worshiped as one who delivers the disciple from the
mire of ignorance with the light of the torch of knowledge. The word pā ragam is very
significant. pā ragam refers to one who can take the disciple to the other side. This side
is conditioned life; the other side is the life of freedom. The spiritual master takes
the disciple to the other side by opening his eyes with knowledge.
 Bahunam janmante...... similarly after many births one may find a bonafide spiritual
master.

Text 9:You are the Supreme Personality of Godhead, the origin and Supreme Lord of all
living entities. You have arisen to disseminate the rays of the sun in order to dissipate the
darkness of the ignorance of the universe.
 We have our eyes, but without the light of the sun our eyes are of no value. Similarly,
without the light of the Supreme Lord, or without the divine grace of the spiritual
master, one cannot see things as they are.

Text 10: Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false
ego, I have been engaged by Your mā yā and have identified myself with the body and
consequent bodily relations.
 Maya acts under Lord’s directions. Does this mean that the Lord discriminates by
engaging one in His devotional service and another in sense gratification?
 The Lord is merciful; if anyone wants to forget Him and enjoy this material world, He
gives him full facility, not directly but through the agency of His material potency.
 When one is disgusted with material enjoyment and is frustrated, and when one
sincerely surrenders unto the lotus feet of the Lord, then the Lord is so kind that He
frees one from entanglement.
 Sinful activities are those activities performed in forgetfulness of our relationship with
the Lord. In this material world, activities for material enjoyment which are
considered to be pious are also sinful

Text 11: I have taken shelter of Your lotus feet because You are the only person of whom to
take shelter. You are the axe which can cut the tree of material existence. I therefore offer my
obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as
to the relationship between man and woman and between spirit and matter.
 Sā ń khya philosophy, deals with prakṛti and puruṣa.
 The intricacies in the material world of the relationship of the prakṛti and puruṣa, or
the enjoyed and the enjoyer, is called saḿsā ra, or material entanglement. Devahū ti
wanted to cut the tree of material entanglement, and she found the suitable weapon in
KapilaMuni.
 One has to cut the root of this material existential tree with the axe of detachment.
 Devahū ti questioned KapilaMuni, for she knew that only He could cut her attachment
to this material world.
  Living entities are also prakṛti, or enjoyed, but under the spell of mā yā , the living
entities are falsely trying to take the position of enjoyers. That is the cause of
saḿsā ra-bandha, or conditional life.
 Dharma actually means "that which one cannot give up," "that which is inseparable
from oneself." The warmth of fire is inseparable from fire; therefore warmth is called
the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That
eternal occupation is engagement in the transcendental loving service of the Lord.
 The purpose of Kapiladeva's Sā ń khya philosophy is to propagate pure,
uncontaminated devotional service, and therefore He is addressed here as the most
important personality amongst those who know the transcendental occupation of the
living entity.

Lord’s reply to explain the path of the transcendentalists

Text 12: Maitreya said: After hearing of His mother's uncontaminated desire for
transcendental realization, the Lord thanked her within Himself for her questions, and thus,
His face smiling, He explained the path of the transcendentalists, who are interested in self-
realization.
 Her questions to Lord Kapila are very interesting for persons who are actually trying
to get liberation from material entanglement and attain the perfectional stage of
human life.
 Unless one is interested in understanding his spiritual life and unless he also feels
inconvenience in material existence, his human form of life is spoiled.
 Lord Kapila was very much satisfied by His mother's questions because the answers
stimulate one's desire for liberation from the conditional life of material existence.
Such questions are called apavarga-vardhanam
 As spirit soul, everyone exists eternally, but the asat has accepted the material world
as his shelter, and therefore he is full of anxiety.

Text 13-14: The Personality of Godhead answered: The yoga system which relates to the
Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and
which causes detachment from all happiness and distress in the material world, is the
highest yoga system. O most pious mother, I shall now explain unto you the ancient yoga
system, which I explained formerly to the great sages. It is serviceable and practical in every
way.
 In the material world one cannot have unadulterated happiness. Any kind of happiness
one has is contaminated by distress also. E.g. we’ve to keep and feed cow if we want
to drink milk.
 The best yoga, as taught in Bhagavad-gītā by Kṛṣṇa, is bhakti-yoga. It is not material,
it is transcendental.
 The Lord does not manufacture a new system of yoga. Sometimes it is claimed that
someone has become an incarnation of God and is expounding a new theological
aspect of the Absolute Truth.
 Although KapilaMuni is the Lord Himself and is capable of manufacturing a new
doctrine for His mother, He nevertheless says, "I shall just explain the ancient system
which I once explained to the great sages because they were also anxious to hear
about it."
 When we have a super-excellent process already present in Vedic scriptures,
there is no need to concoct a new system, to mislead the innocent public.
Conditional Life and Liberation
Text 15: The stage in which the consciousness of the living entity is attracted by the three
modes of material nature is called conditional life. But when that same consciousness is
attached to the Supreme Personality of Godhead, one is situated in the consciousness of
liberation.
 Mā yā consciousness involves attachment to the three material modes of nature. It is
the cause of conditioned life.
 When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of
Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of
liberation.

Text 16: When one is completely cleansed of the impurities of lust and greed produced
from the false identification of the body as "I" and bodily possessions as "mine," one's
mind becomes purified. In that pure state he transcends the stage of so-called material
happiness and distress.
 Kā ma and lobha are the symptoms of material existence.
 Whenever we speak of the living entity, this includes the mind and consciousness. The
difference between conditional life and liberated life occurs when we purify the mind
and the consciousness.
 How to transcend material happiness and distress is explained here – one has to
purify mind and consciousness.
 One's senses must be engaged in devotional service to the Lord. That is the process to
purify.
 The only process that will purify the mind is to engage it in Kṛṣṇa.

Text 17: What happens when one transcends stage of happiness and distress? At that time the
soul can see himself to be transcendental to material existence and always self-effulgent,
never fragmented, although very minute in size. In that position of self-realization, by
practice of knowledge and renunciation in devotional service, one sees everything in the right
perspective; he becomes indifferent to material existence, and the material influence acts less
powerfully upon him.
 Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a
living entity is a minute particle of the Supreme Spirit.
 The individual soul is a particle from the very beginning.
 Mā yā vā da philosophy enunciates that the whole spirit exists, but a part of it, which is
called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable
because spirit cannot be divided like a fragment of matter.
 Jiva is described as nirantaram, which means "nondifferent," or "of the same quality."
The individual soul is also expressed here as aṇimā nam. Aṇimā nam means
"infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the
individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally
always infinitesimal."
 As the contamination of the germs of a particular disease can influence a weaker
person, similarly the influence of material nature, or illusory energy, can act on the
weaker, or conditioned, soul but not on the liberated soul.
 BG 18.54 Brahma-bhū taḥ prasannā tmā , na sochyati na kanksati,
 Nā rada-pañcarā tra - when the senses are purified they can then be engaged in the
devotional service of the Lord.
 One who is attached to material contamination cannot be a devotee.
Devotional Service is the only auspicious path
Text 19: Perfection in self-realization cannot be attained by any kind of yogī unless he
engages in devotional service to the Supreme Personality of Godhead, for that is the
only auspicious path.
 That knowledge and renunciation are never perfect unless joined by devotional
service is explicitly explained here.
 Whom to offer service – SPG.
 when one engages himself in the devotional service of Vā sudeva, spiritual knowledge
and renunciation of the material world automatically become manifest. Thus a
devotee does not have to try separately for renunciation or knowledge.
 Brahma-siddhi means that one should know that he is not matter; he is pure soul.
 One who realizes the Supreme Personality realizes the other features, namely the
Paramā tmā feature and the Brahman feature, and that total realization is brahma-
siddhi.

Path of liberation begins with association of a sadhu

Srila Bhaktivinoda Thakura mentions that verse 20-21 mentions Analysis of Favorable
Conditions for Bhakti (bhakti anukulya vicarah)
Text 20: Every learned man knows very well that attachment for the material is the
greatest entanglement of the spirit soul. But that same attachment, when applied to the
self-realized devotees, opens the door of liberation.
 Attachment cannot be killed; it has simply to be transferred.
 Consciousness is the platform of attachment – it may be material or spiritual.
 A living entity, by constitution, has the propensity to be attached to something. If
someone has no object of attachment, if he has no children, then he transfers his
attachment to cats and dogs. This indicates that the propensity for attachment cannot
be stopped; it must be utilized for the best purpose.
 Attachment should be transferred to the self-realized devotees, the sādhus
 Who is a sā dhu? A sā dhu is not just an ordinary man with a saffron robe or long
beard. A sā dhu is described in BG as one who unflinchingly engages in devotional
service.
 Lord Caitanya also confirmed this. Lava-mā trasā dhu-sań gesarva-siddhihaya: [Cc.
Madhya 22.54]
 Service to a mahā tmā is dvā ramā hur vimukteḥ, the royal road of liberation -SB5.5.2.
Rendering service to the materialists has the opposite effect.
 Attachment to a devotee is attachment to the service of the Lord because if one
associates with a sādhu, the result will be that the sādhu will teach him how to
become a devotee and cut the knot of the contamination of material attraction.
These are the gifts of Sadhu.
 Path of liberation begins with such association.

Symptoms of a sadhu
Text 21: The symptoms of a sā dhu are that he is tolerant, merciful and friendly to all living
entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his
characteristics are sublime.
 Devotee’s concern is to enlighten people in devotional service to the Lord. That is his
mercy.
 He is not satisfied with his own liberation. He always thinks about others.
  While engaged in preaching work, he has to meet with so many opposing elements,
and therefore the sā dhu, or devotee of the Lord, has to be very tolerant. E.g. Jesus,
Haridas Thakur or Nityananda P
 He is merciful because he is the well-wisher of all living entities. He is not only a
well-wisher of human society, but a well-wisher of animal society as well. E.g
Sivananda Sen treated a dog.
 A sā dhu behaves with all conditioned souls for their ultimate relief from material
entanglement. Therefore, no one can be more friendly than a sā dhu in relieving a
conditioned soul.
 A sā dhu means one who follows the principles of scripture and at the same time is a
devotee of the Lord. One who actually follows the principles of scripture must be a
devotee of God because all the śā stras instruct us to obey the orders of the Personality
of Godhead.
 A devotee develops all the good qualities of the demigods, whereas a non-devotee,
even though academically qualified, has no actual good qualifications or good
characteristics according to the standard of transcendental realization.
Text 22: Such a sā dhu engages in staunch devotional service to the Lord without deviation.
For the sake of the Lord he renounces all other connections, such as family relationships
and friendly acquaintances within the world.
 A sannyā sī is generally in the renounced order of life, but his renunciation will be
successful only when his energy is employed in the service of the Lord with great
austerity.
 A person has so many responsibilities and obligations — to the public, to the
demigods, to the great sages, to the general living beings, to his parents, to the family
forefathers, etc. When he gives up all such obligations for the sake of the service of
the Supreme Lord, he is not punished for such renunciation of obligation.
 But if for sense gratification a person renounces all such obligations, he is punished
by the law of nature.

Srila Bhaktivinoda Thakura mentions that verse 23-24 mentions Analysis of Favorable
Conditions for Bhakti (bhakti anukulya vicarah)
Text 23: Engaged constantly in chanting and hearing about Me, the Supreme Personality
of Godhead, the sā dhus do not suffer from material miseries because they are always filled
with thoughts of My pastimes and activities.
 Sā dhu is not disturbed by miserable conditions because his mind is always filled with
KC, and thus he does not like to talk about anything but the activities of the Lord.
 Mahā rā jaAmbarīṣa did not speak of anything but the pastimes of the Lord.
 He engaged his words only in glorification of the Supreme Personality of Godhead.

Value of attachment to devotees

Text 24: These are the qualities of great devotees who are free from all attachment. You must
seek attachment to such holy men, for this counteracts the pernicious effects of material
attachment.
 Lord advises to increase attachment for devotees.
 A person may be materially very rich, opulent or respectable, but if he at all wants to
transfer himself to the spiritual kingdom, back home, back to Godhead, then he has to
be freed from the puffed-up condition of material possessiveness, because that is a
false position.
 moha used here means the false understanding that one is rich or poor-or any such
consciousness in connection with material existence
  Person must be first free from association of 3 modes. We should seek association of
such a person who is free from 3 modes.
 ISKCON founded for this reason.
 Because a devotee is freed from all contaminated material association, he is not
affected by the miseries of material existence. How?
 The cat carries her kittens in her mouth, and when she kills a rat she also carries the
booty in her mouth.

Srila Bhaktivinoda Thakura mentions that verse 25 mentions The Gradual Manifestation of
Bhava (bhavodaya kramah)
Text 25: In the association of pure devotees, discussion of the pastimes and activities of the
Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By
cultivating such knowledge one gradually becomes advanced on the path of liberation,
and thereafter he is freed, and his attraction becomes fixed. Then real devotion and
devotional service begin.
 The process of advancing in Kṛṣṇa consciousness and devotional service is described
here.
 The first point is that one must seek the association of persons who are KC and who
engage in devotional service. Without such association one cannot make
advancement. Simply by theoretical knowledge or study one cannot make any
appreciable advancement. One must give up the association of materialistic
persons and seek the association of devotees because without the association of
devotees one cannot understand the activities of the Lord.
 Because people do not associate with devotees, they cannot understand that the
Absolute Truth can be a person and have personal activities.
 unless one has personal understanding of the Absolute Truth, there is no meaning to
devotion
 Nondevotees cannot appreciate KC by reading the SBor any other Vedic literature
wherein the activities of the Lord are described; they think that these activities are
fictional, manufactured stories because spiritual life is not explained to them in the
proper mood.
 In devotees’ association when one contemplates and tries to understand the
transcendental activities of the Lord, the path to liberation is open, and he is freed.
 Association with devotees means association with the Lord. The devotee who
makes this association develops the consciousness for rendering service to the
Lord, and then, being situated in the transcendental position of devotional
service, he gradually becomes perfect.

Result of devotional service

Text 26: Thus consciously engaged in devotional service in the association of devotees, a
person gains distaste for sense gratification, both in this world and in the next, by
constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is
the easiest process of mystic power; when one is actually situated on that path of devotional
service, he is able to control the mind.
 People are encouraged to do pious activities so that they can enjoy sense gratification
in this and next life.
 But a devotee in the association of devotees prefers to contemplate the activities of the
Lord
 the result is that he feels distaste for so-called happiness in this or that world, in
heaven or on other planets.
  he devotees are simply interested in being transferred to the personal association of
the Lord
 There are different processes of yoga-mā rga, attaining yoga perfection, but this
process, devotional service to the Lord, is the easiest and most sublime.

Srila Bhaktivinoda Thakura mentions that verse 27 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 27: Thus by not engaging in the service of the modes of material nature but by
developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in
which the mind is always fixed in devotional service unto the Supreme Personality of
Godhead, one achieves My association in this very life, for I am the Supreme Personality, the
Absolute Truth.
 Engaging in any of 9 processes for bhakti-sravanam, kirtanam, etc leaves no
opportunity to engage in service of 3 modes.
 Unless one has good engagements in spiritual service, it is not possible to get out
of the attachment to material service.
 Devotional service, unlike philanthrophic or pious activities like opening hospital, is
above sense gratification. It’s a completely spiritual activity.
 Kṛṣṇa conscious activities are performed not blindly but with perfect understanding of
knowledge and renunciation.
 This results in liberation in this very life and such a person associates with Lord in
this very life
 Hearing or associating with devotees is the most important function for self-
realization.

Devahuti’s further questions about devotional service

Text 28: What kind of devotional service is worth developing and practicing to help me
easily and immediately attain the service of Your lotus feet?
 No one is barred from rendering service to the Lord.
 The devotional service most suitable for different types of devotees is determined and
fixed by the mercy of the spiritual master.

Text 29: The mystic yoga system aims at the SPG and is meant for completely ending
material existence. Please let me know the nature of that yoga system. How many ways are
there by which one can understand in truth that sublime yoga?
 jñā na-yoga - Brahman effulgence, haṭha-yoga - Paramā tmā feature,bhakti-yoga -
complete realization of the Supreme Lord.
 Devahū ti especially refers to the bhakti-yoga system
 Bhakti yoga – 9 processes
 Unless one accepts the process of devotional service, one cannot end the
continuation of material existence. As far as jñā nīs are concerned, even if one
elevates oneself, after a great performance of austerity, to the Brahman effulgence,
there is a chance of falling down again to the material world. Therefore, jñā na-yoga
does not actually end material existence. Similarly, regarding the haṭha-yoga system,
which aims at the localized aspect of the Lord, Paramā tmā , it has been experienced
that many yogīs, such as Viś vā mitra, fall down.
 But bhakti-yogīs, once approaching the SPG, never come back to this material world,
as it is confirmed in the BG.
 nirvā ṇa means to end one's material existence, and to end material existence means to
go back home, back to Godhead.
  Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme
Personality of Godhead, he is prone to fall down, either from the impersonal Brahman
realization or from an ecstatic trance of meditation.
 bhagavad-bā ṇaḥ - The bhakti-yoga system is just like an arrow aiming up to the SPG.
 This arrow, is so sharp and swift that it goes directly to the SPG, penetrating the
regions of impersonal Brahman and localized Paramā tmā .

Text 30: After all, I am a woman. It is very difficult for me to understand the Absolute Truth
because my intelligence is not very great. But if You will kindly explain it to me, even though
I am not very intelligent, I can understand it and thereby feel transcendental happiness.
 If the spiritual master is kind enough to the disciple, however unintelligent the
disciple may be, then by the divine grace of the spiritual master everything is
revealed.
 Yasya prasadad bhagavad prasada....

Lord’s Reply-the senses represents the demigods

Text 31: Lord became compassionate towards His mother and started His reply explaining the
sankhya philosophy as received in disciplic succession.

Srila Bhaktivinoda Thakura mentions that verse 32-33 mentions Analysis of the Process
(abhidheya vicarah)
Text 32: The senses are symbolic representations of the demigods, and their natural
inclination is to work under the direction of the Vedic injunctions. The mind is the
representative of the SPG. The mind's natural duty is to serve. When that service spirit is
engaged in devotional service to the SPG, without any motive, that is far better even than
salvation.
 The natural inclination of the senses is to work for something, and the mind is the
leader of the senses
 Similarly, the leader of all the demigods who are engaged in the activities of this
material world - is SPG.
 The senses, led by the mind, act under the influence of the demigods. When the
service is ultimately aimed at the Supreme Personality of Godhead, the senses are in
their natural position.
 When the senses, without desire for material profit or other selfish motives, are
engaged in the service of the Supreme Personality of Godhead, one is situated in
devotional service.
 Bhakti is in a transcendental position far better than mukti, or liberation.

Devotional service dissolves the subtle body

Srila Bhaktivinoda Thakura mentions that verse 33 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 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.
 Bhakti is in a far higher position than mukti because a person's endeavor to get
liberation from the material encagement is automatically served in devotional service.
 Bilvamangal Thakur – mukti is maidservant of one who has unflinching faith in Lord.
 As soon as the tongue is controlled, naturally all other senses are controlled
automatically.
Devotee always like to see the forms of the Lord
Srila Bhaktivinoda Thakura mentions that verse 34 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah) and Analysis of Unfavorable Conditions for Bhakti
(bhakti pratikulya vicarah)
Text 34: A pure devotee, who is attached to the activities of devotional service and who
always engages in the service of My lotus feet, never desires to become one with Me. Such a
devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
 5 kinds of mukti – devotee never accept impersonal liberation.
 In fact devotees don’t aspire for any of 5 kinds of liberation.
 Although brahmajyoti is not different from His personal body, that sort of oneness
(merging into the bodily luster of the Personality of Godhead) is not accepted by a
pure devotee because the devotees engage in greater pleasure of serving than the so-
called pleasure of merging into His existence.

Text 35: O My mother, My devotees always see the smiling face of My form, with eyes like
the rising morning sun. They like to see My various transcendental forms, which are all
benevolent, and they also talk favorably with Me.
 KapilaMuni is explaining how the devotees see the decorated body and face of
the Deity and how they speak with Him in devotional service.
 Mā yā vā dīs and atheists accept the forms of the Deities in the temple of the Lord as
idols, but devotees do not worship idols. They directly worship the Personality of
Godhead in His arcā incarnation.
 Arcā refers to the form which we can worship in our present condition.
 In our present state it is not possible to see God in His spiritual form because our
material eyes and senses cannot conceive of a spiritual form.
 In order to be seen by our material senses, the Supreme Personality of Godhead
accepts a favorable form which is called arcā -vigraha. This arcā -vigraha, sometimes
called the arcā incarnation, is not different from Him.
 There are many śā stric injunctions which give instructions for carving forms of the
Lord. These forms are not material. If God is all-pervading, then He is also in the
material elements. There is no doubt about it.
 According to atheists’ theory, everything is God. Then why is the Deity not God?
 It is the duty of the spiritual master to teach how to decorate the Deity in the temple,
how to cleanse the temple and how to worship the Deity.
 The devotees express their minds before the Deity, and in many instances the Deity
also gives answers.
 Sometimes Lord informs through dreams.

Text 36: Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His
very pleasing words, the pure devotee almost loses all other consciousness. His senses are
freed from all other engagements, and he becomes absorbed in devotional service. Thus in
spite of his unwillingness, he attains liberation without separate endeavor.
 There are three divisions of devotees — first-class, second-class and third-class. Even
the third-class devotees are liberated souls. It is explained in this verse that although
they do not have knowledge, simply by seeing the beautiful decoration of the Deity in
the temple, the devotee is absorbed in thought of Him and loses all other
consciousness.
 When one is trained to become conscious of his position, he understands that he is the
servitor of the Lord. "Brahman" refers to a state of self-realization.
 Even great impersonalists like Ś ukadeva Gosvā mī and the four Kumā ras were
attracted by the beauty of the Deities in the temple
  Vilā sa refers to the activities or pastimes of the Lord. It is a prescribed duty in temple
worship that not only should one visit the temple to see the Deity nicely decorated,
but at the same time he should hear the recitation of Ś rīmad-Bhā gavatam, Bhagavad-
gītā or some similar literature, which is regularly recited in the temple.
 Lord Caitanya, therefore, recommended five important processes in the discharge of
devotional service: (1) to chant the holy names of the Lord, (2) to associate with
devotees and serve them as far as possible, (3) to hear Ś rīmad-Bhā gavatam, (4) to see
the decorated temple and the Deity and, if possible, (5) to live in a place like
Vṛndā vana or Mathurā

Devotees enjoy all offered benedictions

Text 37: Thus because he is completely absorbed in thought of Me, the devotee does not
desire even the highest benediction obtainable in the upper planetary systems, including
Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor
does he desire to be elevated to the kingdom of God. Yet even without desiring them, the
devotee enjoys, even in this life, all the offered benedictions.
 On higher planets, there are immense opportunities for sense enjoyment.
 A devotee does not aspire for all these material pleasures, although they are available
to him simply by wishing
 yet a pure devotee does not even aspire to be promoted to Vaikuntha.

Time factor can’t affect devotees

Srila Bhaktivinoda Thakura mentions that verse 38 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 38: devotees who receive such transcendental opulences are never bereft of them;
neither weapons nor the change of time can destroy such opulences. Because the devotees
accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity,
they cannot be deprived of their possessions at any time.
 One has to come back even from higher planets.
 As far as the devotees are concerned, their assets — the achievement of devotional
service and the consequent opulence of Vaikuṇṭha, even on this planet — are never
destroyed.
 In the material world the influence of time destroys everything, but in the Vaikuṇṭha
atmosphere there is no influence of time or of the demigods because there are no
demigods in the Vaikuṇṭha planets.
 Reason for freedom from destruction-The devotees accept the Supreme Lord as
the most dear personality and reciprocate with Him in different relationships.
The Lord is eternal; therefore any relationship in which we accept Him is also
eternal.
 A special feature of this verse is the acceptance of the Supreme Lord as the supreme
preceptor. Bhagavad-gītā was spoken directly by the Supreme Lord, and Arjuna
accepted Kṛṣṇa as guru, or spiritual master. Similarly, we should accept only Kṛṣṇa as
the supreme spiritual master.
 Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His
name, in His form, in His qualities, in His abode and in His associates.
 As soon as we accept Kṛṣṇa and His associates as our preceptors, no ill effects can
destroy our knowledge. In the material world the knowledge which we acquire may
change because of the influence of time, but nevertheless the conclusions received
 from Bhagavad-gītā , directly from the speeches of the Supreme Lord, Kṛṣṇa, can
never change.
 Kṛṣṇa should be accepted as one's best friend. He will never cheat. He will always
give His friendly advice and friendly protection to the devotee. If Kṛṣṇa is accepted as
a son, He will never die.

Unflinching devotional service described

Text 39-40: Thus the devotee who worships Me, the all-pervading Lord of the universe, in
unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or
to become happy in this world with wealth, children, cattle, home or anything in relationship
with the body. I take him to the other side of birth and death.
 Since the Supreme Lord is all-inclusive, if anyone worships Him with unflinching
faith, he has automatically achieved all other opulences and performed all other
duties.
 One who aspires to go beyond birth and death should not try to be happy in this world
or to be promoted to the heavenly world, nor should he try for material wealth,
children, houses or cattle.
 For a devotee there is no concern for this life or the next life because in any life he
does not desire elevation in material prosperity or a high-grade or low-grade life.
 A pure devotee does not pray to the Lord for liberation from this material bondage.
Actually, the pure devotee never thinks that he is fit for liberation. Considering his
past life and his mischievous activities, he thinks that he is fit to be sent to the lowest
region of hell.
 Devotee is satisfied with whatever is obtainable by God's grace. He is not at all
attached to improving his social status or improving the status of education of his
children. He is not neglectful — he is dutiful — but he does not spend too much time
on the upliftment of temporary household or social life.
 The ordinary common living entity, after death, is transferred to the womb of another
mother, according to his karma, or activities, to take another type of body. But as far
as the devotee is concerned, he is at once transferred to the spiritual world in the
association of the Lord. That is Lord’ special mercy.

Srila Bhaktivinoda Thakura mentions that verse 41 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 41: The terrible fear of birth and death can never be forsaken by anyone who resorts to
any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of
Godhead, the original source of all creation, and also the Supreme Soul of all souls.
 cycle of birth and death cannot be stopped unless one is a pure devotee of the
Supreme Lord.
 Jnanis and yogis – there intelligence is impure. Purified intelligence surrender to Lord
– Bahunam janmanamante......
 Because of such insufficient intelligence they fall down.

The wind blows out of fear of the Lord

Srila Bhaktivinoda Thakura mentions that verse 42 mentions Tasting the Sublime Nature of
Relationships with the Lord (bhagavad-rasa-tattvam)
Text 42: It is because of My supremacy that the wind blows, out of fear of Me; the sun shines
out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me.
Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.
  No one should think that nature is working automatically, without superintendence.
 The demigods are also ordinary living entities, but due to their faithfulness — their
devotional service attitude — they have been promoted to such posts.
 mayā dhyakṣeṇa prakṛtiḥsū yatesa-carā caram [Bg. 9.10]
 One who has taken shelter of the Supreme Personality of Godhead is completely
protected from all other influences. He no longer serves or is obliged to anyone else.
Of course he is not disobedient to anyone, but his full power of thought is absorbed in
the service of the Lord.
 The impersonalist may say that the Bhā gavatam devotees create and imagine
someone as the Supreme Personality of Godhead and assign qualifications to Him; but
actually it is neither imagination nor an imposition of artificial power in the name of
Godhead. In the Vedas it is said, bhīṣā smā d vā taḥ pavate/ bhīṣodeti sū ryaḥ: "By fear
of the Supreme Lord the wind-god and the sun-god are acting." Bhīṣā smā d agniś
candraśca/ mṛtyur dhā vatipañcamaḥ: "Agni, Indra and Mṛtyu are also acting under
His direction."

Text 43: The yogīs, equipped with transcendental knowledge and renunciation and engaged in
devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the
Lord, they are thus eligible to enter into the kingdom of Godhead without fear.
 The first-class yogīs, as described in Bhagavad-gītā , are those who are constantly
thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa.
 To become a bhakti-yogī means to automatically attain knowledge and renunciation.
Even if a person is completely illiterate, the transcendental knowledge of the
scriptures is revealed unto him simply because of his engagement in devotional
service.
 To anyone who has full faith in the Supreme Personality of Godhead and the spiritual
master, all the import of the Vedic literatures is revealed. He does not have to seek
separately
 If there is a lack of knowledge and renunciation, it is to be understood that one is not
in full devotional service.

Srila Bhaktivinoda Thakura mentions that verse 44 mentions Analysis of the Process
(abhidheya vicarah) and Characteristics of the Fortunate Soul (bhagyavaj-jiva lakshanam)
Text 44: Therefore persons whose minds are fixed on the Lord engage in the intensive
practice of devotional service. That is the only means for attainment of the final perfection of
life.
 First of all, the mind should be engaged at the lotus feet of the Lord, very steadily and
naturally. Because the mind is the master of the senses, when the mind is engaged, all
the senses become engaged. That is bhakti-yoga.
 If one seriously engages in Kṛṣṇa consciousness, that is the highest perfectional stage.
All Kṛṣṇa conscious activities are on the highest perfectional level of human life.

Pürva-svädhyäya
1. Briefly describe levels of consciousness in the three modes. (1)
2. What is the purpose of the Vedas? (1)
3. Why was Devahüti interested to hear transcendental messages? (7)
4. Explain why Devahüti said, "My engagement in sense gratification was also due to You.”
(10)
5. Explain how all activities but service to the Lord are sinful. (10)
6. Define purusa, prakrati and samsära. (11)
7. What does the example of drinking milk and maintaining a cow indicate? (13)
8. Explain what is meant by brahma-siddhi. (19)
9. Analyze the importance of attachment as explained by Çré Kapiladeva in text 20.
10.What is the result of association with a sädhu? (20, 25)
11.Summarize Prabhupada’s purport commenting on each of the 6 symptoms of a sädhu(21)
12.Examine the import of the phrase mat-kåte tyakta-karmäëas (22)
13.Explain the example of the cat, kittens and the rat (24)
14.Summarize the main point of text 30.
15.List reasons explaining how bhakti is superior to yoga and mukti (32-34, 36, 41)
16.Why does the Lord accept the form of the arcä-vigraha.(35)
17.Explain the importance of the word viläsa (36)
18.Explain how the position of transcendental service cannot be destroyed. (38)
19.What is a devotees attitude toward temporary household or social life. (39-40).

Chapter 26: Fundamental Principles of Material Nature

Important Teachings
 Why this material world was created for the sufferings of the conditioned souls is a
very intricate question. There is a hint in the previous verse in the word līlayā , which
means "for the pastimes of the Lord." The Lord wants to rectify the enjoying
temperament of the conditioned souls. E.g. as such no need of prison & police, but
necessary because some will not obey.
 Such disobedient souls are called nitya baddha. They are called so because no one can
trace out when the living entity, the part and parcel of the Supreme Lord, became
rebellious against the supremacy of the Lord.
 The Lord speaks to every conditioned soul as time. He says in BG that if someone
surrenders unto Him, then there is no longer any problem of birth and death. We
should therefore accept the time factor as the Supreme Personality of Godhead
standing before us.
 This puruṣa, or Paramā tmā , who resides within the body of the individual soul, is
described in Bhagavad-gītā (13.23) as the upadraṣṭā , witness, and the anumantā ,
sanctioning authority.
 Since one cannot do anything without the sanction of the Supreme Lord, He lives with
the jīva soul as witness and sanction-giver. He is also bhoktā ; He gives maintenance
and sustenance to the conditioned soul.
 Not only must one come to the stage of pure Kṛṣṇa consciousness, but one must also
be very careful. Any inattentiveness or carelessness may cause falldown. This
falldown in due to false ego.
 When a man is sleeping, all his material assets — namely the vital energy, the senses
for recording knowledge, the senses for working, the mind and the intelligence —
cannot arouse him. He can be aroused only when the Supersoul helps him.

Important Verses
71
Analogies
3.26.4: The example of a cloud is very nicely given. All of a sudden there may appear a big
cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its
energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes;
because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the
cloud; only the vision of the ordinary being is covered. Similarly, although mā yā cannot
cover the Supreme Lord, who is beyond mā yā , the material energy covers the ordinary living
entities.
3.26.5: An example can be cited here that there is no necessity for the government's creation
of a separate police department, but because it is a fact that some of the citizens will not
accept the state laws, a department to deal with criminals is necessary. There is no necessity,
but at the same time there is a necessity. Similarly, there was no necessity to create this
material world for the sufferings of the conditioned souls, but at the same time there are
certain living entities, known as nitya-baddha, who are eternally conditioned.
3.26.9: Prakåti is connected with both the Supreme Lord and the living entities, just as a
woman is connected with her husband as a wife and with her children as a mother.
3.26.9: An analogy may be made with the father and mother: the mother and the father exist,
but sometimes the mother begets children. Similarly, this cosmic manifestation, which comes
from the unmanifest material nature of the Supreme Lord, sometimes appears and again
disappears.
3.26.17: As a woman cannot produce children unless impregnated by a man, material nature
cannot produce or manifest anything unless it is impregnated by the Supreme Personality of
Godhead in the form of the time factor.
3.26.17: As in the womb of a mother a child gradually grows different bodily parts, so in the
universal womb the universal form of the Lord gives rise to the creation of various
paraphernalia.

3.26 ADHYÄYA-KATHÄ-SÄRA
Verses 1-8:
Lord Kapila described to his mother the different categories [Säìkhya] of the Absolute Truth.
The Lord is perceivable everywhere by His effulgence which maintains the creation,
accepting the subtle material energy as a pastime. Material consciousness creates living
entities’ material life. Material nature is the cause of the material body and senses, and the
senses’ presiding deities. The feelings of happiness and distress are caused by the soul..
Verses 9-18:
Lord Kapila explained pradhäna & prakåti. The aggregate elements, namely the five gross
elements, the five subtle elements [smell, taste, color, touch and sound], the four internal
senses [mind, intelligence, ego and contaminated consciousness], the five senses for
gathering knowledge and the five outward organs of action [the organs for speaking, working,
traveling, generating and evacuating], are known as the pradhäna, or the qualified Brahman.
Time, the mixing element, is the twenty-fifth element. The Supreme Lord adjusts all these
different elements, keeping Himself within as the Supersoul and without as time.
Verse 19-31:
Manifestation from the mahat-tattva of the subtle elements consciousness, false ego,
intelligence, and mind are described along with their characteristics and predominating
Deities.
Verses 32-49:
The manifestation from false ego of the sense objects or tan-mätras [sound, touch, form, taste
and smell], their corresponding gross elements [ether, air, fire, water, and earth], and the
senses that perceive them [sense of hearing, sense of touch, sense of sight, sense of taste, and
sense of smell] are described. Since the cause exists in its effect as well, the characteristics of
the former are observed in the latter
Verses 50-72:
When the Lord, along with time, work, and the modes of material nature, entered into the
universe with the total material energy, an unintelligent egg arose, from which appeared the
Cosmic Being. The universal egg is covered by layers of water, air, fire, sky, ego and
mahattattva, increasing in thickness each layer is ten times bigger than the previous one, and
the final outside layer is covered by pradhäna. Within this egg is the universal form of Lord
Hari, of whose body the fourteen planetary systems are parts. For each sense, first the sense
organ would appear in the universal form, and then the sense itself would appear, along with
its presiding deity. All his material assets cannot arouse a sleeping man, but the Supersoul can
arouse him. One should contemplate that Supersoul.

Lord continues – knowledge is the ultimate perfection

Text 1: Lord Kapila: Now I shall describe unto you the different categories of the Absolute
Truth, knowing which any person can be released from the influence of the modes of material
nature.

 One can understand the Supreme Personality of Godhead, the Absolute Truth, only
through devotional service (bhaktyā mā mabhijā nā ti [Bg. 18.55])
 As stated in the Bhā gavatam, the object of devotional service is mā m, Kṛṣṇa. And, as
explained in the Caitanya-caritā mṛta, to understand Kṛṣṇa means to understand Kṛṣṇa
in His personal form with His internal energy, His external energy, His expansions
and His incarnations.
 Sā ń khya philosophy is especially meant for persons who are conditioned by this
material world. Parampara System explains that this is devotional service.
 After preliminary study of devotional service, Lord is explaining its analytical study
which frees from 3 modes.
 As long as one has even a slight desire to enjoy or lord it over material nature, there is
no chance of his being freed from the influence of nature's material modes. Therefore,
one has to understand the Supreme Personality of Godhead analytically, as explained
in the Sā ń khya system of philosophy by Lord Kapiladeva.

Text 2: Knowledge is the ultimate perfection of self-realization. I shall explain that

knowledge unto you by which the knots of attachment to the material world are cut.
 Knowledge leads one to attain the ultimate perfection of life and to see oneself as he
is.
 This "seeing" can be done by hearing from the proper authoritative source.
 The real constitutional position of the individual - Each and every individual soul is
eternally a servitor of Kṛṣṇa.
 This position of rightly understanding oneself cuts the knot of material attraction
 When one can cut the knot of attachment to the material world, his understanding is
called knowledge.

Lord is transcendental to 3 modes, but accepts the subtle material energy

Text 3: SPG is the Supreme Soul, and He has no beginning. He is transcendental to the
material modes of nature and beyond the existence of this material world. He is perceivable
everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is
maintained.
 If we examine all persons, we will find that everyone has a beginning, but when we
approach a person who has no beginning, He is the Supreme Person.
 The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is
perceivable everywhere. Brahman means "great." His greatness is perceived
everywhere. And what is that greatness? Consciousness.
 We are individually conscious, but Lord is supremely conscious. E.g. sunlight and
small light
 He is present everywhere by His energy.
 Both the spiritual and material energies are spread everywhere, and that is the proof of
the existence of the Supreme Personality of Godhead.
 The existence of consciousness everywhere is not temporary. It is without beginning,
and because it is without beginning, it is also without end.
 Matter is not beginningless; it has a beginning. As this material body has a beginning,
the universal body does als – janmady asya
 paraḥ means "transcendental," "beyond the creative energy." The Lord is the creator
of the creative energy.
 Moonlight is a reflection of the sunlight. Sunlight is also the reflection of the
brahmajyoti. Similarly, brahmajyoti, the spiritual effulgence, is a reflection of the
body of the Supreme Lord. Therefore it is said here, svayaḿ-jyotiḥ: He Himself is
light.
 This self-illumination also contradicts the theory that the spirit soul, or the spiritual
consciousness, develops at a certain point in material combination. The term svayaḿ-
jyotiḥ indicates that there is no tinge of anything material or any material reaction.
 Although Lord is situated in Vaikuntha, His light is spread in material world through
sunlight, which is a reflection of Brahmajyoti.

Text 4: As His pastime, that Supreme Personality of Godhead, the greatest of the great,
accepted the subtle material energy, which is invested with three material modes of nature
and which is related with Viṣṇu.
 guṇamayīm is very significant. Daivīm means "the energy of the SP Godhead," and
guṇamayīm means "invested with the three modes of material nature." When the
material energy of the SPG appears, this guṇamayīm energy acts as a manifestation of
the energies of the three modes; it acts as a covering.
 The energy emanated from the SPG manifests in two ways — as an emanation from
the Lord and as a covering of the Lord's face. In BG it is said that because the whole
world is illusioned by the three modes of material nature, the common conditioned
soul, being covered by such energy, can’t see the SPG.
 E.g. cloud. All of a sudden there may appear a big cloud in the sky. This cloud is
perceived in two ways. To the sun the cloud is a creation of its energy, but to the
ordinary common man in the conditioned state, it is a covering to the eyes; because of
the cloud, the sun cannot be seen.
 Material energy cannot cover the Lord. Hence he is called Vibhu

Srila Bhaktivinoda Thakura mentions that verse 5 mentions The Essential Nature of the
Individual Soul (jiva tattvam)
Text 5: Divided into varieties by her threefold modes, material nature creates the forms of the
living entities, and the living entities, seeing this, are illusioned by the knowledge-covering
feature of the illusory energy.
 Material energy can cover knowledge of ordinary jivas, but not SPG.
  Why this material world was created for the sufferings of the conditioned souls is
a very intricate question. There is a hint in the previous verse in the word līlayā,
which means "for the pastimes of the Lord." The Lord wants to rectify the
enjoying temperament of the conditioned souls. E.g. as such no need of prison &
police, but necessary because some will not obey.
 Such disobedient souls are called nitya baddha. They are called so because no one
can trace out when the living entity, the part and parcel of the Supreme Lord,
became rebellious against the supremacy of the Lord.
 Why there are 8,400,000 species of life who are at different stages, even though all of
them are spirit souls? Answer: they are under the spell of the three modes of material
nature and hence forgotten their spiritual identity.
 To the conditioned soul, "me" means the material body. This is called moha, or
bewilderment.

Material consciousness causes conditional life

Srila Bhaktivinoda Thakura mentions that verse 6-8 mentions The Essential Nature of the
Individual Soul (jiva tattvam)
Text 6: Because of his forgetfulness, the transcendental living entity accepts the influence of
material energy as his field of activities, and thus actuated, he wrongly applies the activities
to himself.
 The forgetful living entity can be compared to a man who is under the influence of
disease and has become mad or to a man haunted by ghosts, who acts without control
and yet thinks himself to be in control.
 Consciousness cannot be killed, for the symptom of the living entity is consciousness.
The material consciousness simply has to be purified.

Text 7-8: Material consciousness is the cause of one's conditional life, in which conditions are
enforced upon the living entity by the material energy. Although the spirit soul does not do
anything and is transcendental to such activities, he is thus affected by conditional life.
 Mā yā vā dīs says that the conditional existence of the living entity is his līlā . But the
word "pastime" implies employment in the activities of the Lord. They misuse the
word & say that even if the living entity has become a stool-eating hog, he is also
enjoying his pastimes. The word "pastime" implies voluntary acceptance for
enjoyment. Therefore this interpretation is most misleading.
 Actually the Supreme Lord is the leader and maintainer of all living entities. His
pastimes are transcendental to any material activity. Such pastimes of the Lord cannot
be dragged to the level of the conditional activities of the living entities.
 Whatever the material energy dictates, the conditioned soul does. He has no
responsibility; he is simply the witness of the action, but he is forced to act in that way
due to his offense in his eternal relationship with Kṛṣṇa.
 Kṛṣṇa takes charge of anyone who surrenders to Him in helplessness, and thus the
influence of mā yā , or conditional life, is removed.
 In summary, the suffering of the conditioned soul is due to his attachment to material
nature. This attachment should thus be transferred from matter to Kṛṣṇa.
 In Bhagavad-gītā it is said that when the Lord descends to this material world, He
comes as a person by His own energy, ā tma-mā yā . He is not forced by any superior
energy. He comes by His own will, but jivas are forced to take birth in a womb
 The living entity is the cause of his own suffering, but he can also be the cause of his
eternal happiness. When he wants to engage in KC, a suitable body is offered to him
 by the internal potency, the spiritual energy of the Lord, and when he wants to satisfy
his senses, a material body is offered.

Devahuti’s question regarding relationship between Lord and material

nature
Text 9: Devahū ti said: Kindly explain the characteristics of the Supreme Person and His
energies, for both of these are the causes of this manifest and unmanifest creation.
 prakṛti, or material nature, is connected with both the Supreme Lord and the living
entities, just as a woman is connected with her husband as a wife and with her
children as a mother.
 The relationship of all living entities with material nature has been explained. Now an
understanding of the relationship between material nature and the Supreme
Lord is sought by Devahūti.
 The relationship of the living entities with matter and that of the Supreme Lord with
matter are certainly not on the same level, although the Mā yā vā dīs may interpret it in
that way.
 Devahū ti is not unintelligent. She has enough intelligence to understand that the
living entities are not on the level of the Supreme Lord.
 The cosmic manifestation is asat — it does not exist — but the material energy of the
Supreme Lord is sat, or ever existing. Material nature is ever existing in its subtle
form as the energy of the Lord, but it sometimes manifests this nonexistent or
temporarily existent nature, the cosmos. An analogy may be made with the father and
mother: the mother and the father exist, but sometimes the mother begets children.

Lord’s Reply-the aggregate elements are known as pradhana

Text 10: The SPG said: The unmanifested eternal combination of the three modes is the cause
of the manifest state and is called pradhā na. It is called prakṛti when in the manifested stage
of existence.
 Brahman stage is not pradhā na. pradhā na is distinct from Brahman because in
Brahman there is no existence of the material modes of nature.
 One may argue that the mahat-tattva is also different from pradhā na because in the
mahat-tattva there are manifestations. The actual explanation of pradhā na, however, is
given here: when the cause and effect are not clearly manifested (avyakta), the
reaction of the total elements does not take place, and that stage of material nature is
called pradhā na.
 Pradhā na is not the time element because in the time element there are actions and
reactions, creation and annihilation.
 Nor is it the jīva, because the designations of the living entities are not eternal.

25 elements of material creation listed

Text 11-15: The aggregate elements, namely the five gross elements, the five subtle elements,
the four internal senses, the five senses for gathering knowledge and the five outward organs
of action, are known as the pradhā na.
5 gross elements: earth, water, fire, air and ether.
5 subtle elements: smell, taste, color, touch, sound
Knowledge gathering senses: the auditory sense, the sense of taste, the tactile sense, the sense
of sight, the sense of smell.
Organs for action: the active organ for speaking, the active organs for working, and those for
traveling, generating and evacuating
Subtle senses: mind, intelligence, false ego and contaminated consciousness

Above 24 are called qualified brahman. The mixing element of the above is the 25 th element –
time.
When Brahman is mixed with the three qualities goodness, passion and ignorance, there
results the material expansion, which is sometimes called saguṇa Brahman and which
consists of these twenty-five elements. In the nirguṇaBrahman, where there is no material
contamination, or in the spiritual world, the three modes are not present. Where
nirguṇaBrahman is found, simple unalloyed goodness prevails.

Lord as the time factor

Text 16: The influence of the Supreme Personality of Godhead is felt in the time factor,
which causes fear of death due to the false ego of the deluded soul who has contacted
material nature.
 The living entity's fear of death is due to his false ego of identifying with the body
 The body is also a product of the spirit soul. Therefore, the material body is called
dvitīya, or "the second."
 The Lord speaks to every conditioned soul as time. He says in BG that if
someone surrenders unto Him, then there is no longer any problem of birth and
death. We should therefore accept the time factor as the Supreme Personality of
Godhead standing before us.

Text 17: the time factor is the SPG from whom the creation begins as a result of the agitation
of the neutral, unmanifested nature
 material nature cannot produce any variety of manifestations without the contact of
the Supreme Personality of Godhead.
 In the CC also, a very suitable example is given in this connection. Although the
nipples on a goat's neck appear to be breast nipples, they do not give milk. Similarly,
material nature appears to the material scientist to act and react in a wonderful
manner, but in reality it cannot act without the agitator, time, who is the representation
of the SPG.

Text 18: By exhibiting His potencies, the SPG adjusts all these different elements, keeping
Himself within as the Supersoul and without as time.
 This puruṣa, or Paramātmā, who resides within the body of the individual soul,
is described in Bhagavad-gītā (13.23) as the upadraṣṭā, witness, and the
anumantā, sanctioning authority.
 Since one cannot do anything without the sanction of the Supreme Lord, He lives
with the jīva soul as witness and sanction-giver. He is also bhoktā; He gives
maintenance and sustenance to the conditioned soul.
 Since the living entity is constitutionally part and parcel of the SPG, the Lord is very
affectionate to the living entities. Unfortunately, when the living entity is bewildered
by the external energy, he becomes forgetful of his eternal relationship with the Lord,
but as soon as he becomes aware of his constitutional position, he is liberated.
 According to the Sā ń khya system of philosophy, there are 25 elements as described
above. According to some, the Supersoul is included to make a total of 26 elements.
The Lord impregnates material nature

Text 19: After the Supreme Personality of Godhead impregnates material nature with His
internal potency, material nature delivers the sum total of the cosmic intelligence, which is
known as Hiraṇmaya. This takes place in material nature when she is agitated by the
destinations of the conditioned souls.

 The theory that the symptoms of life are manifest by the interaction of the twenty-four
material elements is not supported here. The living force comes directly from the
Supreme Personality of Godhead and is completely spiritual. Therefore, no material
scientific advancement can produce life.

Text 20: Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains
all the universes within itself, which is the root of all cosmic manifestations and which is not
destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the
time of dissolution.

Characteristics of pure consciousness

Text 21: The mode of goodness, which is the clear, sober status of understanding the
Personality of Godhead and which is generally called vā sudeva, or consciousness, becomes
manifest in the mahat-tattva.

 Here in the reappearance of the mahat-tattva the four expansions of Godhead occur.
He who is seated within as Supersoul expands first as Vā sudeva.

 Vā sudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the

accompaniment of His internal energy, He is Vā sudeva. When He is accompanied by
His internal potency, He is called Dvā rakā dhīśa.

 In order to get release from the false ego, one has to worship Sań karṣaṇa.

 Sań karṣaṇa is also worshiped through Lord Ś iva; the snakes which cover the body of
Lord Ś iva are representations of Sań karṣaṇa, and Lord Ś iva is always absorbed in
meditation upon Sań karṣaṇa.

 If one wants to get free from mental disturbances, one has to worship Aniruddha. For
this purpose, worship of the moon planet is also recommended.

 To be fixed in one's intelligence one has to worship Pradyumna, who is reached

through the worship of Brahmā .

Text 22: After the manifestation of the mahat-tattva, these features appear simultaneously. As
water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so
the characteristic traits of pure consciousness are complete serenity, clarity, and freedom
from distraction.

 In pure consciousness one can perceive a slight reflection of the Supreme Personality
of Godhead. As in clear, unagitated water, free from impurities, one can see
everything clearly, so in pure consciousness, or Kṛṣṇa consciousness, one can see
things as they are.
Text 23-24: Mahat tattvamaterial ego (goodness, passion & ignorance)mind, senses of
perception, organs of action and gross elements
 Misuse of marginal independence is exhibited in actual life; there are many instances
in which someone acting in KC suddenly changes. In the Upaniṣads it is stated,
therefore, that the path of spiritual realization is just like the sharp edge of a razor.
One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is
diverted from the activity, he immediately cuts his cheek because he mishandles the
razor.
 Not only must one come to the stage of pure Kṛṣṇa consciousness, but one must
also be very careful. Any inattentiveness or carelessness may cause falldown.
This falldown in due to false ego.
 From the status of pure consciousness, the false ego is born because of misuse of
independence. We cannot argue about why false ego arises from pure consciousness.
Factually, there is always the chance that this will happen, and therefore one has to be
very careful.

Text 25: The threefold ahań kā ra, the source of the gross elements, the senses and the mind, is
identical with them because it is their cause. It is known by the name of Sań karṣaṇa, who is
directly Lord Ananta with a thousand heads.

Text 26: This false ego is characterized as the doer, as an instrument and as an effect. It is
further characterized as serene, active or dull according to how it is influenced by the modes
of goodness, passion and ignorance.
 Ahań kā ra, or false ego, is transformed into the demigods, the controlling directors of
material affairs. As an instrument, the false ego is represented as different senses and
sense organs, and as the result of the combination of the demigods and the senses,
material objects are produced.
 In the material world we are producing so many things, and this is called
advancement of civilization, but factually the advancement of civilization is a
manifestation of the false ego. By false ego all material things are produced as objects
of enjoyment.

Text 27: From false ego in goodness evolves the mind, whose thoughts and reflections give
rise to desire.
The mind is known as Lord Aniruddha

Text 28: The mind of the living entity is known by the name of Lord Aniruddha, the supreme
ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the
autumn. He is found slowly by the yogīs.
 Meditation upon voidness is a modern invention of the fertile brain of some
speculator. Actually the process of yoga meditation, as prescribed in this verse, should
be fixed upon the form of Aniruddha.
 By meditating on Aniruddha one can become free from the agitation of acceptance
and rejection. When one's mind is fixed upon Aniruddha, one gradually becomes
God-realized; he approaches the pure status of Kṛṣṇa consciousness, which is the
ultimate goal of yoga.

The characteristics of intelligence

Text 29: By transformation of the false ego in passion, intelligence takes birth, O virtuous
lady. The functions of intelligence are to help in ascertaining the nature of objects when they
come into view, and to help the senses.

 The perfection of intelligence is attained when one becomes fixed in the activities of
Kṛṣṇa consciousness.

Text 30-31: Doubt, misapprehension, correct apprehension, memory and sleep, as determined
by their different functions, are said to be the distinct characteristics of intelligence. Egoism
in the mode of passion produces two kinds of senses — the senses for acquiring knowledge
and the senses of action. The senses of action depend on the vital energy, and the senses for
acquiring knowledge depend on intelligence.

 In order to cultivate intelligence, one should be doubtful in the beginning. But

doubting is not very favorable when information is received from the proper source.

 Desire cannot be stopped. But if we transfer our desires to please the Supreme
Personality of Godhead, that is the perfection of life.
  By practice one comes to the point of the mode of goodness, and by surrendering or
fixing the mind upon the Supreme Personality of Godhead, one becomes a very great
personality, or mahā tmā .

 It is recommended in the Vedic scriptures that if one wants to encourage a person in

acquiring material possessions, one should also encourage him in sex life. We
naturally find that those who are addicted to sex life are also materially advanced
because sex life or passionate life is the impetus for the material advancement of
civilization.

 Although he appears to be materially poor, a person in Kṛṣṇa consciousness is not

actually a poor man, but the person who has no taste tor Kṛṣṇa consciousness and
appears to be very happy with material possessions is actually poor.

Manifestation of sound element

Text 32: When egoism in ignorance is agitated by the sex energy of the Supreme Personality
of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky
and the sense of hearing.

 The entire material manifestation began from sound, and sound can also end material
entanglement

 knowledge has to be received by hearing. By hearing only can we have access to

either material or spiritual enjoyment.

Text 33: Persons who are learned and who have true knowledge define sound as that which
conveys the idea of an object, indicates the presence of a speaker screened from our view and
constitutes the subtle form of ether.

 Without a speaker there is no question of hearing. Therefore the Vedic knowledge,

which is known as ś ruti, or that which is received by hearing, is also called apauruṣa.
Apauruṣa means "not spoken by any person materially created."

 Brahmā was the first created being. Who spoke to him? – Parmatma from within the
heart.

 Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is

free from the defects of material understanding.

 If we receive that Vedic knowledge from Brahmā in disciplic succession, then we

receive perfect knowledge.

 Every word we hear has a meaning behind it. As soon as we hear the word "water,"
there is a substance — water — behind the word. Similarly, as soon as we hear the
word "God," there is a meaning to it. If we receive that meaning and explanation of
"God" from God Himself, then it is perfect.

 We can understand the knowledge of God by hearing BG from a person authorized in

the disciplic succession.
  When we speak of seeing, there must be form. By our sense perception, the beginning
experience is the sky. Sky is the beginning of form. And from the sky, other forms
emanate. The objects of knowledge and sense perception begin, therefore, from the
sky.

Characteristics of the ethereal,form,water,earth element

Text 34: The activities and characteristics of the ethereal element can be observed as
accommodation for the room for the external and internal existences of all living entities,
namely the field of activities of the vital air, the senses and the mind.

 The mind, the senses and the vital force, or living entity, have forms, although they
are not visible to the naked eye. Form rests in subtle existence in the sky, and
internally it is perceived as the veins within the body and the circulation of the vital
air.

 That subtle forms exist in the ether has been proven by modern science by
transmission of television, by which forms or photographs of one place are
transmitted to another place by the action of the ethereal element.

 The statement in BG that the mental situation at the time of death is the basis of the
next birth is also corroborated in this verse. Mental existence transforms into tangible
form as soon as there is an opportunity due to contamination or development of the
gross elements from subtle form.

Egoism in ignorancePerception of sound (conveys the idea of an object, indicates the

presence of a speaker screened from our view), auditory sense & ether (accommodation for
the room for the external and internal existences of all living entities, namely the field of
activities of the vital air, the senses and the mind)& sense of hearingair (movements,
mixing, allowing approach to the objects of sound and other sense perceptions, and providing
for the proper functioning of all other senses), sense of touch & tactile sensefire
(effulgence, light and ability to cook, to digest, to destroy cold, to evaporate, and to give rise
to hunger, thirst, eating and drinking) & sense of form (dimension, quality and
individuality)sense of taste (astringent, sweet, bitter, pungent, sour and salty ) & water
(moistening other substances, coagulating various mixtures, causing satisfaction, maintaining
life, softening things, driving away heat, incessantly supplying itself to reservoirs of water,
and refreshing by slaking thirst)sense of smell (mixed, offensive, fragrant, mild, strong,
acidic and so on ) & earth (modeling forms of the Supreme Brahman, by constructing places
of residence, by preparing pots to contain water, it is place of sustenance for all elements).

Text 49: Since the cause exists in its effect as well, the characteristics of the former are
observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

Appearance of the cosmic being

Text 50-51: When all these elements were unmixed, the Supreme Personality of Godhead, the
origin of creation, along with time, work, and the qualities of the modes of material nature,
entered into the universe with the total material energy in seven divisions. From the 7
elements an unintelligent egg arose.
 7 primary elements-the 5 material elements, the Mahat-tattva and false ego.
 Garbhodksayi Visnu entered into every atom.
Division of the universe
Text 52-61: This universal egg, or the universe in the shape of an egg, is called the
manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva
increase in thickness one after another. Each layer is ten times bigger than the previous one,
and the final outside layer is covered by pradhā na. Within this egg is the universal form of
Lord Hari, of whose body the fourteen planetary systems are parts. Order of appearance in
universal form–(1) mouth appeared in Him, (2)the organ of speech & the god of fire (3)pair
of nostrils & the olfactory sense, as well as prā ṇa, the vital air & wind god (4) pair of eyes,
sense of sight & sun god (5) Pair of ears, the auditory sense & dig-devatas (6) skin, hair,
moustache & beard, herbs (7) Genitals, semen, god of water (8) anus, organs of defecation,
god of death (9) 2 hands, power of grasping or dropping, Lord Indra (9) Legs, process of
movement, Lord Visnu (10) Veins & blood, river (11) abdomen, Hunger, thirst, ocean (12)
heart, mind, moon (13) Intelligence, Lord Brahma (14) false ego, Lord Siva (15)
consciousness and its presiding deities

 Only Krsna is adi-purusa, not virat purusa or any other expansion.

 There are innumerable universes besides this one, and some of them are many, many
times greater. It is considered, in fact, that this universe is the smallest; therefore the
predominating superintendent, or Brahmā , has only four heads for management. In
other universes, which are far greater than this one, Brahmā has more heads.
 Faculty to discharge semen is the cause of death. Therefore, yogīs and
transcendentalists who want to live for greater spans of life voluntarily restrain
themselves from discharging semen.
 Moon god is in mode of goodness, brahma – passion and siva – ignorance.
 Since consciousness appeared after mode of ignorance, it is to be understood that
material consciousness is always under mode of ignorance.
 One has to clear his consciousness. LC – first result of chanting mahamantra – dirt is
cleared from the consciousness and then blazing fire of material existence is over.
Material existence is due to false ego.
 Material moon has spots on it, but the transcendental moon Gaurchandra has no spots.
 In order to fix the purified mind in the service of the Supreme Lord, one has to
worship the spotless moon, Gauracandra.
 Passionate and ignorant people like Hiranyakasyipu and Raavan were worshippers of
Lord Brahma or Lord Siva, but devotees like Prahlad are always followers of Lord
Krsna.

Activities required to awaken the virat-purusa-demigods try

Text 62: When the presiding deities were all manifested, they wanted to know their origin.
After failing to do so they re-entered the virat purusa to awaken Him.

Text 63-69: Fire God entered His mouth, wind god entered His nostrils, sun-god entered eyes,
predominating deities of directions entered ears, predominating deity of skin entered skin,
water god entered His genitals, death god entered anus, Indra entered the hands, Visnu
entered legs, river entered the blood, ocean entered the abdomen, moon god, brahma and
Rudra entered heart. But still the Virat Purusa would not wake up.
The Cosmic Being arises from the causal waters
Text 70: But when the inner controller, the deity presiding over consciousness, entered the
heart with reason, at that very moment the Cosmic Being arose from the causal waters.

Text 71: When a man is sleeping, all his material assets — namely the vital energy, the
senses for recording knowledge, the senses for working, the mind and the intelligence —
cannot arouse him. He can be aroused only when the Supersoul helps him.

Text 72: Therefore, through devotion, detachment and advancement in spiritual knowledge
acquired through concentrated devotional service, one should contemplate that Supersoul as
present in this very body although simultaneously apart from it.
 Although sitting in the same body as the individual soul, the Supersoul has no
affection for the body, whereas the individual soul does.
 The purpose of Sā ń khya is to detach oneself from material contamination. This can be
achieved simply by devotional service to the Supreme Personality of Godhead.
 When one is detached from the attraction of material prosperity, one can actually
concentrate his mind upon the Supersoul.
 As long as one is entangled in sense enjoyment, or material enjoyment, it is not
possible to understand the Absolute Truth. This is also confirmed in Bhagavad-gītā
(18.54)
 One becomes joyful by discharging devotional service. In that joyful attitude, one can
understand the science of God, or Kṛṣṇa consciousness; otherwise it is not possible.
 The analytical study of the elements of material nature and the concentration of the
mind upon the Supersoul are the sum and substance of the Sā ń khya philosophical
system. The perfection of this sā ń khya-yoga culminates in devotional service unto the
Absolute Truth.

Pürva-svädhyäya
1. What is the result of understanding Sänkhya philosophy? (1)
2. How is the phrase anädir ätmä puruño relevant for preaching? (3)
3. Explain the import of svayaà-jyotiù (3)
4. Examine why this material world was created (5)
5. Explain the use of the term nitya-baddha (eternally conditioned) (5)
6. Respond to the Mäyävädi philosophy that the conditional existence of the living entity is
his lila, or pastime. (7-8)
7. Explain how the living entity is the cause of his own suffering (8)
8. Explain the difference between the pradhäna and prakåti (10).
9. How does the Lord speak to every conditioned soul? (16)
10.Briefly describe the function of the Supersoul. (18)
11.Briefly describe the function of the Supersoul. (27)
12.Examine the role of doubt in intelligence. (30)
13.What is the potency of sound in regard bondage and liberation? (32)
14.List some of the activities going on because of movements of the air. (37-38)
15.Summarize texts 32-49. (49)
16.What is the significance of Lord Brahmä’s four heads? (52)
17.Examine the relationship between the discharge of semen and death. (57)
18.According to Äyur-veda how should one treat nervous instability & irregularity in hunger
and thirst? (59-60)
19.How can we fix the purified mind in the service of the Supreme Lord? (61)
20.Explain the sum and substance of the Säìkhya philosophical system. (72)
Chapter 27: Understanding Material Nature

Analogies
3.27.1: As the reflection of the sun appears to be on the water but is many millions of miles
away from the water, so one engaged in the bhakti-yoga process is nirguëa, or unaffected by
the qualities of material nature.
3.27.12: The room is dark, and the sun is far away in the sky, but the sun's reflection on the
water illuminates the darkness of the room. A pure devotee can realize the presence of the
Supreme Personality of Godhead in everything by the reflection of His energy.
3.27.12: The presence of fire is understood by heat and light, so the Supreme Personality of
Godhead, although one without a second, is perceived everywhere by the diffusion of His
different energies.
3.27.14: The example given by Jéva Gosvämé is that a green bird that enters a green tree
appears to merge in the color of greenness, but actually the bird does not lose its
individuality.
3.27.20: there is no benefit in husking the skin of an empty paddy; the rice is already gone.
Similarly, simply by the speculative process one cannot be freed from material bondage, for
the cause still exists.
3.27.21: As long as one does not commit criminal acts, even though there is a police
department, he is not punished. Similarly, the liberated soul is not affected, although he is in
the material nature

3. 27 ADHYÄYA-KATHÄ-SÄRA
Verses 1-16:
The Personality of Godhead Kapila first describes the consciousness and behavior of
liberated and conditional souls, and then he tells, in great detail, how the conditioned soul can
become liberated by executing pure devotional service. He explains how the liberated soul
can see the Supreme Lord manifest in this world in different places as a reflection. He
explains how although a devotee appears to be merged in the five material elements, the
objects of material enjoyment, the material senses and material mind and intelligence, he is
understood to be awake and to be freed from the false ego.
Verse 17-30:
Çré Devahüti asks if material nature ever gives release to the spirit soul. Lord Kapila explains
one can get liberation by seriously discharging devotional service unto Him and thereby
hearing for a long time about Him or from Him. By thus executing one’s prescribed duties,
there will be no reaction, and one will be freed from the contamination of matter. Awakened
souls see material life as nothing but a dream. Material nature’s influence cannot harm them,
even when they engage in material activities, because their minds are fixed on the Supreme
Lord. After many years and births, one becomes reluctant to enjoy even the highest material
planets [no desire for bhukti]. When a perfect yogé’s attention is no longer attracted to the
by-products of mystic powers [no desire for siddhi], his progress towards the Lord becomes
unlimited, and thus the power of death cannot overcome him.
Discussion Topics
(M+M) Best service to the people in general is to awaken them to Kåñëa c.. (4)
Try to convince others and propagate Kåñëa consciousness (5)
(PeA) Çré Kapiladeva’s practical guidelines for devotional life (7-8)
Be satisfied with ones position as offered by the Lord ( 8)
A liberated soul is not affected, although he is in the material nature (21-26)
Pure and mixed devotional service (27)
(PrA) The illusory dream of lording it over material nature (4, 25)
Loving service to the Lord is actual independence (24)

Important Teachings
 If one makes friendship with Kṛṣṇa, one will never be cheated, and he will get all help
needed. Arousing this consciousness of the conditioned soul is the greatest service,
not posing oneself as a great friend of another living entity.
 One should engage very seriously in the devotional service of the Lord. This means
that one should not think that he is the proprietor, benefactor, friend or enjoyer. He
should always be cognizant that the real enjoyer is Kṛṣṇa
 One must be firmly convinced of these three principles: one should always think that
Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not only should
he understand these principles himself, but he should try to convince others and
propagate Kṛṣṇa consciousness.
 It is not possible that simply by endeavors to accumulate more money a person will be
able to do so, otherwise almost everyone would be on the same level of wealth. In
reality everyone is earning and acquiring according to his predestined karma.
 Advancement in Kṛṣṇa consciousness does not depend on any materially prosperous
or distressed condition; it is free from the conditions imposed by material life.
 Devotee should be muni, or thoughtful; he should always think of Kṛṣṇa and how to
render better service to the Supreme Personality of Godhead. That should be his only
anxiety.
 A devotee should select a place of residence where everyone is interested in
devotional service. Generally, therefore, a devotee goes to a sacred place of
pilgrimage where devotees live.
 A devotee should be friendly to everyone, but his intimate friendship should be with
devotees only. With others he should be official.
 A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic
flower should be used for his own sense gratification. This is one kind of vision. A
liberated soul, however, sees the same flower as a reflection of the Supreme Lord. In
the same way, one can see the reflection of the Supreme Lord in one's own senses,
mind and body — in everything.
 serious devotional service can develop by hearing for long periods of time.
 If one does not separate himself from material enjoyment, it is to be understood that
he is not advancing in Kṛṣṇa consciousness.
 If, while performing any activity, even in material existence, one's mind is fixed upon
the lotus feet of the Personality of Godhead, one will not be entangled or conditioned.
The worker in devotional service, in full Kṛṣṇa consciousness, is always independent
of the influence of material nature.
Important Verses
Text 4,5,12,14,21

Transmigration of the Conditioned Soul

Text 1: Lord Kapila continued: When the living entity is thus unaffected by the modes of
material nature, because he is unchanging and does not claim proprietorship, he remains
apart from the reactions of the modes, although abiding in a material body, just as the sun
remains aloof from its reflection on water.
 Although a devotee appears to be in the material world, actually he is in the
transcendental world.
 Avikā ra means "without change." It is confirmed in Bhagavad-gītā that each and
every living entity is part and parcel of the Supreme Lord, and thus his eternal
position is to cooperate or to dovetail his energy with the Supreme Lord. That is his
unchanging position. As soon as he employs his energy and activities for sense
gratification, this change of position is called vikā ra.
 When one does something at his own risk, there is a sense of proprietorship and
therefore a reaction, but when one does everything for Kṛṣṇa, there is no
proprietorship over the activities.

Srila Bhaktivinoda Thakura mentions that verse 2-3 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)
Text 2: When the soul is under the spell of material nature and false ego, identifying his body
as the self, he becomes absorbed in material activities, and by the influence of false ego he
thinks that he is the proprietor of everything.
 When he is under the direction of the Supreme Personality of Godhead he is free, but
when, under the impression that he is satisfying his senses, he engages in sense
gratificatory activities, he is actually under the spell of material nature.
 This false sense of proprietorship can be avoided simply by engaging oneself in
devotional service under the direction of the Supreme Lord or His bona fide
representative.
 Arjuna, in Bhagavad-gītā , was trying to accept for himself the responsibility for
killing his grandfather and teacher in the fight, but he became freed from that
proprietorship of action when he acted under the direction of Kṛṣṇa

Text 3: The conditioned soul therefore transmigrates into different species of life, higher and
lower, because of his association with the modes of material nature. Unless he is relieved of
material activities, he has to accept this position because of his faulty work.
 The foolish conditioned soul may think that he is offering charity by opening
hospitals for material benefit or by opening an educational institution for material
education, but he does not know that all such work is also faulty because it will not
give him relief from the process of transmigration from one body to another.
 One may take birth in a very high family or he may take his birth in higher planets,
among the demigods, for his so-called pious activities in the material world. But this
work is also faulty because it does not give liberation.
 One who desires material liberation has to turn his activities to devotional service.
There is no alternative.

Text 4: Actually a living entity is transcendental to material existence, but because of his
mentality of lording it over material nature, his material existential condition does not
cease, and just as in a dream, he is affected by all sorts of disadvantages.
  Due to different mental conditions, in dreams we are put into advantageous and
disadvantageous positions. Similarly, the spirit soul has nothing to do with this
material nature, but because of his mentality of lording it over, he is put into the
position of conditional existence.
 Conditional existence-dhyā yato viṣayā nasya. Viṣaya means "an object of enjoyment."
As long as one continues to think that he can enjoy material advantages, he is in
conditioned life.
 Someone may proclaim himself to be a very good national worker, the best friend of
the people and of the country, but actually he cannot be the greatest friend of
everyone.
 If one makes friendship with Kṛṣṇa, one will never be cheated, and he will get all
help needed. Arousing this consciousness of the conditioned soul is the greatest
service, not posing oneself as a great friend of another living entity.

The Controlling Process of the Yoga System

Text 5: It is the duty of every conditioned soul to engage his polluted consciousness,
which is now attached to material enjoyment, in very serious devotional service with
detachment. Thus his mind and consciousness will be under full control.
 The cause of one's becoming conditioned by material nature is his thinking himself
the enjoyer, the proprietor or the friend of all living entities.
 This false thinking is a result of contemplation on sense enjoyment. The so-called
national leader or humanist does not serve everyone; he serves his senses only.
 The conditioned soul cannot understand this because he is bewildered by the spell of
material nature.
 It is therefore recommended in this verse that one engage very seriously in the
devotional service of the Lord. This means that one should not think that he is
the proprietor, benefactor, friend or enjoyer. He should always be cognizant that
the real enjoyer is Kṛṣṇa
 One must be firmly convinced of these three principles: one should always think
that Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not
only should he understand these principles himself, but he should try to convince
others and propagate Kṛṣṇa consciousness.
 As soon as one engages in such serious devotional service of the Lord, naturally the
propensity to falsely claim lordship over material nature disappears – vairagya.
 Unless one's mind and consciousness are fully engaged in devotional service, there is
always the opportunity for the mind to become occupied with desires for sense
gratification. E.g. Visvamitra
 prasaktamasatā ḿpathi: the mind is always attracted by asat, the temporary, material
existence. Because we have been associated with material nature since time
immemorial, we have become accustomed to our attachment to this temporary
material nature. The mind has to be fixed at the eternal lotus feet of the Supreme
Lord. Savaimanaḥkṛṣṇa-padā ravindayoḥ.

Text 6: One has to become faithful by practicing the controlling process of the yoga system
and must elevate himself to the platform of unalloyed devotional service by chanting and
hearing about Me.
 The practice of yoga by physical exercise is not the ultimate goal; the real end is to
concentrate and to control the mind and train oneself to be situated in faithful
devotional service.
  bhā va is a very important factor in the practice of yoga or in any spiritual process.
Bhā va is explained in Bhagavad-gītā (10.8). Budhā bhā va-samanvitā ḥ: one should be
absorbed in the thought of love of Kṛṣṇa.
 When one knows that Kṛṣṇa is the source of everything and that everything emanates
from Him, he can be situated in bhava.
 How stage of Bhava is achieved? NOD-One may come to the standard of faithfulness
by following the rules and regulations of the yoga system, and the same goal can be
achieved simply by chanting and hearing about the transcendental activities of the
Lord.
 Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process
is taken, there is no success unless one comes fully to the direct process of hearing
and chanting the glories of the Lord.
 Unless one is completely faithful to the Supreme Personality of Godhead and engages
himself in the process of hearing and chanting the glories of the Lord, there is no
possibility for liberation.

Text 7: In executing devotional service, one has to see every living entity equally, without
enmity towards anyone yet without intimate connections with anyone. One has to observe
celibacy, be grave and execute his eternal activities, offering the results to the Supreme
Personality of Godhead.
 As explained in Bhagavad-gītā , a devotee or a learned sage does not see any
difference between a learned brā hmaṇa, a dog, an elephant or a cow because he
knows that the body is the outer covering only and that the soul is actually part and
parcel of the Supreme Lord.
 A devotee has no enmity towards any living entity, but that does not mean that he
mixes with everyone.
 A devotee is concerned with his execution of devotional service, and he should
therefore mix with devotees only, in order to advance his objective. He has no
business mixing with others, for although he does not see anyone as his enemy
 The best policy is to avoid sex life altogether. That is preferable. Otherwise, a devotee
can get married under religious principles and live peacefully with a wife.
 A devotee should not speak needlessly. A serious devotee has no time to speak of
nonsense. Silence does not mean that one should not speak at all, but that he should
not speak of nonsense.
 A devotee does not act on his personal account for sense gratification. Whatever he
earns, whatever he eats and whatever he does, he offers for the satisfaction of the
Supreme Personality of Godhead.

The Qualities of a Devotee

Text 8: For his income a devotee should be satisfied with what he earns without great
difficulty. He should not eat more than what is necessary. He should live in a secluded
place and always be thoughtful, peaceful, friendly, compassionate and self-realized.
 A devotee should only work for such income as is absolutely necessary. He should be
satisfied always with such income and should not endeavor to earn more and more
simply to accumulate the unnecessary.
 It is not possible that simply by endeavors to accumulate more money a person
will be able to do so, otherwise almost everyone would be on the same level of
wealth. In reality everyone is earning and acquiring according to his predestined
karma.
  Advancement in Kṛṣṇa consciousness does not depend on any materially
prosperous or distressed condition; it is free from the conditions imposed by
material life.
 One should eat only as much as necessary to maintain the body and soul together. a
devotee should eat only prasā da
 Devotee should be muni, or thoughtful; he should always think of Kṛṣṇa and how
to render better service to the Supreme Personality of Godhead. That should be
his only anxiety.
 A devotee should select a place of residence where everyone is interested in
devotional service. Generally, therefore, a devotee goes to a sacred place of
pilgrimage where devotees live.
 Peace of mind is necessary for prosecuting Kṛṣṇa consciousness.
 A devotee should be friendly to everyone, but his intimate friendship should be
with devotees only. With others he should be official.
 A devotee should, however, have compassion for persons who are innocent, who are
neither atheistic nor very much advanced in spiritual realization.
 He should not forget that his main concern is to make advancement in spiritual
consciousness, or Kṛṣṇa consciousness, and he should not ignorantly identify himself
with the body or the mind.

Text 9: One's seeing power should be increased through knowledge of spirit and matter, and
one should not unnecessarily identify himself with the body and thus become attracted by
bodily relationships.
 A person should distinguish between the nature of matter and the nature of spirit, and
his real identification should be with spirit, not with matter.

Text 10: One should be situated in the transcendental position, beyond the stages of material
consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom
from false ego, one should see his own self just as he sees the sun in the sky.
 Consciousness acts in 3 stages under the material conception of life- when we are
awake, when we are asleep and when we are in deep sleep, consciousness acts in
different ways.
 To become Kṛṣṇa conscious, one has to become transcendental to these three stages of
consciousness.
 dū rī-bhū tā nya-darś anaḥ-when one attains perfect KC he does not see anything but
Kṛṣṇa. In the CC it is said that the perfect devotee may see many movable and
immovable objects, but in everything he sees that the energy of Kṛṣṇa is acting. As
soon as he remembers the energy of Kṛṣṇa, he immediately remembers Kṛṣṇa in His
personal form.
 By this vision one becomes ā tma-dṛk, or self-realized. The senses also become
purified. Real service of the Lord begins when the senses are purified.

A liberated soul realizes the Lord

Text 11: A liberated soul realizes the Absolute Personality of Godhead, who is
transcendental and who is manifest as a reflection even in the false ego. He is the support of
the material cause and He enters into everything. He is absolute, one without a second, and
He is the eyes of the illusory energy.
 He is present there only as a reflection, but a pure devotee can realize that in the
darkness of material illusion the only light is the Supreme Lord, who is its support.
  The word advayam, "without a second," which is used in this verse, indicates that
although the Supreme Personality of Godhead is represented in everything, including
the atoms, He is not divided.

Text 12: The presence of the Supreme Lord can be realized just as the sun is realized
first as a reflection on water, and again as a second reflection on the wall of a room,
although the sun itself is situated in the sky.
 The sun is situated in the sky, far, far away from the surface of the earth, but its
reflection can be seen in a pot of water in the corner of a room. The room is dark, and
the sun is far away in the sky, but the sun's reflection on the water illuminates the
darkness of the room. A pure devotee can realize the presence of the SPG in
everything by the reflection of His energy.
 Visnu Purana- the presence of fire is understood by heat and light, so the Supreme
Personality of Godhead, although one without a second, is perceived everywhere by
the diffusion of His different energies.

A Devotee is freed from false ego

Text 13: The self-realized soul is thus reflected first in the threefold ego and then in the body,
senses and mind.
 Real ego-I’m spirit soul & servant of Lord. False ego-I’m the body
 When we say that we give up our ego, this means that we give up our false ego, but
real ego is always present.
 In the conditioned state one accepts everything as an object of sense gratification, and
in the liberated state one accepts everything for the service of the Supreme Lord.
 KC is the actual liberated stage of a living entity. Otherwise, both accepting &
rejecting on the material platform or in voidness or impersonalism are imperfect
conditions for the pure soul.
 A conditioned soul sees a very beautiful rose, and he thinks that the nice
aromatic flower should be used for his own sense gratification. This is one kind
of vision. A liberated soul, however, sees the same flower as a reflection of the
Supreme Lord. In the same way, one can see the reflection of the Supreme Lord
in one's own senses, mind and body — in everything.

Text 14: Although a devotee appears to be merged in the five material elements, the
objects of material enjoyment, the material senses and material mind and intelligence,
he is understood to be awake and to be freed from the false ego.
 The Mā yā vā dī philosophers recommend merging in the impersonal effulgence of
Brahman. But in spite of merging, one can keep his individuality. The example given
by Jīva Gosvā mī is that a green bird that enters a green tree appears to merge in the
color of greenness, but actually the bird does not lose its individuality. Similarly, a
living entity merged either in the material nature or in the spiritual nature does not
give up his individuality.
 Real individuality is to understand oneself to be the eternal servitor of the Supreme
Lord.
 It is so even in this material existence, when the living entity apparently merges in
matter. But even while merged in the 24 elements of matter, he can keep his
individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the
material nature, such a servitor is to be considered a liberated soul.

Text 15: The living entity can vividly feel his existence as the seer, but because of the
disappearance of the ego during the state of deep sleep, he falsely takes himself to be lost,
like a man who has lost his fortune and feels distressed, thinking himself to be lost.
 Only in ignorance does a living entity think that he is lost. If by attainment of
knowledge he comes to the real position of his eternal existence, he knows that he is
not lost.
 When we falsely identify with matter as our field of activities, we think that we are
lost, although actually we are not.
 When one forgets his identity in deep sleep, he becomes absorbed in dreams, and he
may think himself a different person or may think himself lost. But actually his
identity is intact.
 This concept of being lost is due to false ego, and it continues as long as one is not
awakened to the sense of his existence as an eternal servitor of the Lord.
 Mā yā vā dī philosophers' concept of becoming one with the Supreme Lord is another
symptom of being lost in false ego

Text 16: When, by mature understanding, one can realize his individuality, then the situation
he accepts under false ego becomes manifest to him.
 Mā yā vā dī philosophers - at the ultimate issue the individual is lost, everything
becomes one, and there is no distinction between the knower, the knowable and
knowledge.
 Individuality is never lost, even when one thinks that the three different principles,
namely the knower, the knowable and knowledge, are amalgamated or merged into
one.
 The very concept that the three merge into one is another form of knowledge, and
since the perceiver of the knowledge still exists, how can one say that the knower,
knowledge and knowable have become one?
 Both in material existence and in spiritual existence the individuality continues; the
only difference is in the quality of the identity. In the material identity, the false ego
acts. That is the basic principle of conditional life. Similarly, when the false ego is
purified, one takes everything in the right perspective. That is the state of liberation.
 Īśopaniṣad - everything belongs to the Lord. Īśā vā syam idaḿsarvam.
 BG - Everything exists on the energy of the Supreme Lord.
 Because everything is produced of His energy and exists on His energy, the energy is
not different from Him — but still the Lord declares, "I am not there."
 When one clearly understands one's constitutional position, everything becomes
manifest.
 As long as one falsely thinks, "I am the enjoyer," or "I am the Lord," this concept of
life continues, and one remains conditioned. As soon as this false ego is eliminated,
one is liberated.

Devahuti’s questions-How separation of matter and spirit is possible?

Text 17-19: Ś rīDevahū ti inquired: My dear brā hmaṇa, does material nature ever give release
to the spirit soul? Since one is attracted to the other eternally, how is their separation
possible? As there is no separate existence of the earth and its aroma or of water and its taste,
there cannot be any separate existence of intelligence and consciousness. Hence even though
he is the passive performer of all activities, how can there be freedom for the soul as long as
material nature acts on him and binds him?

 The spirit soul is the marginal potency of the Supreme Lord, and matter is the external
potency of the Lord. The two eternal potencies have somehow or other been
 combined, and since it is so difficult to separate one from the other, how is it possible
for the individual soul to become liberated?
 This question asked by Devahū ti is impelled by the philosophy of voidism. The
voidists say that consciousness is a product of a combination of matter and that as
soon as the consciousness is gone, the material combination dissolves, and therefore
there is ultimately nothing but voidness.
 Jiva falsely thinks that he is acting, but unfortunately he is passive.
 Impersonal and voidist speculation may go on, but actually it is very difficult to get
out of the clutches of material nature.
 Bhagavad-gītā (7.14): only one who has surrendered himself unto the lotus feet of the
Supreme Lord Kṛṣṇa (mā mevayeprapadyante) can be freed from the clutches of
mā yā .

Text 20: Even if the great fear of bondage is avoided by mental speculation and inquiry into
the fundamental principles, it may still appear again, since its cause has not ceased.
 Material bondage is caused by putting oneself under the control of matter because of
the false ego of lording it over material nature.
 Bhagavad-gītā (7.27) states, icchā -dveṣa-samutthena. Two kinds of propensities arise
in the living entity. icchā , which means desire to lord it over material nature or to be
as great as the Supreme Lord. Dveṣa means "envy." When one becomes envious of
Kṛṣṇa he thinks, "Why should Kṛṣṇa be the all and all? I'm as good as Kṛṣṇa."
 By gaining some knowledge one may feel free, but this is not so since the above
mentioned caused have not ceased.
 Bahunam janmanamante ..........
 There is a gulf of difference between theoretical freedom and actual freedom from
material bondage.
 The labor of speculation is ended only by exhaustion. The example is given that there
is no benefit in husking the skin of an empty paddy; the rice is already gone.

How to nullify desire and envy?

Text 21: The SPG said: One can get liberation by seriously discharging devotional
service unto Me and thereby hearing for a long time about Me or from Me. By thus
executing one's prescribed duties, there will be no reaction, and one will be freed from
the contamination of matter.
 By association with material nature alone one does not become conditioned.
Conditional life begins only after one is infected by the modes of material nature.
 If someone is in contact with the police department, that does not mean that he is a
criminal. As long as one does not commit criminal acts, even though there is a police
department, he is not punished.
 Although the lotus flower is in association with water, it does not mix with the water.
That is how one has to live
 How devotional service develops and becomes mature is explained here. In the
beginning one has to perform his prescribed duties with a clean mind. There is no
necessity of changing one's prescribed duties; one simply has to act in Kṛṣṇa
consciousness.
 In discharging Kṛṣṇa conscious duties, one should determine whether, by his
professional or occupational duties, Kṛṣṇa, the Supreme Personality of Godhead, is
satisfied.
 One must act in Kṛṣṇa consciousness, for such action will never produce any reaction
  One can transcend material entanglement by acting in Kṛṣṇa consciousness, which
means seriously engaging in devotional service. This serious devotional service can
develop by hearing for long periods of time.
 Two kinds ofscripture. One is spoken by the Lord, and the other is spoken about the
Lord and His devotees. Bhagavad-gītā is the former and Ś rīmad-Bhā gavatam the
latter.
 One must hear these scriptures repeatedly from reliable sources in order to become
fixed in serious devotional service. Through engagement in such devotional service,
one becomes freed from the contamination of mā yā .

Devotional Service Performed in Knowledge

Text 22: This devotional service has to be performed strongly in perfect knowledge and with
transcendental vision. One must be strongly renounced and must engage in austerity and
perform mystic yoga in order to be firmly fixed in self-absorption.
 Devotional service in Kṛṣṇa consciousness cannot be performed blindly due to
material emotion or mental concoction. Full knowledge with vision of the absolute.
 If one does not separate himself from material enjoyment, it is to be understood
that he is not advancing in Kṛṣṇa consciousness.
 One has to perform devotional service in full tapasya, austerity. One should fast on the
two Ekā daśī days, which fall on the eleventh day of the waxing and waning moon,
and on the birthdays of Lord Kṛṣṇa, Lord Rā ma and CaitanyaMahā prabhu.
 Yogena implies that one is seriously absorbed in the self and is able, by development
of knowledge, to understand his constitutional position in relationship with the
Superself.

Text 23: The influence of material nature has covered the living entity, and thus it is as if the
living entity were always in a blazing fire. But by the process of seriously discharging
devotional service, this influence can be removed, just as wooden sticks which cause a fire
are themselves consumed by it.
 Material contamination can be consumed by devotional service because in devotional
service these two diseases, namely the desire to lord it over material nature and the
desire to become one with the Supreme Lord, are absent.
 A devotee in full Kṛṣṇa consciousness appears superficially to be a great karmī,
always working, or a mental speculator being engaged in research work but the inner
significance of the devotee's activities is that they are meant for the satisfaction of the
Supreme Lord.

Text 24: By discovering the faultiness of his desiring to lord it over material nature and by
therefore giving it up, the living entity becomes independent and stands in his own glory.
 When one is actually situated in devotional service, that is his independent position.
Less intelligent men cannot understand the position of the eternal servant of the Lord.
 To be the servant of the Lord is the greatest position.
 A living entity's independence is lost by material contact.
 The living entity is īś vara or independent only when engaged in the service of the
Lord.

Text 25: In the dreaming state one's consciousness is almost covered, and one sees many
inauspicious things, but when he is awakened and fully conscious, such inauspicious things
cannot bewilder him.
  In contaminated consciousness one sees everything to be for his own enjoyment, but
in pure consciousness, or Kṛṣṇa consciousness, he sees that everything exists for the
enjoyment of the supreme enjoyer. That is the difference between the dream state and
wakefulness.
 Bhoktaram yajna tapsanam. As long as a conditioned soul does not have this
knowledge, he wants to be the enjoyer of everything; he wants to become a
humanitarian or philanthropist and open hospitals and schools for his fellow human
beings. This is all illusion, for one cannot benefit anyone by such material activities.

Material Nature Cannot Harm an Enlightened Soul

Text 26: The influence of material nature cannot harm an enlightened soul, even though he
engages in material activities, because he knows the truth of the Absolute, and his mind is
fixed on the Supreme Personality of Godhead.
 The truth is that the SPG is the enjoyer and that the living entities are meant for His
service and enjoyment. One who knows this truth, and who tries to engage all
resources in the service of the Lord, escapes all material reactions and influences of
the modes of material nature.
 A materialist engages in constructing a big skyscraper, a devotee engages in
constructing a big temple for Viṣṇu. Although both are engaged in the association of
material activities, the devotee is liberated, and the materialist is conditioned. This is
because the devotee, who is constructing the temple, has fixed his mind upon the
Supreme Personality of Godhead, but the nondevotee, who is constructing the
skyscraper, has his mind fixed in sense gratification.
 If, while performing any activity, even in material existence, one's mind is fixed
upon the lotus feet of the Personality of Godhead, one will not be entangled or
conditioned. The worker in devotional service, in full Kṛṣṇa consciousness, is
always independent of the influence of material nature.

Text 27: When a person thus engages in devotional service and self-realization for many,
many years and births, he becomes completely reluctant to enjoy any one of the material
planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully
developed in consciousness.
 When a person is transcendental to material conditions, he is called a pure devotee.
He does not engage himself in the service of the Lord for any material benefit or for
understanding of the Supreme Lord. His one interest is that he loves the Supreme
Personality of Godhead, and he spontaneously engages in satisfying Him.
 The highest example of pure devotional service is that of the gopīs in Vṛndā vana.
 The symptom of this Kṛṣṇa consciousness is that he is no longer interested in any sort
of materially elevated life. He does not even aspire to become a personality like Lord
Brahmā .

The Devotee Goes to the Transcendental Abode

Text 28-29: My devotee actually becomes self-realized by My unlimited causeless mercy, and
thus, when freed from all doubts, he steadily progresses towards his destined abode, which is
directly under the protection of My spiritual energy of unadulterated bliss. That is the
ultimate perfectional goal of the living entity. After giving up the present material body, the
mystic devotee goes to that transcendental abode and never comes back.
 Self-realization ultimately means to understand the Personality of Godhead and the
living entities; to know the individual self and the reciprocal exchanges of loving
 service between the Supreme Personality of Godhead and the living entity is real self-
realization. This cannot be attained by the impersonalists or other transcendentalists
 Devotional service is revealed to the pure devotee by the unlimited causeless mercy of
the Lord.
 impersonalists have no particular place to stay, but the devotee has a specific abode.
 According to the desire of the particular devotee, he is offered a particular abode.
After reaching that abode, he never comes back to this material world.

Text 30: When a perfect yogī's attention is no longer attracted to the by-products of mystic
powers, which are manifestations of the external energy, his progress towards Me becomes
unlimited, and thus the power of death cannot overcome him.
 Yogīs who have incomplete information of the result of devotional service are
attracted by these powers, but these powers are material; they have nothing to do with
spiritual progress.
 A perfect yogīs mind is not attracted by any material power, but is simply attracted by
unalloyed service to the Supreme Lord.
 A devotee's attention is concentrated only upon the eternal loving service of the Lord,
and therefore the power of death has no influence over him.

Pürva-svädhyäya
1. Briefly summarize the theme of verses 1-4.
2. Explain how a devotee lives ‘without intimate connections with anyone’ (7)
3. Examine the application of the phrase yadåcchayopalabdhena santuñöo (8)
4. Where should a devotee make his place of residence? (8)
5. Explain satya-dåk (13-14)
6. Examine the terms icchä-dveña in relation to material bondage. (20)
7. How can one develop serious devotional service? (21)
8. How can one estimate his development of Kåñëa consciousness? (22)
9. Analyze the two main diseases of material contamination.(23)
10.How does the living entity loose his independence? (24)
11.What are yogés are generally attracted to? (30)

Chapter 28: Kapila’s Instructions on the Execution of Devotional Service

3. 28 ADHYÄYA-KATHÄ-SÄRA
Verses 1-12:
Lord Kapila explained that one should do his prescribed duties competently and be satisfied
with gain obtained by God’s grace. One should worship the lotus feet of a guru. One should
cease performing conventional religious practices, accepting only what leads to salvation.
One should eat very frugally and live alone. One must be nonviolent and truthful, avoid
thieving, be satisfied with life’s bare necessities, abstain from sex life, perform austerity, be
clean, study the Vedas and worship the Lord. One must practice äsanas,
präëäyäma],pratyähära & dhäraëa. Fixing the vital air and the mind in one of the six cakras,
thus concentrating one’s mind on the Lord’s transcendental pastimes [dhyäna], is called
samädhi. With the mind perfectly purified by yoga, one should concentrate on the tip of the
nose with half-closed eyes and see the Lord’s form.
Verses 13-33:
The form of the Supersoul is described in detail with various metaphors. Once devoting his
mind to this, the yogé should not desire to see anything else.
Verses 34-44:
Such a yogé gradually develops pure love for Lord Hari. The hairs on his body stand erect
through excessive joy, and he is constantly bathed in tears of intense love [bhäva]. Being
dovetailed with the Supreme Lord the mind is experienced as one with Him, being freed from
material qualities. The perfectly realized soul has no conception of how the material body is
moving or acting, as an intoxicated person cannot tell if he is dressed. The body of such a
liberated yogé is taken charge of by the Lord, functioning until its destined activities are
finished. A person situated in samädhi, the highest perfectional stage of yoga, does not accept
the byproducts of the material body as his own, considering his bodily activities to be like the
activities of a body in a dream.
The yogi should see the same soul in all manifestations, for all that exists is a manifestation
of different energies of the Supreme, and thus he should see all living entities without
distinction. Thus the yogé can be in the self-realized position after conquering the
insurmountable spell of mäyä, who presents herself as both the cause and effect of this
material manifestation and is therefore very difficult to understand.

Discussion Topics
(PrA) Astanga Yoga & Bhakti (4-11)
Hearing & chanting is superior to meditation on the pastimes of the Lord. (19, 34)
Transcendental beauty of Lord Viñëu. (13-33)
Nirväëa = dovetailed mind with Kåñëa's desire. This is called oneness. (35)
(Und) nirbéja & sabéja-yoga. (34)
Four principles of the Vaiñëava philosophic doctrine. (40-41)
(AMI) Yogi forgets his bodily demands (36-38)

Analogies
3.28.10: One can purify the mind either by the breathing process or by the chanting process,
just as one can purify gold by putting it in a fire and fanning it with a bellows.
3.28.25: Just as a child is connected to his mother by the umbilical cord, so the first-born
living creature, Brahmä, by the supreme will of the Lord, is connected to the Lord by a lotus
stem.
3.28.28: The Supreme Lord keeps on His neck those living entities who are pure, as one
protects the jewels and pearls on the bosom and neck of one's body.

Important Teachings
 One should meditate on the laughter or smiling of Viṣṇu. There is no other
activity that can completely cleanse the heart of the devotee.

Important Verses
Text 20: In fixing his mind on the eternal form of the Lord, the yogī should not take a
collective view of all His limbs, but should fix the mind on each individual limb of the
Lord.

Text 40-41: The blazing fire is different from the flames, from the sparks and from the
smoke, although all are intimately connected because they are born from the same
blazing wood. The Supreme Personality of Godhead, who is known as Parambrahma, is
the seer. He is different from the jīva soul, or individual living entity, who is combined
with the senses, the five elements and consciousness.

Kapila Explains the System of Yoga

Text 1: The Personality of Godhead said: My dear mother, O daughter of the King, now I
shall explain to you the system of yoga, the object of which is to concentrate the mind. By
practicing this system one can become joyful and progressively advance towards the path of
the Absolute Truth.
 The yoga process explained by Lord Kapiladeva in this chapter is authorized and
standard, and therefore these instructions should be followed very carefully.
 The greatest yogī is he who constantly thinks of Kṛṣṇa within himself, or he who is
Kṛṣṇa conscious. One should not be enamored by mystic powers.
 Even Patañjali explains that the target of all yoga is Viṣṇu.

Text 2: One should execute his prescribed duties to the best of his ability and avoid
performing duties not allotted to him. One should be satisfied with as much gain as he
achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.
 Unless one is self-realized and knows what his relationship with the Supersoul is, he
cannot be a bona fide spiritual master.
 sva-dharmā caraṇam : brā hmaṇa, kṣatriya, vaiś ya and śū dra
 Sva-dharmā caraṇam means that one must discharge the prescribed duties of his
particular division of society faithfully and to the best of his ability. One should not
accept another's duty.
 If, however, one is fortunate enough to transcend the designation of birth in a
particular society or community by being elevated to the standard of spiritual identity,
then his sva-dharma, or duty, is solely that of serving the Supreme Personality of
Godhead.

One Should Eat Very Frugally

Text 3: One should cease performing conventional religious practices and should be attracted
to those which lead to salvation. One should eat very frugally and should always remain
secluded so that he can achieve the highest perfection of life.
 religious practice for economic development or the satisfaction of sense desires
should be avoided.
 the topmost religious practice is that by which one can attain to the transcendental
devotional service of the Lord, without reason or cause.
 a yogī eat only half what he desires according to his hunger. One fourth water and one
fourth left empty. This will avoid indigestion and diseases.

Text 4: One should practice nonviolence and truthfulness, should avoid thieving and be
satisfied with possessing as much as he needs for his maintenance. He should abstain from
sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the
Supreme Personality of Godhead.
 Therefore in yoga practice one must worship the form or Deity of Kṛṣṇa daily.
 So-called yogīs advertise that one can go on enjoying as one likes and simultaneously
become a yogī, but this is totally unauthorized. One must practice celibacy.
 A person whose sex life is restricted in marriage is also called a brahmacā rī.
  Everyone who accumulates more than he needs is a thief.
 One who simply accumulates wealth without spending for sacrifice or for worship of
the Personality of Godhead is a great thief.
 Narottama dā saṬhā kura says that all spiritual activities should be understood from
three sources, namely saintly persons, standard scriptures and the spiritual master.
 Practicing yoga without reading the standard literatures is simply a waste of time.

One must control the unbridled mind

Text 5-10: One must observe silence, acquire steadiness by practicing different yogic
postures, control the breathing of the vital air, withdraw the senses from sense objects and
thus concentrate the mind on the heart. Fixing the vital air and the mind in one of the six
circles of vital air circulation within the body, thus concentrating one's mind on the
transcendental pastimes of the Supreme Personality of Godhead, is called samā dhi, or
samā dhā na, of the mind. By these processes, or any other true process, one must control the
contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix
himself in thought of the Supreme Personality of Godhead. After controlling one's mind and
sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an
easy posture, keeping the body erect, and practice breath control. The yogī should clear the
passage of vital air by breathing in the following manner: first he should inhale very deeply,
then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale,
then hold the breath outside, and finally inhale. This is done so that the mind may become
steady and free from external disturbances. The yogīs who practice such breathing exercises
are very soon freed from all mental disturbances, just as gold, when put into fire and fanned
with air, becomes free from all impurities.

 The most important aspect of sense control is controlling sex life.

 By practicing the different sitting postures and controlling the vital air, one can
control and restrain the senses from unrestricted sense enjoyment.
 It is never mentioned that one should concentrate on the impersonal or void. It is
clearly stated, vaikuṇṭha-līlā .
 It is through the processes of devotional service, chanting and hearing of the pastimes
of the Supreme Personality of Godhead, that one can achieve this concentration.
 The Vedic literatures contain many narrations of the Lord's pastimes. One need only
concentrate his mind on one such narration and become always absorbed in its
thought. Then he will be in samā dhi.
 Concentration can be achieved by other recommended processes. The essential point
is that the mind, which is contaminated by material attraction, has to be bridled and
concentrated on the Supreme Personality of Godhead.
 The real yogī is the devotee because his mind is always concentrated on the pastimes
of Lord Kṛṣṇa.
 One should put the soles of the feet between the two thighs and ankles and sit straight;
that posture will help one to concentrate his mind on the Supreme Personality of
Godhead.
 The real purpose of controlling the mind by the prescribed method of clearing the
passage of the life air is achieved immediately if one fixes his mind directly on the
lotus feet of Kṛṣṇa.
 The haṭha-yoga system, or breathing system, is especially recommended for those
who are very absorbed in the concept of bodily existence, but one who can perform
the simple process of chanting HareKṛṣṇa can fix the mind more easily.
  Practicing the yoga system of exercise and breath control is very difficult for a person
in this age, and therefore Lord Caitanya recommended, kīrtanīyaḥsadā hariḥ
 All glories are given to the chanting of the holy names of Kṛṣṇa because as soon as
one begins this process of chanting, the mind becomes purified.

The Yogis are freed from mental disturbances

Text 11-12: By practicing the process of prā ṇā yā ma, one can eradicate the contamination of
his physiological condition, and by concentrating the mind one can become free from all
sinful activities. By restraining the senses one can free himself from material association, and
by meditating on the Supreme Personality of Godhead one can become free from the three
modes of material attachment. When the mind is perfectly purified by this practice of yoga,
one should concentrate on the tip of the nose with half-closed eyes and see the form of the
Supreme Personality of Godhead.
 Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be
elevated to the transcendental position where he is no longer affected by the three
modes of material nature.
 For every item in the yoga system there is a parallel activity in bhakti-yoga, but the
practice of bhakti-yoga is easier for this age.

Description of the Form of the Lord

Text 13: The Supreme Personality of Godhead has a cheerful, lotuslike countenance with
ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He
bears a conch, discus and mace in three of His hands.
 One cannot concentrate his mind on anything void or impersonal; the mind should be
fixed on the personal form of the Lord, whose attitude is cheerful, as described in this
verse.
 People always ask why Kṛṣṇa is blue. The color of the Lord has not been imagined by
an artist. It is described in authoritative scripture.

Text 14: His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On
His breast He bears the mark of Ś rīvatsa, a curl of white hair. The brilliant Kaustubha gem is
suspended from His neck.
 The Lord is full in six opulences, one of which is wealth. He is very richly dressed
with valuable jewels which are not visible within this material world.

Text 15: He also wears around His neck a garland of attractive sylvan flowers, and a swarm
of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly
adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.
 From this description it appears that the flower garland of the Supreme Personality of
Godhead is fresh. Actually, in Vaikuṇṭha, or the spiritual sky, there is nothing but
freshness.
 The significance of spirituality is that everything is eternal and inexhaustible.

Text 16: His loins and hips encircled by a girdle, He stands on the lotus of His devotee's
heart. He is most charming to look at, and His serene aspect gladdens the eyes and souls of
the devotees who behold Him.
 Darśanīyatamam - the Lord is so beautiful that the devotee-yogī does not wish to see
anything else.
  In the material world we want to see beauty, but the desire is never satisfied. Because
of material contamination, all the propensities we feel in the material world are ever
unsatisfied.
 Despite Him being so beautiful, impersonalists don’t meditate upon Him. Impersonal
meditation is simply fruitless labor.

The Lord is eternally very beautiful

Text 17: The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of
every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.
 That beauty is not temporary. It is ever existing — He is always youthful.
 Just as the devotees are always eager to render service unto the Supreme Personality
of Godhead, the Lord is also very eager to bestow benediction upon the pure devotees.

Text 18: The glory of the Lord is always worth singing, for His glories enhance the glories of
His devotees. One should therefore meditate upon the Supreme Personality of Godhead and
upon His devotees. One should meditate on the eternal form of the Lord until the mind
becomes fixed.
 There is no difference between devotional service in the temple and meditation on the
form of the Lord, since the form of the Lord is the same whether He appears within
the mind or in some concrete element.
 Eight kinds of forms recommended for the devotees to see. The forms may be made
out of sand, clay, wood or stone, they may be contemplated within the mind or made
of jewels, metal or painted colors, but all the forms are of the same value.
 As one becomes purified by chanting the holy name of the Lord, so one can become
purified simply by chanting the name of a holy devotee.
 The beauty of the Lord is that the devotees who are connected with His activities are
also glorified.
 A perfect yogī should always be accustomed to seeing the form of the Lord, and
unless the mind is fixed in that way, he should continue practicing yoga.

The Pastimes of the Lord are always attractive

Text 19: Thus always merged in devotional service, the yogī visualizes the Lord standing,
moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always
beautiful and attractive.
 The process of meditating on the form of the Supreme Personality of Godhead within
oneself and the process of chanting the glories and pastimes of the Lord are the same.
 But hearing and fixing the mind on the pastimes of the Lord is easier than visualizing
the form of the Lord within one's heart because as soon as one begins to think of the
Lord, especially in this age, the mind becomes disturbed, and due to so much
agitation, the process of seeing the Lord within the mind is interrupted.
 When there is sound vibrated praising the transcendental pastimes of the Lord,
however, one is forced to hear. That hearing process enters into the mind, and the
practice of yoga is automatically performed.

How to meditate on Lord’s form

Text 20: In fixing his mind on the eternal form of the Lord, the yogī should not take a
collective view of all His limbs, but should fix the mind on each individual limb of the
Lord.
 Those who try to meditate on the form of the Lord are called munis, or less intelligent,
whereas those who render actual service to the Lord are called bhakti-yogīs.
 In order to convince the yogī that the Absolute Truth, or Supreme Personality of
Godhead, is never impersonal at any time, these verses prescribe observing the Lord
in His personal form, limb after limb.

Text 21: The devotee should first concentrate his mind on the Lord's lotus feet, which are
adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their
beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one's
heart.
 Mayavadi recommend to concentrate on anything. Such imagination leads to further
imagination.
 One has to fix his mind first on the lotus feet of the Lord if he wants to be freed from
the darkness of ignorance in material existence.

The Lord’s feet act like thunderbolts

Text 22: The blessed Lord Ś iva becomes all the more blessed by bearing on his head the holy
waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The
Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the
meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long
time.
 Impersonalist - one can equally imagine the form of Viṣṇu or Lord Ś iva or the
goddess Durgā or their son Gaṇeś a.
 SPG is master of everyone.
 Hari-bhakti-vilā sa, by Sanā tana Gosvā mī, it is said that anyone who puts the Supreme
Lord and the demigods, including Lord Ś iva and Lord Brahmā , on the same level, at
once becomes a pā ṣaṇḍī, or atheist.
 Because the dirt has accumulated like a solid mountain, one must meditate on the
lotus feet of the Lord for quite a long time.
 Specifically mentioned here, bhagavataś caraṇā ravindam: one has to think of the lotus
feet of the Lord – not Siva or Durga or anyone else.
 A relationship with the lotus feet of the Lord can even enhance the importance of
Lord Ś iva, what to speak of other, ordinary living entities.

Text 23: The yogī should fix in his heart the activities of Lakṣmī, the goddess of fortune, who
is worshiped by all demigods and is the mother of the supreme person, Brahmā . She can
always be found massaging the legs and thighs of the transcendental Lord, very carefully
serving Him in this way.
 Because Brahma’s father is Garbhodakaśā yīViṣṇu, Lakṣmī, the goddess of fortune, is
automatically his mother.
 Lakṣmījī's massaging of the thighs of the Lord should not be taken as the behavior of
an ordinary wife. The Lord is transcendental to the behavior of the ordinary male and
female. He could produce Brahma Ji without assistance of Laxmi Ji.
 Brahmā is born after the creation, but since the Lord existed before the creation, the
Lord has no material body.

Text 24: Next, the yogi should fix his mind in meditation on the Personality of Godhead's
thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the
linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa.
Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests
on the exquisite yellow silk cloth that extends down to His ankles.
 Since the yogī has so many transcendental objectives on which to meditate, there is no
reason for his meditating on something imaginary

Text 25: The yogī should then meditate on His moonlike navel in the center of His abdomen.
From His navel, which is the foundation of the entire universe, sprang the lotus stem
containing all the different planetary systems. The lotus is the residence of Brahmā , the first
created being. In the same way, the yogī should concentrate his mind on the Lord's nipples,
which resemble a pair of most exquisite emeralds and which appear whitish because of the
rays of the milk-white pearl necklaces adorning His chest.
 each limb of the Lord has the potency of every other limb
 Brahma’s engineering energy is generated from the abdomen of the Lord. Any
creative function in the universe always has a direct connecting link with the Lord.

Text 26: The yogī should then meditate on the chest of the Supreme Personality of Godhead,
the abode of goddess Mahā -Lakṣmī. The Lord's chest is the source of all transcendental
pleasure for the mind and full satisfaction for the eyes. The yogī should then imprint on his
mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck
of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.
 God is all-powerful. That prowess is represented by Mahā -Lakṣmī, the reservoir of all
energies, who is situated on the bosom of the transcendental form of the Lord.
 Temple worship is meant for persons who are not so advanced that they can meditate
upon the form of the Lord.
 There is no difference between constantly visiting the temple and directly seeing the
transcendental form of the Lord; they are of equal value.

Text 27: The yogī should further meditate upon the Lord's four arms, which are the source of
all the powers of the demigods who control the various functions of material nature. Then the
yogi should concentrate on the polished ornaments, which were burnished by Mount
Mandara as it revolved. He should also duly contemplate the Lord's discus, the
Sudarś anacakra, which contains one thousand spokes and a dazzling luster, as well as the
conch, which looks like a swan in His lotuslike palm.
 The law and order of the universe is directed by different demigods, and it is here said
to emanate from the Lord's arms.
 The Lord in His tortoise incarnation became the pivot for the churning rod, and thus
His ornaments were polished by the turning of Mandara Hill.
 The yogī is advised to meditate upon each of the spokes.

Text 28: The yogī should meditate upon His club, which is named Kaumodakī and is very
dear to Him. This club smashes the demons, who are always inimical soldiers, and is
smeared with their blood. One should also concentrate on the nice garland on the neck of the
Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one
should meditate upon the pearl necklace on the Lord's neck, which is considered to represent
the pure living entities who are always engaged in His service.
 2 kinds of living entities- (1) arā ti-averse to understanding the pastimes of the SPG.
For them, the Lord appears with His hand clutching the terrible mace, which is always
smeared with bloodstains from His killing of demons.
 The Supreme Lord keeps on His neck those living entities who are pure, as one
protects the jewels and pearls on the bosom and neck of one's body.
Text 29: The yogī should then meditate on the lotuslike countenance of the Lord, who
presents His different forms in this world out of compassion for the anxious devotees. His
nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His
glittering alligator-shaped earrings.
 When He appears, His main purpose is to give solace to His devotees. He does not
have to come Himself to destroy the demons, for He has many agents; even the
external energy, mā yā , has sufficient strength to kill them.
 There are millions of forms of the Lord, but they are one Absolute.
 A yogī is advised to meditate upon the forms that are approved by devotees. A yogī
cannot imagine a form for meditation.
 Yogī means devotee. Yogīs who are not actually pure devotees should follow in the
footsteps of devotees.

Text 30: The yogi then meditates upon the beautiful face of the Lord, which is adorned with
curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by
swarming bees and a pair of swimming fish would be put to shame by its elegance.
 Impersonalists think that the yogī can imagine any form he likes, but, as stated here,
the yogī must meditate upon the form of the Lord which is experienced by devotees.

Text 31: The yogīs should contemplate with full devotion the compassionate glances
frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His
devotees. His glances, accompanied by loving smiles, are full of abundant grace.
 One cannot avoid the influence of material energy, even when one is on the
transcendental plane.
 Disturbances come, but the agonies and anxieties of the devotees are at once mitigated
when they think of the Supreme Personality of Godhead in His beautiful form or the
smiling face of the Lord.

Text 32: A yogī should similarly meditate on the most benevolent smile of Lord ŚrīHari, a
smile which, for all those who bow to Him, dries away the ocean of tears caused by intense
grief. The yogī should also meditate on the Lord's arched eyebrows, which are manifested by
His internal potency in order to charm the sex-god for the good of the sages.
 The bereavement of material existence immediately subsides when one sees the
charming smile of the Lord.
 The charming brows of the Supreme Personality of Godhead protect the sages and
devotees from being charmed by material lust and sex attraction.

Text 33: With devotion steeped in love and affection, the yogī should meditate within the core
of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it
can be easily meditated upon. When the Supreme Lord is laughing, one can see His small
teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting
his mind to this, the yogī should no longer desire to see anything else.
 These particular descriptions of meditation on the smile, laughter, face, lips and teeth
all indicate conclusively that God is not impersonal.
 One should meditate on the laughter or smiling of Viṣṇu. There is no other
activity that can completely cleanse the heart of the devotee.
 The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His
small teeth, which resemble the buds of jasmine flowers, at once become reddish,
reflecting His rosy lips.
 When one is absorbed in seeing the beauty of the Lord within himself, the material
attraction can no longer disturb him.
Text 34: By following this course, the yogī gradually develops pure love for the SPG, Hari.
In the course of his progress in devotional service, the hairs on his body stand erect through
excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love.
Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish
to a hook, withdraws from material activity.
 meditation, which is an action of the mind, is not the perfect stage of samā dhi.
Initially the mind is used, but later not required.
 the yoga principles of meditation are required as long as one is not situated in pure
devotional service.
 When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-
yoga
 When he is constantly thinking of the Lord, that is called sabīja-yoga. One has to be
promoted to that stage.
 One should engage in the service of the Lord twenty-four hours a day
 When one's love for the Supreme Personality of Godhead in devotional service is
fully developed, one always sees the Lord, even without artificially meditating on His
form.

Text 35: When the mind is thus completely freed from all material contamination and
detached from material objectives, it is just like the flame of a lamp. At that time the mind is
actually dovetailed with that of the Supreme Lord and is experienced as one with Him
because it is freed from the interactive flow of the material qualities.
 As long as the mind is in material consciousness, it must be forcibly trained to accept
meditation on the SPG, but when one is actually elevated to loving the Supreme Lord,
the mind is automatically absorbed in thought of the Lord.
 This dovetailing of the mind with the desires of the Supreme Personality of Godhead
is called nirvā ṇa, or making the mind one with the Supreme Lord.
 Best example of nirvā ṇa is cited in Bhagavad-gītā .-Arjuna
 After hearing BG from the SPG, Arjuna dovetailed his mind with Kṛṣṇa's desire. This
is called oneness. This oneness, however, did not cause Arjuna and Kṛṣṇa to lose their
individualities.
 When a lamp is broken or the oil is finished, we see that the flame of the lamp goes
out. But according to scientific understanding, the flame is not extinguished; it is
conserved. This is conservation of energy. Similarly, when the mind stops functioning
on the material platform, it is conserved in the activities of the Supreme Lord.

Text 36: Thus situated in the highest transcendental stage, the mind ceases from all material
reaction and becomes situated in its own glory, transcendental to all material conceptions of
happiness and distress. At that time the yogī realizes the truth of his relationship with the
Supreme Personality of Godhead. He discovers that pleasure and pain as well as their
interactions, which he attributed to his own self, are actually due to the false ego, which is a
product of ignorance.
 By yoga practice one can eradicate the ignorance of thinking oneself independent of
the Supreme Lord.
 As long as one acts on his own account, he is subject to all the material perceptions of
so-called happiness and distress. Actually there is no happiness. Actually everything is
distress.
 In the liberated stage, oneness with the Supreme Lord means that one has no
realization other than happiness. But the individual still exists, otherwise this word
 upalabdha, indicating individual realization of transcendental happiness, would not
have been used.

The Liberated Soul Forgets His Bodily Demands

Text 37: Because he has achieved his real identity, the perfectly realized soul has no
conception of how the material body is moving or acting, just as an intoxicated person cannot
understand whether or not he has clothing on his body.

Text 38: The body of such a liberated yogī, along with the senses, is taken charge of by the
Supreme Personality of Godhead, and it functions until its destined activities are finished.
The liberated devotee, being awake to his constitutional position and thus situated in
samā dhi, the highest perfectional stage of yoga, does not accept the by-products of the
material body as his own. Thus he considers his bodily activities to be like the activities of a
body in a dream.
 Even after being switched off, an electric fan moves for some time. That movement is
not due to the electric current, but is a continuation of the last movement; similarly,
although a liberated soul appears to be acting just like an ordinary man, his actions are
to be accepted as the continuation of past activities. In a dream one may see himself
expanded through many bodies, but when awake he can understand that those bodies
were all false. Similarly, although a liberated soul has the by-products of the body —
children, wife, house, etc. — he does not identify himself with those bodily
expansions.

Text 39: Because of great affection for family and wealth, one accepts a son and some money
as his own, and due to affection for the material body, one thinks that it is his. But actually, as
one can understand that his family and wealth are different from him, the liberated soul can
understand that he and his body are not the same.
 Status of real knowledge is explained in this verse.
 I know that the son and the money are separate from me. It is the same with the body;
I am separate from my body. It is a question of understanding, and the proper
understanding is called pratibuddha.

The Supreme Lord is the seer

Srila Bhaktivinoda Thakura mentions that verse 40-41 mentions The Essential Nature of the
Individual Soul (jiva tattvam)
Text 40-41: The blazing fire is different from the flames, from the sparks and from the
smoke, although all are intimately connected because they are born from the same
blazing wood. The Supreme Personality of Godhead, who is known as Parambrahma, is
the seer. He is different from the jīva soul, or individual living entity, who is combined
with the senses, the five elements and consciousness.
 A clear conception of the complete whole is given herewith.
 The material energy is nondifferent from the Supreme Lord, but at the same time,
because that energy is acting in a different way, it is different from Him.
 The exact position of the living entities is just like that of the sparks of a fire; they are
part and parcel. The material energy is compared to the smoke. The fire is also part
and parcel of the Supreme Lord.
 The four principles of the Vaiṣṇava philosophic doctrine are ś uddha-advaita (purified
oneness), dvaita-advaita (simultaneous oneness and difference), viśiṣṭa-advaita and
 dvaita. All four principles of Vaiṣṇava philosophy are based on the thesis of Ś rīmad-
Bhā gavatam explained in these two verses.

Srila Bhaktivinoda Thakura mentions that verse 42 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 42: A yogi should see the same soul in all manifestations, for all that exists is a
manifestation of different energies of the Supreme. In this way the devotee should see all
living entities without distinction. That is realization of the Supreme Soul.
 When one can see the presence of the Supreme Soul everywhere, one is liberated
from material designations.
 4 different divisions of species — living entities which sprout from the earth, living
entities born of fermentation or germination, living entities which come from eggs
and living entities which come from the embryo.
 A person who is freed from material designations can see the same quality of spirit
present everywhere or in every manifested living entity.
 Less intelligent men think that plants and grass grow out of the earth automatically,
but one who is actually intelligent and has realized the self can see that this growth is
not automatic; the cause is the soul

The spirit soul manifests in different bodies

Text 43: As fire is exhibited in different forms of wood, so, under different conditions of the
modes of material nature, the pure spirit soul manifests itself in different bodies.
 Actually, the quality of fire is the same everywhere, but the manifestation of material
nature is such that according to the fuel, the fire appears bigger and smaller.
 The greatest soul is the Supersoul, but the Supersoul is quantitatively different from
the small soul. The Supersoul is described in the Vedic literature as the supplier of all
necessities of the smaller soul (nityo nityā nā m). One who understands this distinction
between the Supersoul and the individual soul is above lamentation and is in a
peaceful position.
 When the smaller soul thinks himself quantitatively as big as the larger soul, he is
under the spell of mā yā , for that is not his constitutional position. No one can become
the greater soul simply by mental speculation.
 The smallness or greatness of different souls is described in the Varā haPurā ṇa as
svā ḿś a-vibhinnā ḿśa. The svā ḿś a soul is the Supreme Personality of Godhead, and
the vibhinnā ḿśa souls, or small particles, are eternally small particles

Srila Bhaktivinoda Thakura mentions that verse 44 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)
Text 44: Thus the yogī can be in the self-realized position after conquering the
insurmountable spell of mā yā , who presents herself as both the cause and effect of this
material manifestation and is therefore very difficult to understand.
 One must, however, conquer this insurmountable spell of mā yā , and this is possible,
by the grace of the Lord, when God reveals Himself to the surrendered soul.
 Svarū pa means that one has to know that he is not the Supreme Soul, but rather, part
and parcel of the Supreme Soul; that is self-realization.
 The Mā yā vā dīs say that after Brahman realization, all activities stop, but that is not
actually so. If the soul is so active in its abnormal condition, existing under the
covering of matter, how can one deny its activity when free? An example may be
cited here. If a man in a diseased condition is very active, how can one imagine that
 when he is free from the disease he will be inactive? Naturally the conclusion is that
when one is free from all disease his activities are pure.
 The duty of the living entity, as a part and parcel of the whole, is to render devotional
service to the whole. That is the ultimate perfection of life.

Pürva-svädhyäya
1. Comment on the principle of sva-dharmäcaraëaà. (2)
2. How does the Çrémad-Bhägavatam recommend one should eat? (3)
3. Describe the application of Asteyam, "to refrain from theft”.(4)
4. What sitting posture will help one to concentrate his mind on the Lord? (8).
5. Identify some of the metaphors used by Kapiladeva to describe the form of the Lord in
verses 13 to 33. (13-33)
6. Comment on the flowers in the spiritual sky. What do they indicate? (15)
7. List the eight kinds of forms recommended for the devotees to see (18)
8. List reasons why the process of hearing & chanting is superior to and fixing the mind on
the pastimes of the Lord. (19)
9. Explain the meaning of nirväëa (35)
10.List the four principles of the Vaiñëava philosophic doctrine. (41)
11.List the four different divisions of species-living entities. (42)

Chapter 29: Explanation of Devotional Service by Lord Kapila

Analogies
3.29.20: As a breeze carrying a pleasant fragrance from a garden of flowers at once captures
the organ of smell, so one's consciousness, saturated with devotion, can at once capture the
transcendental existence of the Supreme Personality of Godhead, who, in His Paramatma
feature, is present everywhere, even in the heart of every living being.
3.29.24: Many valuable foodstuffs may be presented to a person, but if the person is not
hungry, all such offerings are useless for him. Similarly, we may offer many valuable items
to the Deity, but if we have no real sense of devotion and no real sense of the Lord's presence
everywhere.. in such a state of ignorance, we cannot offer anything acceptable to the Lord.
3.29.34: Thinking that since SPG has entered every living entity, every living entity has
become SPG is foolishness. If a man enters a room that doesn’t mean the room has become
that person.
3.29.35: When the poor man dovetails his desires with those of the rich man…then the
enjoyment is shared equally…when the living entity enters into the kingdom of God and
cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or
the same amount of pleasure as the Supreme Personality of Godhead.

3.29 ADHYÄYA-KATHÄ-SÄRA
Verses 1- 14
After hearing about Säìkhya philosophy, Devahüti now requests Lord Kapila to explain to her
the path of devotional service which she feels will help her to cultivate detachment from the
activities of the material world. Lord Kapila replies that there are varieties of devotional
service in ignorance, passion and goodness. Pure devotional service is spontaneous,
uninterrupted and unalloyed meant only for Näräyaëa, Viñëu, or Kåñëa. A pure devotee does
not aspire for material prosperity or even the five kinds of liberation.
Verses 15-20
A devotee must execute his prescribed duties in devotional service to the Lord, without desire
for profit. All types of devotees should perform deity worship. An intermediate devotee must
see other living entities as spiritual sparks of the Supreme Lord. He should worship an acarya
and should show compassion to spiritually impoverished souls. He should make friendship
with persons who are on an equal level with himself, must always hear and chant, be simple
and straightforward, and avoid the company of neophytes. The result of such behavior will be
attraction to hearing about the Lord.
Verses 21- 35
Lord Kapila explains that one who is ignorant of the Lord’s presence in all living entities
never pleases Him by the worship of the Deity in the temple. Lord Kapila describes a
hierarchy of living entities from inanimate objects to pure devotees.
Verses 36- 45
Devotees who know the time factor as another representation of the Lord have nothing to fear
from the influence of time. All functions of creation, maintenance and destruction are carried
out by the demigods in fear of the Lord.

Discussion Topics
(PeA) Characteristics of mixed & pure devotional service (8-13)
Separatist mentality (9)
Recommended activities of a devotee on the intermediate platform (16-18)
(M+M) Lord is pleased with compassionate devotees (5-6)
Deity worship & seeing the Lord’s presence everywhere (21-24)
Devotees are expected to carry the message of Lord to conditioned souls (23)
Distribution of prasäda is essential for persons who make offerings to the Lord (24)
(PrA) One should not commit more violence than necessary (15, 23)
Gradations of living entities. ( 28-36)
(SC) Nature is working out of fear of the Lord (40-45)

Important Teachings
 LC: na dhanam na janam na sundarim...........bhaktir ahaituki tvayi”. Lord Caitanya
prays, "in life after life," indicating that a devotee does not even desire the cessation
of birth and death.
 It is not that only the brā hmaṇas can serve the Supreme Lord and not the śū dras.
Anyone can serve the Supreme Lord by performing his prescribed duties under the
direction of a spiritual master.
 Everyone's prescribed duty is glorious if it is performed in devotional service of the
Lord, without desire for profit.
 If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee could
offer this, but He does not order to do that.

 Temple worship is one of the duties of a devotee. It is especially recommended for

neophytes, but those who are advanced should not refrain from temple worship.

 A devotee should also be compassionate to the poor. According to devotional vision,

a man is poor if he is not in Kṛṣṇa consciousness. On the other hand, many ā cā ryas,
such as Rū pa Gosvā mī and Sanā tana Gosvā mī, used to live beneath trees every night.
 Superficially it appeared that they were poverty-stricken, but from their writings we
can understand that in spiritual life they were the richest personalities.

 For a devotee, there is no point in making friendships with ordinary persons; he

should make friendship with other devotees so that by discussing among themselves,
they may elevate one another on the path of spiritual understanding. This is called
iṣṭa-goṣṭhī.
 Devotee doesn’t cook just for himself, but to distribute to others too. This is his
exhibition of compassion. This is essential.
 Lord is eager to deliver the conditioned souls, so devotees are expected to carry the
message of the Lord to such conditioned souls.
 A person, who knows the purpose of Vedic injunctions, who can employ the
principles laid down in the Vedic literatures and who teaches his disciples in that way,
is called an acarya.
 Factually there is no difference between yoga and bhakti-yoga because the target of
both is Visnu. Today a yoga process has been manufactured which aims at something
void and impersonal. Actual yoga means meditation on the form of Lord Visnu.

Important Verses
Text 13:

Text 18: A devotee should always try to hear about spiritual matters and should always utilize
his time in chanting the holy name of the Lord. His behavior should always be
straightforward and simple, and although he is not envious but friendly to everyone, he
should avoid the company of persons who are not spiritually advanced.

Devahuti’s Questions (Text 1-5)

Text 1-4: Devahū ti inquired: (1) Plz explain the path of devotional service, which is the
ultimate end of all philosophical systems. (2) Please also describe in detail the continual
process of birth and death, for by hearing of such calamities we may become detached from
the activities of this material world (3) Please also describe eternal time, which is a
representation of Your form and by whose influence people in general engage in the
performance of pious activities.
 The purpose of elaborately describing the influence of time is to detach the
conditioned soul from his material activities, which are considered to be simply a
waste of time.
 All philosophy which does not aim for devotional service to the Lord is considered
merely mental speculation. But of course bhakti-yoga with no philosophical basis is
more or less sentiment.
 If we give up bhakti-yoga and simply busy ourselves in the analytical study of the
nature of things as they are, then the result will be practically nil.
 It is stated in the Bhā gavatam that such engagement is something like husking a
paddy. There is no use beating the husk if the grain has already been removed.
 By the scientific study of material nature, the living entity and the Supersoul, one has
to understand the basic principle of devotional service to the Lord.
 People who have no knowledge of this material world, God and their actual intimate
relationship with Him are actually going to the darkest region of material existence in
the name of progress in the material advancement of civilization.
 To enter the darkest region of material existence means to enter into a species of life
other than the human species. Ignorant men do not know that after this life they are
 completely under the grip of material nature and will be offered a life which may not
be very congenial.
 Everyone is conscious of the last stage of life, when he will meet the cruel hands of
death, but some consider their age and circumstances, concern themselves with the
influence of time and thus engage in pious activities so that in the future they will not
be put into a low family or an animal species.
 One cannot get relief from the chain of birth and death even if he goes to the highest
planet, Brahmaloka, because the influence of time is present everywhere within this
material world. In the spiritual world, however, the time factor has no influence.

Text 5: My dear Lord, You are just like the sun, for You illuminate the darkness of the
conditional life of the living entities. Because their eyes of knowledge are not open, they are
sleeping eternally in that darkness without Your shelter, and therefore they are falsely
engaged by the actions and reactions of their material activities, and they appear to be very
fatigued.
 Devahū ti is requesting her glorious son to illuminate the lives of the conditioned souls
so that their most regrettable conditional life may be ended
 If one engages only in caring for the necessities of the body, not caring for the eternal
necessities of life, then he is part of a civilization whose advancement puts the living
entities in the darkest region of ignorance.

Lord Kapila Speaks

Text 6: Ś rī Maitreya said: O best amongst the Kurus, the great sage Kapila, moved by great
compassion and pleased by the words of His glorious mother, spoke as follows.
 Lord Kapila was very satisfied by the request of His glorious mother because she was
thinking not only in terms of her personal salvation but in terms of all the fallen
conditioned souls.
 Since He is perpetually compassionate towards them, if some of His devotees also
become compassionate towards them, He is very pleased with the devotees.

Text 7: Lord Kapila replied: There are multifarious paths of devotional service in terms of
the different qualities of the executor.
 people who are not purified take to devotional service with four purposes.
 Actually the path of devotional service is one without a second, but according to the
devotees' condition, devotional service appears in multifarious varieties

Devotion in 3 modes
Text 8: Devotional service executed by a person who is envious, proud, violent and angry,
and who is a separatist, is considered to be in the mode of darkness.
 In pure devotional service, the only motive should be to please the Supreme
Personality of Godhead.
 In the conditioned stage, when one engages in devotional service, he should follow
the instruction of the bona fide spiritual master in full surrender.
 To act under the direction of a bona fide spiritual master with a motive to satisfy the
Supreme Personality of Godhead is pure devotional service.
 One may offer his respects, because he has accepted the Supreme Lord as the ultimate
goal of life, but one should not keep company with a Vaiṣṇava who is in the mode of
ignorance.
Text 9: The worship of Deities in the temple by a separatist, with a motive for material
enjoyment, fame and opulence, is devotion in the mode of passion.
 A separatist is one who sees his interest as separate from that of the Supreme Lord.
 Mā yā vā dīs interpret this word "separatist" in a different way. They say that while
worshiping the Lord, one should think himself one with the Supreme Lord. The
conception that the living entity is one with the Supreme is in the mode of ignorance.

Text 10: When a devotee worships the Supreme Personality of Godhead and offers the results
of his activities in order to free himself from the inebrieties of fruitive activities, his devotion
is in the mode of goodness.
 The four ā śramas and the four varṇas act for some benefit in accordance with their
personal interests. Therefore such activities are in the mode of goodness; they cannot
be counted in the category of pure devotion.
 Pure devotional service: Anyā bhilā ṣitā -śū nyam
 Devotional service in the modes of ignorance, passion and goodness can be divided
into eighty-one categories – 9 process of devotion x 3 qualitative divisions x 3

Unadulterated Devotional Service

Srila Bhaktivinoda Thakura mentions that verse 11-12 mentions Analysis of the Process
(abhidheya vicarah)

Text 11-12: The manifestation of unadulterated devotional service is exhibited when

one's mind is at once attracted to hearing the transcendental name and qualities of the
Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the
Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by
any material condition, flows towards the Supreme Lord. A pure devotee does not accept any
kind of liberation — sā lokya, sā rṣṭi, sā mīpya, sā rū pya or ekatva — even though they are
offered by the Supreme Personality of Godhead. By attaining the highest platform of
devotional service, as I have explained, one can overcome the influence of the three modes of
material nature and be situated in the transcendental stage, as is the Lord.

 The basic principle of this unadulterated, pure devotional service is love of Godhead.
 The flow of the Ganges water cannot be stopped by any condition; similarly, a pure
devotee's attraction for the transcendental name, form and pastimes of the Supreme
Godhead cannot be stopped by any material condition.
 A pure devotee does not render loving service to the Personality of Godhead for any
cause or for any benefit, material or spiritual. This is the first symptom of unalloyed
devotion.
 bhakti, devotional service, is meant only for the Supreme Personality of Godhead,
Nā rā yaṇa, Viṣṇu, or Kṛṣṇa, not for anyone else.
 A pure devotee must engage in the service of the Lord twenty-four hours a day,
without cessation
 The devotee has no interest but to fulfill the transcendental desire of the Supreme
Lord.
 Such service is not contaminated by modes of natures.
 LC: na dhanam na janam na sundarim...........bhaktir ahaituki tvayi”. Lord
Caitanya prays, "in life after life," indicating that a devotee does not even desire
the cessation of birth and death.
 pure devotee does not desire ekatva, oneness with the Supreme Lord. They consider it
hellish.
  If one is engaged in pure transcendental loving service to the Lord, it is understood
that he has already achieved the five kinds of liberation.
 In sā rū pya liberation the bodily features of the devotee are exactly like those of the
Supreme Person but for two or three symptoms found exclusively on the
transcendental body of the Lord. Ś rīvatsa, for example, the hair on the chest of the
Lord, particularly distinguishes Him from His devotees.
 Devotee certainly does not hanker after material benefits, which are all insignificant
in comparison with spiritual benefits.
 Before the creation there was only Nā rā yaṇa
 Only Nā rā yaṇa, or the Supreme Personality of Godhead, Viṣṇu, or Kṛṣṇa, is always in
the transcendental position, beyond the influence of material creation. Therefore He is
called nirguṇa
 Just as the Lord is unaffected by the influence of the material modes, so too are His
pure devotees.
 Ekatva is also liberation, but that sort of liberation is never accepted by any devotee,
for qualitative oneness is immediately attained as soon as one is situated in devotional
service.

Srila Bhaktivinoda Thakura mentions that verse 13 mentions Analysis of the Goal of
Devotional Service (prayojana vicarah)
Srila Bhaktivinoda Thakura mentions that verse 14 mentions Analysis of Unfavorable
Conditions for Bhakti (bhakti pratikulya vicarah)

Devotee must execute prescribed duties

Text 15: A devotee must execute his prescribed duties, which are glorious, without material
profit. Without excessive violence, one should regularly perform one's devotional
activities.
 One has to execute his prescribed duties according to his social position as a
brā hmaṇa, kṣatriya, vaiś ya or śū dra.
 It is not that only the brāhmaṇas can serve the Supreme Lord and not the
śūdras. Anyone can serve the Supreme Lord by performing his prescribed duties
under the direction of a spiritual master.
 A brā hmaṇa can serve the Lord by using his intelligence, and the kṣatriya can serve
the Supreme Lord by using his military arts (Arjuna), vaisyas (Gopis), many candalas
have served Him. Also Vidura was a sudra.
 Everyone's prescribed duty is glorious if it is performed in devotional service of
the Lord, without desire for profit.Kṛṣṇa is lovable, and one has to serve Him in
whatever capacity one can. That is pure devotional service.
 Even if a devotee has to commit violence, it should not be done beyond what is
necessary. E.g. one has to eat fruits and vegetables, they are also living entities. Jivo
jivasya jivanam. violence should be committed only as much as necessary.
 A human being is not to eat anything which is not offered to the Supreme Personality
of Godhead.
 If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee
could offer this, but He does not order to do that.
 We cannot avoid violence, for we are put into a conditional life in which we have to
commit violence, but we should not commit more violence than necessary or than
ordered by the SPG.
Temple Worship is the duty of a devotee
Text 16: The devotee should regularly see My statues in the temple, touch
My lotus feet and offer worshipable paraphernalia and prayer. He should
see in the spirit of renunciation, from the mode of goodness, and see every
living entity as spiritual.

 Temple worship is one of the duties of a devotee. It is especially recommended

for neophytes, but those who are advanced should not refrain from temple
worship.

 A neophyte considers the arcā -vigraha to be different from the original SPG; he
considers it a representation of the Lord in the form of a Deity. But an advanced
devotee accepts the Deity in the temple as the SPG.

 Along with deity worship, to advance in devotional service, a devotee should see
other living entities as spiritual sparks, parts and parcels of the Supreme Lord.

 If a devotee does not see every living entity as part and parcel of the Supreme Lord,
he is considered prā kṛta-bhakta, a materialistic devotee.

 Sees all living entities on the level of spiritual existence, devotee is not interested in
associating with everyone. We can’t embrace a tiger because of his spiritual
relationship with the Supreme Lord. We must associate only with persons who have
developed KC.

 We should befriend and offer special respect to persons who are developed in Kṛṣṇa
consciousness. Other living entities are undoubtedly part and parcel of the Supreme
Lord, but because their consciousness is still covered and not developed in Kṛṣṇa
consciousness, we should renounce their association.

 Viśvanā tha CakravartīṬhā kura-even if one is a Vaiṣṇava, if he is not of good

character his company should be avoided, although he may be offered the respect of a
Vaiṣṇava.

 One must perform devotional service with great patience. One should not give up the
execution of devotional service because one or two attempts have not been successful.

Text 17: The pure devotee should execute devotional service by giving the greatest respect to
the spiritual master and the ā cā ryas. He should be compassionate to the poor and make
friendship with persons who are his equals, but all his activities should be executed under
regulation and with control of the senses.

 One should worship an ā cā rya, a spiritual master who knows things as they are. The
spiritual master must be in the disciplic succession from Kṛṣṇa.

 To think of the Vaiṣṇavas, the devotees, as belonging to a particular caste or

community, to think of the ā cā ryas as ordinary men or to think of the Deity in the
temple as being made of stone, wood or metal, is condemned.
  A devotee should also be compassionate to the poor. According to devotional
vision, a man is poor if he is not in Kṛṣṇa consciousness. On the other hand,
many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live
beneath trees every night. Superficially it appeared that they were poverty-
stricken, but from their writings we can understand that in spiritual life they
were the richest personalities.

 For a devotee, there is no point in making friendships with ordinary persons; he

should make friendship with other devotees so that by discussing among
themselves, they may elevate one another on the path of spiritual understanding.
This is called iṣṭa-goṣṭhī.

 One should steadily control the senses and the mind and strictly follow the rules and
regulations, and he should make friendship with persons of the same standard.

A Devotee Avoids the company of nondevotees

Text 18: A devotee should always try to hear about spiritual matters and should always
utilize his time in chanting the holy name of the Lord. His behavior should always be
straightforward and simple, and although he is not envious but friendly to everyone, he
should avoid the company of persons who are not spiritually advanced.
 To advance in spiritual understanding, one has to hear from authentic sources about
spiritual knowledge.
 One can understand the reality of spiritual life by following strict regulative principles
and by controlling the senses.
 To have control it is necessary that one be non-violent and truthful, refrain from
stealing, abstain from sex life, possess only that which is absolutely necessary for
keeping the body and soul together.
 One should not eat more than necessary, not collect more paraphernalia than
necessary, not talk unnecessarily with common men and not follow rules and
regulations without purpose. Rules and regulations should be followed so that one
makes actual advancement.
 18 qualifications mentioned in BG, one is simplicity.
 LC gave special stress to chanting of holy name as the basic principle of spiritual
advancement.
 One should be straightforward – plans should not be for self-interest. Preachers make
plan for propagating Lord’s mission.
 One should avoid persons who are attached to the temporary.
 One should be meek and humble.

Text 19: When one is fully qualified with all these transcendental attributes and his
consciousness is thus completely purified, he is immediately attracted simply by hearing My
name or hearing of My transcendental quality.
 We’ve developed certain unnecessary qualities by material association, and by
following the above process we become free from that contamination.

The Supreme Soul is present everywhere

Text 20: As the chariot of air carries an aroma from its source and immediately catches the
sense of smell, similarly, one who constantly engages in devotional service can catch the
Supreme Soul, who is equally present everywhere.
  Consciousness, saturated with devotion, can at once capture the transcendental
existence of the SPG, as parmatma.
 Since individual soul is present only in a particular body, he is altered when another
individual doesn’t co-operate with him. But supersoul is present everywhere.
Individual’s might disagree, but Supersoul is called unchanging or avikari.
 BG-bhaktya mam abhijanati…

Text 21-22: I’m present in every living entity as the Supersoul. If someone neglects or
disregards that Supersoul everywhere and engages himself in the worship of the Deity in the
temple, that is simply imitation. That person must be in ignorance and is compared to one
who offers oblations into ashes.
 One only engages in Deity worship in temple and does not consider other living
entities, then he is kanistha-adhikari.
 One should try to understand everything in relationship with Krsna and try to serve in
that spirit.
 If a person is innocent and does not know his relationship with Krsna, an advanced
devotee should try to engage him in the service of Krsna.
 Persons who profess to belong to some religious sect but who do not feel the presence
of the SPG in every living entity, and everywhere else, are in the mode of ignorance.
 Even if there are Vedic mantras and all conditions are favorable, if the clarified butter
is poured on ashes, then such a sacrifice will be useless.
 A devotee should not ignore any living entity and be kindly treated. So
slaughterhouses should be closed.

A separatist never attains peace of mind

Text 23: One who offers Me respect but is envious of the bodies of others and is therefore a
separatist never attains peace of mind, because of his inimical behavior towards other living
entities. Even if he performs all ritual he never pleases Me by deity worship.
 Imp words – bhutesu baddha-vairasya (“inimical towards others”) and dvisatah para-
kaye (“envious of another’s body”)
 One who is envious or inimical never experiences any happiness. Therefore, a
devotee’s vision should be perfect.
 Perfect vision: One should ignore bodily distinctions and should see only the presence
of the part and parcel of the Supreme Lord, and the Lord Himself as Supersoul.
 Lord is eager to deliver the conditioned souls, so devotees are expected to carry
the message of the Lord to such conditioned souls.
 Even living entities who are lower than human can be raised to KC by other methods.
E.g. Sivananda Sen delivered a dog by feeding him prasada.
 Devotee must be non-violent. But isn’t cutting vegetables not violence? Taking some
fruit, leaves, etc doesn’t kill the plant. One should not be disturbed in his gradual
evolution. He must execute the principles of devotional service exactly as they are and
recognize the universal presence of the Lord.
 64 prescriptions for worship of the Deity in the temple. Some items offered are
valuable and some of less value.
 The real purpose is to exhibit one’s loving devotion to the Lord, the offering
themselves are secondary. We can’t bribe the Lord by offering without love. We show
our love and gratitude. He doesn’t accept offerings not made by love and devotion.
 Devotee doesn’t cook just for himself, but to distribute to others too. This is his
exhibition of compassion. This is essential.
Text 25: Performing his prescribed duties, one should worship the Deity until one realizes
My presence in his own heart and in the hearts of other living entities as well.
 One should not be satisfied simply by discharging his duties properly; he must realize
his relationship and the relationship of all other living entities with the SPG. Else he is
laboring without profit.
 Imp word: sva-karma-krt-devotee should not be lazy in performing his prescribed
duties under the plea of devotional service.

Text 26: As blazing fire of death, I cause great fear to whoever makes the least discrimination
between himself and other living entities because of differential outlook.

Text 27: Through charitable gifts and attention, as well as through friendly behavior and by
viewing all to be alike, one who propitiate Me.
 Because Supersoul is dwelling within the heart of a living entity, it is not that
individual and Supersoul have become one.
 Daridra Narayan is a contradiction. He can agree to live with poor, but He never
becomes poor.
 We can’t treat the SPG as an inferior who is dependent on our charitable gifts. Charity
is to poor person.
 Compassion and friendliness do not necessitate falsely elevating someone to the
exalted position of the SPG.
 Narayana is same in each body, be it of hog or a brahmana.

Different grades of living entities

Text 28-30: inanimate objects < living entities < living entities who display life symptoms are
better < Animals with developed consciousness < those who have developed sense perception
< developed sense of touch < developed sense of taste < developed sense of smell <
developed sense of hearing < those who can distinguish between forms < developed upper
and lower sets of teeth < those who have many legs < quadrupeds < human beings
 Description of living entities is given so that one can know when to behave friendly
and when to give charity. E.g. tiger can’t be treated as a friend, he can be given
Prasad. Cats and dogs are meant to stay outside, not inside the house.
 The feeling of equality must be there, but treatment should be discriminating.
 Sometimes mountains grow due to presence of soul. Trees can see and smell.
 Anthropology is not new, science of evolution existed even before that.

Different grades of human beings

Text 31-32: Varnasrama society is best. Brahmana < Brahmana who has studied the Vedas <
Brahmana who knows import of the Vedas < who can dissipate doubts < strictly follow
brahminical principles < liberated from all material contamination < pure devotee who
executes devotional service without expectation of reward.
 One who understands the term Bhagavan to mean the SPG is considered to be the best
of a brahmana
 A person, who knows the purpose of Vedic injunctions, who can employ the
principles laid down in the Vedic literatures and who teaches his disciples in that
way, is called an acarya.
 Highest stage of brahminical perfection is reached when one becomes a Vaisnava.
 A Vaisnava who knows the science of the Absolute Truth but is not able to preach
such knowledge to others is described as being in the lower stage.
  2nd stage: one who understands and can preach
 Highest stage: One who can preach and also see everything in the Absolute Truth and
the Absolute Truth in everything.

Text 33: I do not find a greater person than he who has no interest outside of Mine and who
therefore engages and dedicates all his activities and all his life-everything-unto Me without
cessation.
 Sama-darsanat: he no longer has any separate interest, devotee’s interest and Lord’s
interest are one.
 Mayavadis say: sama-darsanat means a devotee should see himself as one with SPG.
This is foolishness. Here it is clearly mentioned that he who dedicates his everything
for the satisfaction of the Supreme Lord, is considered to be the greatest person. If
servant sees one same as the master where is the question of service?
 Akartuh: “without any sense of proprietorship” .Everyone wants to act as the
proprietor of his actions so that he can enjoy the result. A devotee has no such desire.
He acts because Lord wants him to act in a particular way. The devotee works, but he
works for the Supreme.

A devotee offers respect to all living beings

Text 34: Such a perfect devotee offers respects to every living entity because he is under the
firm conviction that the SPG has entered the body of every living entity as the Supersoul.
 Thinking that since SPG has entered every living entity, every living entity has
become SPG is foolishness.
 If a man enters a room that doesn’t mean the room has become that person.
 Because of presence of Lord, devotee accepts each body as temple of the Lord and
offers respect in full knowledge.
 Lord enters the body of poor man doesn’t mean Lord has become daridra-narayana.
This is blasphemous.

Text 35: A devotee who applies the science of devotional service and mystic yoga in this way
can achieve the abode of the Supreme Person simply by that devotional service.
 Lord perfectly explains that the mystic yoga system, consisting of 8 different kinds of
yoga activities, has to be performed with the aim of coming to the perfectional stage
of bhakti yoga.
 It is not acceptable for one to be satisfied simply by practicing the sitting postures and
thinking himself complete. One has to meditate on form of Lord as explained
previously.
 When by such meditation one comes to the point of love of God, that is the point of
bhakti-yoga and one renders service out of love.
 Lord and jiva are both purusa quality wise but quantity wise enjoyment is not same.
E.g. poor and rich man both have propensity for enjoyment, but poor man can’t enjoy
as much as rich man.
 When jiva enters the kingdom of God and cooperates with the Supreme Lord by
giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as
the SPG.
 When the living entity tries to enjoy by imitating the Lord it is called maya. E.g.
different limbs of the body can’t enjoy separately, they must cooperate with the whole
body and supply food to stomach. This is philosophy of acintya-bhadabheda.
 Factually there is no difference between yoga and bhakti-yoga because the target
of both is Visnu. Today a yoga process has been manufactured which aims at
 something void and impersonal. Actual yoga means meditation on the form of
Lord Visnu.

Text 36: This purusa whom the individual soul must approach is the eternal form of the SPG,
who is known as Brahman and Paramatma. He is the transcendental chief personality, and
His activities are all spiritual.
 Supreme purusa is described here in order to distinguish the personality whom the
individual soul must approach. Since He is the origin of the Brahman effulgence and
Paramatma manifestation, He is described herewith as the chief personality.
 Nityo nityanam: there are many eternal living entities, but He is the chief maintainer.
BG confirms the same fact: aham sarvasya prabhavah and janma karma ca me
divyam. One who knows this fact does not come back to material world again.

Since Devahuti asked to describe the time factor, Lord is describing now.

Lord Visnu is the time factor

Text 37-38: The time factor is another feature of the SPG. Anyone who does not know that
time is the same SPG is afraid of the time factor.
 Rupa-bhedasam: change of forms. By influence of time, so many forms are changing.

Text 39: No one is dear to the SPG, nor is anyone His enemy or friend. But He gives
inspiration to those who have not forgotten Him and destroys those who have.
 Forgetfulness of one’s relationship with Visnu is the cause of one’s repeated birth and
death.
 Lord helps everyone; one who is not bewildered by the influence of material energy is
saved, and one who is bewildered is destroyed. So, it is the duty of all living entities
to take shelter of lotus feel to Visnu.

Text 40-42: Out of fear of Lord the wind blows, out of fear of Him the sun shines, out of fear
of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed
their luster. Out of fear of the SPG the trees, creepers, herbs and seasonal plants and flowers
blossom and fructify, each in its own season. Out of fear the rivers flows and the ocean never
overflows, the fire burns and does the earth not sink in the water of the universe
 Foolish people think that nature is working automatically. Lord’s diverse energies are
working so nicely that it appears that everything is being done automatically.
 Planets floating due to law of gravity. But law indicates a lawmaker.

Text 43-45: Out of His fear The sky allows outer space to accommodate various planets.
Total universal body expands with its seven coverings under His supreme control. The
directing demigods in charge of the modes of material nature carry out the functions of
creation, maintenance and destruction; everything animate of inanimate within this material
world is under their control. Time has no beginning or end. It destroys even Yamaraja.
 Isvarah paramah krsnah – undoubtedly there are many controllers, but the supreme
controller is Krsna.
 No one can remain in the material world eternally – not even Yamaraja. Therefore a
devotee only desires service to the SPG.

Pürva-svädhyäya
1. Explain the relationship between Sankhya Yoga and Bhakti yoga. (2)
2. To enter the darkest region of material existence means what? (3)
3. Elaborate on how the Lord is pleased with those devotees who are compassionate towards
the conditioned souls. (5-6)
4. Define pure devotional service (8)
5. List the qualities of Vaiñëava’s in the modes of ignorance, passion & goodness. (8-10)
6. What is a separatist? (9)
7. How many varieties of mixed devotion are there? (10)
8. List some of the characteristics of pure devotional service (11-13)
9. Explain how one can be situated in the transcendental stage. (14)
10. Why does a devotee not have to try for ekatva liberation separately? (14)
11. Comment on the word nätihiàsä. (15)
12. List some of the recommended activities of a devotee on the intermediate level (16-18)
13. List points describing how does the Lord feels if someone disregards His presence
everywhere as Supersoul and engages himself in the worship of the Deity in the temple.
(21-24)
14. Explain the significance of the phrase ‘sva-karma-kåt’ (25)
15. Explain the use of the Sanskrit words mäna and däna (27)
16. What example does Prabhupäda give to illustrate equality with discrimination? (28)
17. List the gradations of living entities as explained in verses 28-36.

Unit 12 Kapila Siksha 2

Chapter 30-33

Chapter Thirty: Description by Lord Kapila of Adverse Fruitive Activities

The Powerful Strength of the Time Factor (Text 1-3)

Conditioned Souls Delight in Hellish Enjoyment (Text 4-7)

The Attached Householder Remains in family life (Text 8-13)

The Foolish Family Man Prepares for death (Text 14-16)

The Materialist dies most pathetically (Text 17-19)

The criminal is brought before Yamaraja (Text 20-28)

Hellish Punishments on This Planet (Text 29-34)

Analogies
3.30.1: As a mass of clouds does not know the powerful influence of the wind, a person
engaged in material consciousness does not know the powerful strength of the time factor, by
which he is being carried.
3.30.8: Family life within the kingdom of illusory energy, maya, is just like a prison for the
eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly, a
conditioned soul is shackled by the charming beauty of a woman, by her solitary embraces
and talks of so-called love, and by the sweet words of his small children.
3.30.13: Seeing him unable to support them, his wife and others do not treat him with the
same respect as before, even as miserly farmers do not accord the same treatment to their old
and wornout oxen.
3.30.32: When a man steals some money, if he is caught and agrees to return it, he is not
freed from the criminal punishment. By the law of the state, even though he returns the
money, he has to undergo the punishment. Similarly, the money earned by a criminal process
may be left by the man when dying, but by superior arrangement he carries with him the
effect, and therefore he has to suffer hellish life.

3.30 ADHYÄYA-KATHÄ-SÄRA
Verses 1-6
Lord Kapila explains how the materialist wastes his life absorbed in economic development
which will be destroyed by time. The attached materialist is ignorant of the temporary
situation he is in. In whatever species of life he is in, by the influence of Maya he finds some
happiness. Mäyä has two phases of activities called ävaraëätmikä which means “covering,”
and prakñepätmikä “pulling down.”
Verses 7-17
A materialistic man gives heart and senses to a woman, who falsely charms him with mäyä
and he forgets his real duty. The love of the woman at home and the talk of the children make
him a secure prisoner. With sinful acts he secures money by committing violence and he goes
to hell for those for whom he earned the money. The family members are never satisfied with
his service and when he is unable to support them he is treated like an old useless ox. Thus he
remains at home just like a pet dog and eats whatever is so negligently given to him. Even
though his life becomes less than a dog's he still does not become averse to family
attachment.
Verses 18-34
At death he remains absorbed in anxiety over family concerns. He sees the Yamadutas come
before him and in great fear he passes stool and urine. Just like a criminal is arrested, the
Yamadütas bind him by the neck with strong rope and cover his subtle body so that he may
undergo severe punishment. Having gone through all the miserable, hellish conditions and
having passed in a regular order through the lowest forms of animal life prior to human birth,
and having thus been purged of his sins, he is reborn again as a human being.

Discussion Topics
(PrA) Relationship between material advancement, time & Kåñëa consciousness (1-3)
Prakñepätmikä & ävaraëätmikä potencies (4-5, 29)
The spell of mäyä… Indra forgets heaven and is satisfied with hog's life… (5)
(PeA) Means of livelihood of those trying to advance in Kåñëa consciousness (31-33)
(SC) Lord Kapiladeva’s description of materialistic family life. (8-18)
Suffering after death for a materialist. (19-34)
(M+M) there is no institution to train them to control the senses (21)
Kåñëa consciousness..protects all human beings from gliding down to hell (34)

The Powerful Strength of the Time Factor (Text 1-3)

Text 1: Lord Said: As a mass of clouds does not know the powerful influence of the wind, a
person engaged in material consciousness does not know the powerful strength of the time
factor, by which he is being carried.
 Canakya: Even one moment of time can’t be returned even if one is prepared to pay
millions of dollars.
 Either materially or spiritually, one should be very alert in utilizing the time which he
has at his disposal.
 Life is short and one has to finish KC and get released from time factor in that small
duration only.

Text 2: Whatever is produced by the materialist with great pain and labor for so-called
happiness, the Supreme Personality, as time factor, destroys, and for this reason the
conditioned soul laments.
 Main function of time is to destroy everything.
 Many powerful empires were destroyed.
 Still foolish materialist don’t understand that and try to improve material conditions.
This is due to ignorance of one’s eternity.

Srila Bhaktivinoda Thakura mentions that verse 3 mentions Characteristics of the

Conditioned Soul (baddha-jiva lakshanam)
Text 3: He doesn’t know that his very body is impermanent and that the attraction of home,
land and wealth are also temporary. Out of ignorance only, he thinks that everything is
permanent.
 Materialist think that persons engaged in KC are crazy and wasting time, but he
himself is in darkest region of craziness.
 Out of this illusion, the family life, national life and economic development have
grown.
 When all economic development and material advancement are utilized to advance
the cause of KC, a new phase of progressive life arises.

Since Devahuti asked Lord to describe continuous process of birth and death, Lord is
describing now.

Conditioned Souls Delight in Hellish Enjoyment (Text 4-7)

Srila Bhaktivinoda Thakura mentions that verse 4-7 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)
Text 4: The living entity, in whatever species of life he appears, finds a particular type of
satisfaction in that species, and he is never averse to being situated in such a condition.
 The satisfaction of the living entity in a particular type of body, even though most
abominable, is called illusion.
 A man with higher post may feel dissatisfaction with life of lower post person, but
lower grade person is satisfied due to illusion.
 2 phases of maya - Avaranatmika (covering) and praksepatmika (pulling down)

Text 5: The conditioned living entity is satisfied in his own particular species of life; while
deluded by the covering of maya, he feels little inclined to cast off his body, even when in
hell, for he takes delight in hellish enjoyment.
 Indra loved his hog life due to maya.
 This attachment strongly affects all conditioned living entities.
 Krsna says “give up everything and surrender unto Me, I’ll give all protection,” but
we are not agreeable.
Text 6: Such satisfaction with one’s standard of living is due to deep-rooted attraction for
body, wife, home, children, animals, wealth and friends. In such association, the conditioned
soul thinks himself quite perfect.
 So-called perfection of human life is a concoction.
 However advanced a materialist may be, he hovers over mental platform, which will
drag him again to material existence.

Text 7: Although he is always burning with anxiety, such a fool always performs all kinds of
mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-
called family and society.
 It is easier to maintain a great empire than to maintain a small family, especially in
kali-yuga.
 This family is perverted reflection of family in Krsnaloka. Mother, father, etc there
are eternal. But they have no information about it.
 As soon as we’re attached to this asat we are always full of anxieties.

The Attached Householder Remains in family life (Text 8-13)

Text 8: He gives heart and senses to a woman, who falsely charms him with maya. He enjoys
solitary embraces and talking with her, and he is enchanted by the sweet words of the small
children.
 Family life is just like a prison for the eternal living entity. Shackled by false love of
wife and sweet words of children. The person becomes a secured prisoner. Such a
person is grhamedhi.
 Actually there is no love in material world. Womanly love is just to agitate the mind
of man.
 Grhastha is one who lives with family but whose real purpose is to develop KC. His
aim is to get out of family life created by illusion and enter real family of Krsna.

Srila Bhaktivinoda Thakura mentions that verse 9 mentions Characteristics of the

Conditioned Soul (baddha-jiva lakshanam)
Text 9: He remains in family life which is full of diplomacy and politics. Always spreading
miseries and controlled by acts of sense gratification, he acts just to counteract the reactions
of all his miseries, and if he can successfully counteract such miseries, he thinks he is happy.
 BG-dukhalayamasasvatam
 Here happiness means successful counteraction to the effects of distress.
 Unless one is a clever diplomat, his life would be a failure.
 In spite of all diplomacy and intelligence, everything will end in a second by the
supreme will.

Text 10: He secures money by committing violence here and there, and although he employs
it in the service of the family, he himself eats only a little portion of the food thus purchased,
and he goes to hell for those for whom he earned the money in such an irregular way.
 Family members are never satisfied and the person goes to hell.
 E.g. thief steals and when caught is put into jail. This is the sum and substance of
material existence and attachment to family, friends, etc.
 The person himself doesn’t eat more than his capacity. He can’t enjoy himself.
 Same principle is applied for national leaders. Sometimes they are killed for their
irregular service.
  Jiva is meant to serve the Lord, but he diverts his serving propensity to so called
family, etc. This is maya. So a sane man should utilize his energy in developing KC.

Srila Bhaktivinoda Thakura mentions that verse 11 mentions Characteristics of the

Conditioned Soul (baddha-jiva lakshanam)
Text 11-13: When he suffers reverses in his occupation, he tries again and again to improve
himself, but when he is baffled in all attempts and is ruined, he accepts money from others
because of excessive greed. Thus the unfortunate man, unsuccessful in maintaining his family
members, is bereft of all beauty. He always thinks of his failure, grieving very deeply. Seeing
him unable to support them, his wife and others do not treat him with the same respect as
before, even as miserly farmers do not accord the same treatment to their old and worn-out
oxen.
 In some communities old man is deliberately poisoned. In some cannibalistic
communities, the old grandfather is sportingly killed, and a feast is held in which his
body is eaten.
 It is judicious therefore to give up family attachment before one attains old age and
take shelter of the SPG.

The Foolish Family Man Prepares for death (Text 14-16)

Srila Bhaktivinoda Thakura mentions that verse 14-16 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)
The foolish family man does not become averse to family life. Deformed, he prepares himself
to meet ultimate death. He remains at home just like a pet dog and eats whatever is no
negligently given to him. Afflicted with many diseases, he eats very less and can’t work any
more. One’s eyes bulge, glands become congested, has difficulty in breathing and produces
rattling sound.

 Family attraction is so strong that even if one is neglected, he can’t give up family
affection and lives like dog.
 Before becoming too weak or baffled in material activities or diseased one should
give up family life and engage completely in service of the Lord.
 If a man leaves home and die without his family’s knowledge, that is considered to be
a glorious death. But an attached householder wants a glorious procession after his
death.

The Materialist dies most pathetically (Text 17-19)

Text 17: In this way he comes under the clutches of death and lies down, surrounded by
lamenting friends and relatives, and although he wants to speak with them, he no longer can
because he is under the control of time. Thus the man dies in great grief. He dies most
pathetically, in great pain and without consciousness. At death, he sees the messengers of
Yamaraja and in great fear he passes stool and urine.
 Relatives cry for formality.
 Because he can’t speak his desires, he feels inconceivable pain.
 BG-at death one will be absorbed in the thoughts which he cultivated during his
lifetime. A family man will have same thoughts of family affairs. During his life and
death he forgets the main duty to control senses and improve spiritual consciousness.
 2 kinds of transmigration – to Yamaraja and to Vaikuntha.
Srila Bhaktivinoda Thakura mentions that verse 18 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)

The criminal is brought before Yamaraja (Text 20-28)

Text 20-24: A person engaged in criminal sense gratification is similarly arrested by the
Yamadutas, who bind him by neck with strong rope and cover subtle body so that he may
undergo severe punishment. He is bitten by dogs just to remind him of his sinful activities.
Under scorching sun, he passes through roads of hot sands with forest fires on both sides. He
is whipped on the back, there is no water, shelter or place to rest. He fatigues and falls down
but forced to rise again and brought before Yamaraja. Thus he has to pass ninety-nine
thousand yojanas within 2-3 moments and at once engaged in punishment.
 Subtle body covered so that he doesn’t die, because if he dies who will suffer the
punishment.
 BG: “One becomes blind due to desire for sense gratification and forgets the
consequences.” He is reminded by the dogs.
 Governments encourage such sense gratification in form of birth control and poor
ignorant man has to suffer such hellish consequences.
 One yojana=8miles. So person travels 792,000 miles in few seconds through a
material process. This might be wonderful for space travelers.

Text 25-28: He is placed in the midst of burning pieces of wood, and his limbs are set on fire.
In some cases he is made to eat his own flesh or have it eaten by others. His entrails are
pulled out by hounds and vultures and is subjected to torment by serpents, scorpions, etc. His
limbs are lopped off, he is hurled down from hilltops, and he is also held captive either in
water or I a cave. People indulged in illicit sex are put into different hells like Tamisra,
Andha-Tamisra and Raurava.
 Not only in hell, even in this world there are punishments for illicit sex – e.g. AIDS,
gonorrhea.
 BG 1st chapter fact confirmed here – illicit sex leads to hell.

Hellish Punishments on This Planet (Text 29-34)

Text 29: Sometimes hellish punishments are visible on this planets also.
 For non-believers Lord Kapila confirms them by saying that these hellish conditions
are also visible on this planet.
 In Yamaloka, the sinful man practices and then he is given a body on this planet to
continue his hellish life. E.g. there the man practices eating stool and then he is given
a hog’s body.
 In any hellish condition, the conditioned soul thinks he is happy. Otherwise, it
would not be possible for him to suffer hellish life.

Text 30: After leaving this body, the man who maintained himself and his family members
suffer hellish life and his relatives suffer also. He goes alone to the darkest regions of hell and
the money he acquired by envying other living entities is the passa money with which he
leaves this world.
 Mistake of modern civilization-disbelief in next life. Whether one believes or not,
next life is a fact.
 Species lower than human beings are not responsible for their actions, but in
developed human consciousness, an irresponsible person is sure to go to hellish life.
 Those who use illegal money are also punished but the leader who earned it is
specially punished.
  Result of material enjoyment: one takes with him the sinful reaction only, and not
money.
 Canakya: whatever possession one has must be used for service of sat or SPG. Either
we leave money or money leaves us, so better use in KC.

Pürva-svädhyäya
1. Explain the terms prakñepätmikä & ävaraëätmikä. (4-5)
2. Describe family relationships in the material world & in Kåñëaloka (7)
3. List points you find interesting from Lord Kapiladeva’s description of:
a. family life (8-18)
b. miseries afflicted to the sinner on the way to Yamaraja’s planet. (19- 24)
c. hellish punishments for materialist (25 -28)
4. What important function do the dogs engaged by Yamaräja perform? (21)
5. Why are hellish punishments sometimes visible on this planet also? (29)

Chapter 31: Lord Kapila’s Instructions on the Movements of the Living

Entities

Development of the material body (1-5)

Agony of the child in the womb (6-10)

Prayers of the child in the womb (11-15)

One must Surrender to Parmatma (16)

The Human Form of Life is Highest (19)

Better to remain in a miserable condition than to fall victim to maya (20-21)

The Pangs of Birth (22-27)

The Distresses of Boyhood (28-31)

The Conditioned Soul again goes to Hell (32-33)

Dangers of Association with women (34-39)

The Women in representative of maya (40-42)

The Materialist involves himself in fruitive activities (43-44)

One should not view death with horror (45-48)

3.31 ADHYÄYA-KATHÄ-SÄRA
Verses 1-10
Under the supervision of the Lord and according to his karma, the living entity is made to
enter into the womb of a woman through the particle of male semen. Kapiladeva describes
the gradual development of the body in the womb. Encaged in an abominable residence of
stools and urine and a bitten by worms, the child becomes unconscious because of the terrible
condition. If the child is fortunate, he can remember all the troubles of his past one hundred
births and thus pray with folded hands, appealing to the Lord, who has put him in that
condition.
Verses 11-22
Realizing that conditional life is due to his forgetfulness of his relationship with the
Supersoul, the human soul prays to the Lord to be released from his confinement. Even
though he is in a terrible condition in the womb he prays to the Lord not to come out since he
will fall again into the bodily concept of life. The child expresses his determination to remain
Krsna conscious and thus be saved from entering into wombs again.
Verses 22-31
The child takes birth in great agony, loses its superior knowledge. After coming out of the
womb also the child suffers since he is given to the care of persons who are unable to
understand what he wants. During childhood and youth he suffers pain over desires to get
things he cannot achieve. By ignorance the living entity accepts the material body as himself.
Verses 32-48
Due to bad association with people attached to sex and the tongue, he again goes towards
hell. The Lord’s energy Maya in the shape of a woman is very strong and only the sage
Narayana is immune. One who aspires to render service unto the Lord should never associate
with women. Woman is the representation of Maya. For woman, man is Maya and she should
consider her husband, her house and her children to be the arrangement of the external energy
of the Lord for her death, just as the sweet singing of the hunter is death for the deer. As per
his karma the living entity gets his next body. When the reaction of his particular activity
comes to an end, that end is called death, and when a particular type of reaction begins, that
beginning is called birth. Through devotional service one should practice real renunciation.
Discussion Topics
(PeA) Prayers by the soul in the womb. (12-21)
Rädhä-Kåñëa worship (material sex desire is perverted reflection) (38-39)
(PrA) Condition of the child within the womb. (1-10) / Miseries of birth. (22-27)
Man and woman should live together as householders in relationship with Kåñëa (42)
(AMI) Association of women is the gateway to hellish life (38-40)
Body of a man has greater opportunity to get out of the material clutches (41)

(SC) Woman is wonderful creation of mäyä to keep the conditioned soul in shackles. (32-39)

Important Verses
Text 1,31,35,38

Analogies
3.31.19: The evolutionary process of different types of bodies is something like that of a
fructifying flower. Just as there are different stages in the growth of a flower -- the bud stage,
the blooming stage and the full -- fledged, grown-up stage of aroma and beauty -- similarly,
there are 8,400,000 species of bodies in gradual evolution, and there is systematic progress
from the lower species of life to the higher.
3.31.40: .one who associates with such mäyä(form of woman) by accepting services must
certainly know that this is the way of death, just like a blind well covered with grass…
Sometimes it happens that a rejected well is covered by grass, and an unwary traveler who
does not know of the existence of the well falls down, and his death is assured.
3.31.42: A woman, therefore, should consider her husband, her house and her children to be
the arrangement of the external energy of the Lord for her death, just as the sweet singing of
the hunter is death for the deer.
3.31.44: Materialistic life involves a series of actions and reactions. It is a long film spool of
actions and reactions, and one life-span is just a flash in such a reactionary show.

Important Teachings
 One doesn’t need any material arrangement to cultivate KC. One can cultivate it
anywhere and everywhere, provided he always thinks of Krsna. One can chant in
womb, while sleeping, anywhere.
 Even is a person acquires some spiritually uplifting knowledge, circumstantially he
forgets. So not only children, but elderly people also should avoid unfavourable
circumstances so that they not forget their prime duty.
 One should not be miserly. One should not make a show of renunciation. Palace and
forest both are properties of Lord. So, if one goes from one property (palace) to
another (forest) that is no renunciation. Renunciation necessitates one gives up the
false conception that he can Lord it over the material nature.
 RG-if one renounces anything which can be used for the service of the Lord and does
not use it for that purpose, then that is phalgu-vairagya or false renunciation.
Everything belongs to Lord Krsna; therefore anything can be used for His service and
hence nothing should be used for sense gratification.
Development of the material body (1-5)
Text 1: Lord continued: Under the supervision of the Supreme Lord and according to the
result of his work, the living entity is made to enter into the womb of a woman through the
particle of male semen.
 Everything happens under the supervision of Lord. Material nature supplies the body,
but it does so under the direction of the Supersoul.
 Retah-kanasrayah: it is not the semen of the man that creates life within the womb of
a woman; rather, the soul takes shelter in a particle of semen and then pushed into the
womb of a woman.

Text 2-4: first night-the sperm and ovum mix

5th night – the mixture ferments into a bubble
10th night-develops into a form like a plum and then gradually turns into a lump
of flesh or an egg, as the case may be.
End 1 month-head is formed
End 2 months-the hands, feet and other limbs
End of 3 months-nails, fingers, toes, body hair, bones and skin, organ of
generation, eyes, nostrils, ears, mouth and anus
End of 4 months-chyle, blood, flesh, fat, bone, marrow and semen.
End of 5 months-hunger and thirst
End of 6 months-fetus begins to move on the right side of the abdomen
Text 5-Deriving nutrition from mother, the fetus grows and remains in that abominable
residence of stools and urine, which is the breeding place of all kinds of worms.
 Markandeya Purana: intestine of the mother joins the mother to the abdomen of the
child. This is exactly corroborated by modern medical science, and thus the authority
of the Puranas can’t be disproved, as is sometimes attempted by the Mayavadi
philosophers.
 Because of the child, there are restrictions on mother’s diet.
 To take care of the child is the primary duty of the parents because if such care is
taken, society will be filled with good population.

Agony of the child in the womb (6-10)

Text 6: Bitten again and again all over the body by the hungry worms in the abdomen itself,
the child suffers terrible agony because of his tenderness.
 Miserable condition both outside and inside womb. Unfortunately we forget miseries
of birth and afterwards and enamored by so-called happiness.

Text 7: Owing to the mother’s eating bitter, pungent foodstuffs, or food which is too salty or
too sour, the body of the child incessantly suffers pains which are almost intolerable.
 Because his consciousness is not very developed, the child can tolerate such difficult
situation, otherwise he would die. Maya endows the suffering body with the
qualifications for tolerating such terrible tortures.

Text 8: Placed within the annion and covered outside by the intestines, the child remains
lying on one side of the abdomen, his head turned towards his belly and his back and neck
arched like a bow.
 Unfortunately even after so much suffering we try be happy.

Text 9: At that time, if the child is fortunate, he can remember all the troubles of his past 100
births, and he grieves wretchedly.
 Grown up men can forget, but at least by reading SB we can understand.
 One who doesn’t pay heed to this is certainly committing suicide. We’ve a very
efficient boat in form of human life, expert captain-spiritual master and favorable
winds-scriptural injunctions.

Text 10: From the 7th month after conception, the child is tossed downward by the airs that
press the embryo during the weeks preceding the delivery. Like a worm of a filthy place, he
can’t remain at one place.
 Sodara – “born of same mother”. Even the worms in mothers body are our brother. So
we should be concerned about all living entities.

Prayers of the child in the womb (11-15)

Text 11-12: Living entity prays to Lord: I take shelter of the lotus feet of the SPG, who
appears in His various eternal forms and walks on the surface of the world. I take shelter of
Him only, because He can give me relief from all fear and from Him I have received this
condition of life, which is just befitting my impious activities.
 A person in danger prays to Lord and promises that he will never commit that mistake
again but forgets after the danger is over.
 Lord appears to protect the pious and annihilate the impious.
 Icchaya-Lord comes by His own will
 As Lord puts living entity in horrible condition, He can take him out also, so one
should seek shelter of Krsna.

Text 13: I, the pure soul, appearing now bound by my activities, am lying in the womb of my
mother by the arrangement of maya. I offer my respectful obeisances unto Him who is here
with me but who is unaffected and changeless. He is unlimited, but He is perceived in the
repentant heart. To Him I offer my respectful obeisances.
 Soul and Supersoul are in the same body, but soul is suffering while Supersoul is not.
 Supersoul in avikaram-changeless. He is the same Supreme, but mayavadi
philosophers can’t understand that.
 Bahunam janmanamt......su durlabha: So this soul becomes a mahatma at that time.

Text 14: I am separated from the Supreme Lord because of my being in this material body,
and therefore my qualities and senses are being misused, although I’m essentially spiritual.
Lord, being transcendental to material nature, is devoid of such a material body. I offer my
obeisances to Him.
 This is the difference between Lord and jiva,
 Entire spiritual process is to free oneself from contamination and put oneself in
spiritual platform, where is qualitatively one with SPG.
 Liberation is achieved by KC, which begins from the point of surrender. Therefore,
jiva says: I offer my respectful obeisances.

Text 15: Living entity is put under the influence of material nature and continues a hard
struggle for existence on the path of repeated birth and death. The conditional life is due to
forgetfulness of his relationship with the SPG. Therefore, without Lord’s mercy, how can he
again engage in the transcendental loving service of the Lord?
 Mayavadis say liberation can be achieved simply by cultivation of knowledge by
mental speculation. Here it is said one is liberated not by knowledge but by the mercy
of the Supreme Lord. Such knowledge gained is always imperfect.
  Why we’ve been put under the influence of this material energy by Lord? Misuse of
independence by jiva to Lord over material nature is the cause of being
influenced by maya.
 Anyone who surrenders unto Him can overcome the illusory energy.
 Without knowing that we’re eternal servants of the Lord, one engages in material
activities; this is called ignorance.

One must Surrender to Parmatma (16)

Text 16: Paramatma only is directing the animate and inanimate objects. He is present in past,
present and future. Therefore, the conditioned soul is engaged in different activities by His
direction, and in order to get free from the 3-fold miseries of this conditional life, we’ve to
surrender unto Him only.
 When a conditioned soul is seriously anxious to get out of the influence of maya,
Paramatma gives him the knowledge “Surrender unto Me”. He gives both
forgetfulness and remembrance of Him.
 This knowledge can only be imparted by Lord or His representative. When jiva is
anxious, Lord directs him to a bona fide spiritual master. So jiva is guided both
internally and externally.

Text 17: The soul counts his months and prays – “When shall I be released from this
confinement?”
 Krpana-dhih: miserely intelligence. Persons with miserly intelligence are
conditioned. They don’t use the human form of life to get out of clutches of maya.
 Brahmana is magnanimous because he uses his intelligence to preach KC.

Text 18: My dear Lord, by Your causeless mercy I’m awakened to consciousness, although
I’m only 10 months old. For this causeless mercy of SPG, who is a friend of all, there is no
way to express my gratitude but to pray with folded hands.
 Lord is always seeking opportunity to reclaim fallen souls to His abode. We should be
always obliged to Him for this.
 We don’t have sufficient means to repay Him for this mercy, therefore we can simply
feel the gratitude and pray.
 How can a child pray so nicely in womb – everything is possible by the grace of the
Lord.

The Human Form of Life is Highest (19)

Text 19: The living being in another type of body sees only by instinct; he knows only the
agreeable and disagreeable sense perceptions of that particular body. But I have a body which
I can control my senses and can understand my destination; therefore, I offer my respectful
obeisances to the SPG, by whom I have been blessed with this body and by whose grace I can
see Him within and without.
 Human form is highest, for it offers consciousness to get out of clutches of birth and
death. Animals have only eating, sleeping, mating and defending consciousness. Child
in womb realizes this position.
 Complication of life is due to uncontrolled mind and uncontrolled senses. Animals
can’t control, but human beings can. If we don’t control sense we’re not better than
animals.
 Both Lord and jiva are unbord, but Lord is the cause of the jiva.
  Self realization means knowing Krsna is the source of everything, that everything is
under His control and we’re not independant.

Better to remain in a miserable condition than to fall victim to maya (20-

21)

Text 20: Therefore, my Lord, although I’m in a terrible condition, I do not wish to depart
from my mother’s abdomen to fall again into the blind well of materialistic life. Deva-maya
immediately captures the new born child and false identification begins.
 Mother and other relatives are anxiously waiting for the child. As soon as he comes
out they take good care of him. So he forgets his position.
 On this consideration Sukadeva Goswami remained in his mother’s womb for 16
years. When he cultivated proper knowledge he came out and immediately left home
so that he didn’t get entangled.
 Whoever surrenders to Krsna can overcome maya.

Srila Bhaktivinoda Thakura mentions that verse 21 mentions Characteristics of the

Conditioned Soul (baddha-jiva lakshanam)
Text 21: Therefore, without being agitated more, I shall deliver myself from the darkness of
nescience with the help of my friend, clear consciousness. Simply by seeking the lotus feet of
Lord Visnu in my mind, I shall be saved from entering into the wombs of many mothers for
repeated birth and death.
 Suffering doesn’t end by changing the body. The body is changing every moment.
Best thing is to develop KC.
 BG-intelligence can be friend and enemy. Without being agitated, if we take the
process of KC by constantly chanting Hare Krsna Mahamantra, the cycle of birth and
death can be stopped for good.
 How is the child so Krsna conscious in the womb without any paraphernalia for doing
devotional service? One doesn’t need any material arrangement to cultivate KC.
One can cultivate it anywhere and everywhere, provided he always thinks of
Krsna. One can chant in womb, while sleeping, anywhere.

The Pangs of Birth (22-27)

Text 22-27: Child is propelled with face turned downward so that he may be born. He comes
out with great difficulty, breathless and deprived of memory due to severe agony. He comes
out smeared with blood and stool like a stool worm. He loses his superior knowledge and
cries under the spell of maya. Then he is given to persons who are unable to understand what
he wants. Unable to refuse whatever is given to him, he falls into undesirable circumstances.
His bed is infested by germs and sweat. He can’t free himself from the itching sensation
caused by them. These germs, mosquitoes, etc. Bite him and cause him to cry.
 Sometimes the trouble is so much that the child comes out fully or partially dead.
 BG-one who is serious about advancement in spiritual consciousness should always
consider pangs of birth, old age, disease and death.
 In abdomen child was automatically fed by nature’s arrangement. But when he comes
out he is sometimes given something which he doesn’t like. But he still can’t refuse.
E.g. he may cry for mother’s breast, but nurse might think he has stomach pain & he
may be served bitter medicine.
  Even is a person acquires some spiritually uplifting knowledge, circumstantially
he forgets. So not only children, but elderly people also should avoid
unfavourable circumstances so that they not forget their prime duty.

The Distresses of Boyhood (28-31)

Text 28-31: Child becomes boy. Then also he suffers from desires never to be fulfilled. Due
to ignorance he becomes angry and sorry. He increases his false prestige and anger and
thereby creates enmity towards similarly lusty people. By ignorance the living entity accepts
material body as himself. He accepts non permanent things as his own and increases his
ignorance. For this body he does things which cause repeated birth and death.
 Boy wants to play something but is unable, doesn’t want to go to school or give
exams, but is forced to.
 BG-lust is the cause of falldown which leads to anger and ignorance.
 Lust needs to be transformed to love for Krishna.
 Anger should be directed towards an atheist or one envious towards God.
 Rupa Goswami – Everything we’ve should be utilized for satisfaction of Krsna.
 Definition of ignorance: accepting body as own and accepting things in relation to
body as own.
 BG – everything needs to be done to satisfy Visnu. Work not done for his satisfaction
leads to bondage.
 Leaders misguide their followers and both go to hell.
 Yogis who perform bodily feats fall into same category – leading people to hell.

The Conditioned Soul again goes to Hell (32-33)

Srila Bhaktivinoda Thakura mentions that verse 33-34 mentions Analysis of Unfavorable
Conditions for Bhakti (bhakti pratikulya vicarah)
Text 32-33: Because of again going on path of unrighteousness, influenced by people
working to satisfy genitals and stomach, he again goes to hell as before. He loses all good
qualities like truthfulness, cleanliness, mercy, austerity, control over mind, etc.
 To associate with people interested only in satisfying tongue, belly and genitals is like
purposefully committing suicide. One should only mix with saintly persons.
 By saintly association a person’s doubts are cleared and he progresses on spiritual
path.
 One may be officially a very religious person – he may go to church, temple, mosque,
etc. But if he associates with wrong people he is sure to go to hell.
 People who act on level of cats and dogs remain such.

Dangers of Association with women (34-39)

Text 34-37: One should not associate with a fool who is a dancing doll in hands of a woman.
Attraction to women and fellowship with those who are attached to women is the biggest
binding force. Even Brahma became attracted to his daughter in form of a deer and ran after
her. Only Narayana is free from this attraction of maya.
 There are many reasons for bondage, but attachment to women is the biggest.
 Such association very strong in Kali-Yuga – advertisements. Vedic culture allows
women’s association only for grahasthas.
 Even great demigods like Siva and Brahma can become attracted, what to speak of
ordinary beings like us. So one should not freely mix with even with one’s daughter,
mother or sister.
  Best to serve Madan-Mohana – one who captivates cupid.

Text 38: Just understand the power of maya in shape of woman, who by mere movements of
eyebrows can keep even the greatest conquerors of the world under her grip.
 E.g. Cleopatra.
 From where this captivating power of woman and submission of man has originated –
from SPG as His transcendental pastimes. Lord, as the Supreme male, wants to be
attracted by a female – not any ordinary material female. When He wants to be
attracted by a female, He creates that woman from His own energy. That woman is
Radharani.
 Material attraction can’t touch Lord, rather those attracted to Lord loose material
attraction –e.g. Haridas Thakura made prostitute as a devotee.
 Attraction of sexes in material world is perverted reflection of this attraction between
Krsna and Radharani.
 If one becomes attracted to Krsna and Radharani then there is no attraction to material
beauty.

Srila Bhaktivinoda Thakura mentions that verse 39 mentions Analysis of Unfavorable

Conditions for Bhakti (bhakti pratikulya vicarah)
Text 39: Self-realized souls who aspire for topmost yogic position should never associate
with attractive woman, for she is a gateway for hell.
 Modern rascals claim one can enjoy with women and still become yogi.
 One grahasthas can have intimate relationship with women and that too for begetting
nice childred.

The Women is representative of maya (40-42)

Srila Bhaktivinoda Thakura mentions that verse 41 mentions Analysis of Unfavorable
Conditions for Bhakti (bhakti pratikulya vicarah)
Text 40-42: Woman is a representation of maya, and one who associates with such maya by
accepting services must certainly know that this is the way of death, just like a blind well
covered with grass. Living entity becomes woman in next life if in this life he is attached to a
woman. The woman foolishly looks upon maya in the form of husband as bestower of
wealth, progeny, house and other material assets. So woman should consider husband, house
and children to be arrangement of the external energy of the Lord for her death, just as the
sweet singing of the hunter is death for the deer.
 By accepting service for women, a man is entrapped. So such association was
restricted. Till about 100 years ago, a wife could not see husband during daytime.
House had separate quarters – inner for women and external for men.
 Accepting service from woman is gateway to forgetting the self.
 BG: yam yam vapi smaran........sada tad bhava bhavita.
 Therefore, a woman’s chastity is highly glorified, because by being becoming
attached to husband she might be upgraded to body of a man.
 Being energy of Lord, every living entity, by nature is woman, to be enjoyed, but in a
man’s body there is a greater opportunity to get out of material clutches.
 So man’s body should not be misused for being attached to a woman.
 In KC, both man and woman are equally eligible to get rescued.
 It is just a question of attachment – man is attached to woman and vice versa and go
to hell.
 But if the attachment is transferred to Krsna then marriage is very nice.
The Materialist involves himself in fruitive activities (43-44)
Text 43: Due to particular type of body, jiva wanders from one planet to another. In this way,
he involves himself in fruitive activities and enjoys the result incessantly.
 Encaged in material body – jivabhuta, free from materal body – bhahmabhuta.
 During such wandering, if by some chance or by pious activities they get in touch
with a bona fide spiritual master, then they get the seed of devotional service.
 One should sow this seed in heart and pour water in form of hearing and chanting.
Seed grows into a big tree that gives fruits and flowers.
 Unless one gets opportunity to associate with a bona fide spiritual master, there is no
possibility of liberation.

Srila Bhaktivinoda Thakura mentions that verse 44 mentions Characteristics of the

Conditioned Soul (baddha-jiva lakshanam)
Text 44: According to his karma, he gets a particular body. When the reaction of his particular
activity comes to an end, that end is called death, and when a particular type of reaction
begins, that beginning is called death.
 When a child is born, it is the beginning of another set of activities, and when an old
man dies, one set of reactionary activities is finished.
 Pious activities-rich or pious family. Impious activities-lower, poor family.
 This process of birth and death is going on since time which can’t be traced out.

One should not view death with horror (45-48)

Text 45: When a person loses his power of vision he is called blind. Similarly when a body
loses power to perceive, it is called death. When one starts perceiving body as self, it is called
birth. Therefore one should not view death with horror, consider body as self or give way to
exaggeration in enjoying bodily activities. Realizing one’s true nature, one should move
about in the world free from attachment and steadfast in purpose.
 One should not be unnecessarily sad by hearing horrible condition in and out of
womb. He should inquire about the solution.
 Solution can be found in company of liberated persons.
 Who is liberated? Who engages in uninterrupted devotional service to the Lord.
 Why is such a person liberated? Narayan is beyond material creation. So one serving
Him is situated on transcendental platform. Liberation means being situated in one’s
actual position. One’s actual position is the servant of the Lord. So one serving
seriously is liberated.
 One should not be miserly. One should not make a show of renunciation. Palace
and forest both are properties of Lord. So, if one goes from one property (palace)
to another (forest) that is no renunciation. Renunciation necessitates one gives up
the false conception that he can Lord it over the material nature.
 RG-if one renounces anything which can be used for the service of the Lord and
does not use it for that purpose, then that is phalgu-vairagya or false
renunciation. Everything belongs to Lord Krsna; therefore anything can be used
for His service and hence nothing should be used for sense gratification.
 We should be happy with whatever is supplied by Krsna without much personal
endeavor. We should use time to execute devotional service.

Srila Bhaktivinoda Thakura mentions that verse 47 mentions Characteristics of the Fortunate
Soul (bhagyavaj-jiva lakshanam)

Text 48: Endowed with right vision and strengthened by devotional service and a pessimistic
attitude towards material identity, one should relegate his body to this illusory world though
his reason. Thus one can be unconcerned with this material world.
 If one associates with devotee he will not be able to solve economic problem? One
should not associate directly but by understanding, through philosophy and logic, the
problems of life.
 Devotee’s intelligence always in touch with Lord and detached to material world. So
at the end of his life, he attains Lord’s kingdom.

Pürva-svädhyäya
1. By what two factors is a living entity made to enter into the womb of a woman? (1)
2. Describe the condition of the child in the womb. (5 -9)
3. Why does the human soul in the womb pray to the Lord? (11-13)
4. Why does the living entity not wish to depart from the mother's abdomen? (20)
5. What general principle does Prabhupäda draw from the fact that the child can be fully
Kåñëa conscious within the womb of the mother? (21)
6. Why is the tendency to be attracted by beauty natural? (39)
7. What is the special significance of Rädhä-Kåñëa worship? (38)
8. Explain the meaning of anädi karama-phale. (44)

Chapter 32: Entanglement in fruitive activities

Materialists can be elevated to the moon (1-4)

The Path of Illumination (5-7)

Lord Brahma Closes the Material Universe (8-15)

Materialists work with attachment to result (16-17)

Materialists are compared to hogs (18-21)

The Devotee’s Mind becomes equipoised (22-25)

The greatest common understanding for all yogis (26-28)

The Entier Universe has come from the Lord (29-30)

The Supreme Personality of Godhead in One (31-36)

Kapila’s Instruction is not meant for the envious (37-43)

3.32 ADHYÄYA-KATHÄ-SÄRA
Verses 1- 4
The Lord describes the gåhamedhé, the person who enjoys material benefits by performing
religious rituals. Such persons are bereft of Kåñëa consciousness and are not interested in
devotional service to the Lord. They are elevated to the heavenly planets, but they have to
come back to earth. At the time of dissolution, the heavenly planets are destroyed.
Verses 5- 22
There are persons who perform prescribed duties for gratification of the Supreme Lord. Such
persons attain the kingdom of God. Worshippers of Hiranyagarbha, and yogis go to
Brahmaloka until the time of dissolution after which they enter the kingdom of God along
with Brahma. Brahma and other great sages attain the first purusa, Maha Visnu but have to
take birth again in the next creation because of their independent nature. Persons who are
interested only in Dharma, Artha and Kama, are compared to stool-eating hogs. Such people
go to Pitrloka but they come down to earth again and take birth in their own families.
Therefore Lord Kapila advises Mother Devahuti to take shelter of the Lord with devotion.
Verses 23- 38
By devotional service transcendental knowledge and detachment develop. A devotee is
equipoised in his vision and does not see anything as superior or inferior. Those who are
averse to the Lord speculate with their imperfect senses about the nature of the Absolute
Truth. Only persons who engage in devotional service in full Kåñëa consciousness can
become absorbed in full samädhi. There are different activities are prescribed for different
persons so that they may be elevated to the platform of self-realization and from there to
Kåñëa consciousness.
Verses 39- 42
The instructions given by Lord Kapila are not to be given to persons who are too greedy, too
attached to family life, nondevotees and those who are envious of the Lord. Rather they
should be given to the faithful devotee who is respectful to the spiritual master, nonenvious,
friendly to all kinds of living entities, eager to render service with faith and sincerity and who
have taken the Supreme Personality of Godhead to be more dear than anything else. Anyone
who once meditates upon Lord Kapila with faith and affection, who hears and chants about
Him, surely goes back home, back to Godhead.

Discussion Topics
(PrA) Result of pious activities are temporary. (3-4, 20-21)
(PeA) Qualifications for hearing Kapiladeva’s instructions. (40-42)
If a Godbrother is more enlightened and advanced in Kåñëa consciousness, one should accept
him as almost equal to the spiritual master (42)

Analogies
3.32.33: As the same object appears to be different when perceived by different senses, the
same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy
from a distance, and one who does not know may speculate that the hill is a cloud. Actually,
it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not
actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees
the hill and something green. When one actually approaches the hill, he will see many
varieties. Another example is in perceiving milk. When we see milk, we see that it is white;
when we taste it, it appears that milk is very palatable. When we touch milk, it appears very
cold; when we smell milk, it appears to have a very good flavor; and when we hear, we
understand that it is called milk. Perceiving milk with different senses, we say that it is
something white, something very delicious, something very aromatic, and so on. Actually, it
is milk.
3.32.34-36: A hungry man feels strength and satisfaction from eating, and at the same time he
gradually becomes detached from eating any more. Similarly, with the execution of
devotional service, real knowledge develops, and one becomes detached from all material
Materialists can be elevated to the moon (1-4)

Lord is continuing reply to Devahuti’s request to describe continuous process of birth

and death.

Text 1: Lord said: The person who lives in the center of household life derives material
benefits by performing religious rituals, and thereby he fulfils his desire for economic
development and sense gratification. Again and again he acts in the same way. They do
sacrifice to satisfy demigods and forefathers, but no interest in bhakti. They may be elevated
to moon but they come back. All planets are destroyed when Lord goes to the bed of Ananta.
 Grahmedhi’s purpose – sense enjoyment, grahastha’s purpose – self realization. Here
Lord is talking about Grahmedhis.
 He might give some charity and go to higher planets, but birth & death is not stopped.
 Punas carvitam carvitanam
 BG worshippers of demigods lost their intelligence.
 So-called pious and religious men are product of impersonalism. Believe one can
worship any form of demigod. First-class rascaldom.
 So demigod worshippers condemned both in BG and SB.
 Not possible to reach moon by material vehicle.
 Birth, death, disease, old age even in brahmaloka.
 2 types of dissolution – one at the end of Brahma’s day when lower planets are
destroyed and one at the end of Brahma’s life when all the planets are destroyed.

The Path of Illumination (5-7)

Text 5: Intelligent and pure are completely satisfied with KC. They do not induldge in sense
gratification, but situated with their occupational duties.
 First class example – Arjuna. Generally kings fight to extend their kingdom. But he
fought for satisfaction of Lord Krsna.
 Nihsanga: freed from material modes, working only to satisfy the Lord. They are
prasanta, completely satisfied.
 As soon as one works for personal sense gratification there would be anxiety, but
when works for Lord’s satisfaction there is no anxiety.

Text 6: By executing one's occupational duties, acting with detachment and without a sense
of proprietorship or false egoism, one is posted in one's constitutional position by dint of
complete purification of consciousness, and by thus executing so-called material duties he
can easily enter into the kingdom of God.

 Nivrtti dharma-religious activities for detachment, pravrtti dharma-religious acts for

elevation to higher planets or economic prosperity.

 In KC, one has no proprietorship claim, nor is one situated in the false egoism of
thinking that he is God or master. He always thinks he is servant. This is the process
of purifying consciousness.

 Only with purified consciousness can one enter spiritual world.

Text 7: Through the path of illumination, such liberated persons approach the complete
Personality of Godhead, who is the proprietor of the material and spiritual worlds and is the
supreme cause of their manifestation and dissolution.

 “illuminated path” – path through sun planet.

 Everyone else is infinitesimal and hence in Vedas Lord is called the supreme eternal
of all eternals.

 He is the supreme cause of manifestation, not material energy.

Lord Brahma Closes the Material Universe (8-15)

Srila Bhaktivinoda Thakura mentions that verse 8 mentions Characteristics of the
Conditioned Soul (baddha-jiva lakshanam)

Text 8: Worshipers of the Hiraṇyagarbha expansion of the Personality of Godhead remain

within this material world until the end of two parā rdhas, when Lord Brahmā also dies.

 Para-cintakah: always thinking of Krsna.

 Krsna includes all the Visnu Tattvas.

 Worshippers of Garbhodaksayi Visnu remain in this material world till the dissolution
of this universe.

Text 9: After experiencing the inhabitable time of the three modes of material nature, known
as two parā rdhas, Lord Brahmā closes the material universe, which is covered by layers of
earth, water, air, fire, ether, mind, ego, etc., and goes back to Godhead.

Text 10: Astanga Yogis reach Brahmaloka and after leaving their bodies merge into Lord
Brahma. When Lord Brahma enters in spiritual world, they also enter spiritual world.
 Persons who are absorbed in thought of a demigod he cannot get direct liberation and
there is a chance of falling into material world.

Text 11: Therefore Lord advices His mother to take to devotional service.
 One can make contact with Lord in 5 rasas.
 In transcendental world, the servant and master are one. Although the relationship of
servant and master remains. That is absolute platform.
 So Lord advises her to take to direct process of devotional service

Text 12-15: Someone may worship the SPG with a special self-interest, but even demigods
such as Lord Brahmā , great sages such as Sanat-kumā ra and great munis such as Marīci have
to come back to the material world again at the time of creation. When the interaction of the
three modes of material nature begins, Brahmā , who is the creator of this cosmic
manifestation and who is full of Vedic knowledge, and the great sages, who are the authors of
the spiritual path and the yoga system, come back under the influence of the time factor. They
are liberated by their nonfruitive activities and they attain the first incarnation of the puruṣa,
but at the time of creation they come back in exactly the same forms and positions as they
had previously.
  Brahma and Siva are liberated but they can’t liberate their devotees.

 BG-Only one who surrenders to Krsna can come out of clutches of maya.

 Why Brahma comes back from Maha Visnu’s body? Because he sometimes thinks he
is independent of Lord. That means he thinks he is equal to Lord.

 Although Brahmā reaches the SPG as the first puruṣa incarnation, Mahā -Viṣṇu, who
is full with transcendental qualities, he cannot stay in the spiritual world. So persons
who think they are equal to Lord even though entering transcendental body of Maha-
Visnu again fall down.

Materialists work with attachment to result (16-17)

Text 16: Persons who are too addicted to this material world execute their prescribed duties
very nicely and with great faith. They daily perform all such prescribed duties with
attachment to the fruitive result. They worship forefathers, are in anxiety day and night and
always busy in improving the economic condition.

 Those who worship demigods with the consciousness that each and every demigod is
a separate God cannot be elevated to the spiritual world, what to speak of persons
who are simply attached to duties for the upliftment of their material condition.

Materialists are compared to hogs (18-21)

Text 18-21: Such persons are interested in dharma, artha and kama, but not in SPG and His
pastimes. They are like stool eating hogs. They go to pitrloka but come back in same families.
When results of their pious activities are exhausted they fall down to this planet again.

 Such persons may nicely read some novel, newspaper, story of politician, etc. but not
the pastimes of Lord. So they are like hogs interested in stool not nice preparations.

 A person elevated to spiritual world never falls down while a person elevated to
higher material planet always fall down.

After explaining the process of continuous birth and death, now Lord again starts explaining
supremacy devotional service.

The Devotee’s Mind becomes equipoised (22-25)

Text 22: Lord advices His mother to take shelter of SPG, for His feet are worth worshipping.
Accept this with all devotion and love, for thus you can be situated in transcendental
devotional service.
 Paramesthi-supreme person – Brahma (material world), Krsna (spiritual world).
 Verse recommends worshipping Krsna only not demigods like Brahma or Siva.
 Sarva-bhavena: bhava is preliminary stage before prema. One who attains bhava stage
accepts Krsna’s feet as worshippable.
 Tad-gunasraya bhaktya: devotional service is transcendental.
 Devotional service in full KC is the only means for attaining the highest perfection of
human life.
  Tad-gunsraya: Krsna’s transcendental qualities and behaviour with devotees are so
sublime and exalted that there is no need to give attention to anyone else. E.g. putana
given status of mother. What is need to go to anyone else?

Text 23: Engagement in KC and application of devotional service unto Krsna make it
possible to advance in knowledge and detachment, as well as in self realization.
 Less intelligent people: bhakti is not made for those advanced in knowledge and
renunciation.
 Bhakta doesn’t have to separately endeavour for detachment and knowledge.
 Unflinching devotees have all good qualities of demigods. How they develop can’t be
discovered. E.g . hunter became devotee
 Brahma-darsanam: realize the Transcendence. If Brahman is impersonal, what is the
question of darsanam: face to face.
 A person seeing the personal form know the impersonal feature as well. He doesn’t
need to separately endeavor for knowing the impersonal feature.

Text 24-25: Devotee’s mind becomes equipoised and he become transcendental to agreeable
and non-agreeable. He sees himself to be uncontaminated by matter. He does not sees
anything as superior or inferior, and he feels himself elevated to the transcendental platform
of being equal in qualities with the Supreme Person.
 Whatever an advanced devotee does, he does for Krsna’s satisfaction.
 Devotee with spiritual vision automatically attains detachament, knowledge and then
transcendental knowledge.
 Perception of disagreement arises from attachment. Devotee has no personal
attachment to anything so there is no question of agreeable or disagreeable.
 Devotee enjoys life in pleasure of the Lord.

The greatest common understanding for all yogis (26-28)

Srila Bhaktivinoda Thakura mentions that verse 26 mentions The Factual Truth of Krishna
(bhagavat-svarupa tattvam)
Text 26: According to different process of understanding He appears differently either as
Brahman, parmatma or Bhagavan.
 Drsy-adibhih: drsy means philosophical research. By different processes of
philosophical research Lord appears as brahmna or parmatma or in pure KC as
bhagavan.
 Even after practicing jnana yoga or dhyana yoga one has to come to bhakti yoga.
 Whatever is one’s desire one should practice bhakti – Lord is master of all opulences.
If He desires He can give any of them to His devotee.
 Even for merging into Brahman one has to execute devotional service.
 Jnani or yogi can’t see Lord face to face, only devotees can do that and return to His
abode from where nobody comes back.

Text 27: The greatest common understanding for all yogis is complete detachment from
matter, which can be achieved by different kinds of yoga.
 The easiest and most direct process of controlling senses is engaging them in service
of the Lord.
 Senses can only be checked if they are given some higher engagement.

Text 28: Those who are averse to the Transcendence realize the Supreme Absolute Truth
differently through speculative sense perception, and therefore, because of mistaken
speculation, everything appears to them to be relative.
 Everything is sustained by Lord, but that doesn’t mean everything is Lord.
 Mayavadi philosophers declare diversity of sense perception to be false, but Vaisnavas
accept them as a display of His diverse energies.
 Brahma satya jagat mithya is not acceptable – all that glitters is not gold doesn’t
mean that the glittering object doesn’t exist. E.g. oyster shell appears golden due
to sense perception of eyes, but that doesn’t mean oyster has not existence.
Similarly, Lord Krsna’s form can’t be understood as He is, but that doesn’t
mean that He is false.
 To know about Lord’s form one has to understand from authorised scriptures like
Brahma Samhita and BG. Mental speculation leads to illusion that Lord is formless.
 BG is pure ganges, if one wants to be instead purified by filthy water what can be
done?
 One’s identity is his consciousness. If it is purified one is liberated. He discovers his
actual identity – eternal servant of the Lord.

The Entire Universe has come from the Lord (29-30)

Text 29-30: From the mahat-tattva I have manifested the false ego, the three modes of
material nature, the five material elements, the individual consciousness, the eleven senses
and the material body. Similarly, the entire universe has come from the SPG . This perfect
knowledge can be achieved by a person who is already engaged in devotional service with
faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme.
He is aloof from material association.
 Lord is mahat-pada: at whose lotus feet mahat-tattva resides.
 Svarat: independent, Lord is completely independent, while jiva is minutely
independent.
 Individual problem has come from spiritual spark, while material universe has come
from Supersoul.

The Supreme Personality of Godhead in One (31-36)

Text 32: End of philosophical research is SPG. Either by devotional service directly or by
philosophical research, one has to find the same destination, SPG.
 Bahunam janmanamante.........sudurlabha.
 Philosophical research in incomplete without knowing SPG in devotional service.
 Jnana Yoga and astanga yoga are indirect and troublesome, while bhakti yoga is a
direct and sublime process.
 One who has unflinching faith in SPG is realized in impersonal and paramatma.

Text 33: A single object is appreciated differently by different senses due to its having
different qualities. Similarly, the SPG is one, but according to different scriptural injunctions
He appears to be different.
 As the same object appears to be different when perceived by different senses, the
same Supreme Lord appears to be impersonal by mental speculation. A hill appears
cloudy from a distance, one may speculate that the hill is a cloud. One has to learn
from authority that the sight of a cloud is not actually a cloud but a hill. If one makes
a little more progress, then instead of a cloud he sees the hill and something green.
When one actually approaches the hill, he will see many varieties.
 Perceiving milk with different senses, we say that it is something white, something
very delicious, something very aromatic, and so on. Actually, it is milk.
  Bhaktya mam abhijanati: No one can understand the Absolute Truth in all perfection.
But the highest point of understanding by the living entity is reached by discharge of
devotional service, not otherwise.
 brahmananda is unlimited. But that unlimited pleasure can also be surpassed. That is
the nature of the Transcendence. The unlimited can be surpassed also, and that higher
platform is Krsna.
 Prabodhananda Sarasvati: Brahman pleasure is very great. But to a devotee, who
understands how to derive pleasure from exchanging devotional service with the
Lord, this unlimited Brahman appears to be hellish.
 Without bhakti, neither jnana-yoga nor astanga-yoga can be successful.

Text 34-36: By performing fruitive activities and sacrifices, by distributing charity, by

performing austerities, by studying various literatures, by conducting philosophical research,
by controlling the mind, by subduing the senses, by accepting the renounced order of life and
by performing the prescribed duties of one's social order; by performing the different
divisions of yoga practice, by performing devotional service and by exhibiting the process of
devotional service containing the symptoms of both attachment and detachment; by
understanding the science of self-realization and by developing a strong sense of detachment,
one who is expert in understanding the different processes of self-realization realizes the SPG
as He is represented in the material world as well as in transcendence.
 There are different duties for different social and spiritual orders.
 Whatever duty is performed should be performed in devotional service.
 One should surrender to Krsna knowing that He is everything. He is the proprietor of
everything and friend of everyone.
 A hungry man feels strength and satisfaction from eating, and at the same time he
gradually becomes detached from eating any more. Similarly, with the execution of
devotional service, real knowledge develops, and one becomes detached from all
material activities.
 Understanding of the Supreme person is called atma-tattva-avabodhena
 Everyone has to engage in some service – body, society, nation, etc. or Supreme Lord.
 All the different demigods are material representations of the Supreme Lord. By
material activities one can approach only such demigods. Similarly those who fully
understand purpose of life adopt devotional service and realize SPG.

Kapila’s Instruction is not meant for the envious (37-43)

Text 37-38: Lord concludes that He has answered His mother’s questions. He is
summarizing the importance of devotional service. If anybody enters into forgetfulness of
his real identity he is unable to understand where his movement will end.
 For benefit of such forgetful people Lord comes or sends His representative to leave
behind scriptures like BG and SB for them to take advantage and get free.
 Unless the living entity receives the mercy of the saintly persons, the spiritual
master or Krsna, it is not possible for him to get out of the darkness of material
existence; by his own endeavor it is not possible.

Text 39-40: This instruction is not meant for the envious, for the agnostics or for persons who
are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material
possessions. Nor for too greedy and too attached to family life, nor for persons who are non-
devotees and who are envious of the devotees and of the Personality of Godhead.
 Who can’t understand KC: Persons who are always planning to do harm to other
living entities. So-called disciples who become submissive to a spiritual master with
 an ulterior motive. Persons who, due to being initiated by another sect of religious
faith, do not find devotional service as the common platform for approaching the
SPG.
 People joining KC for name, fame, etc. can ‘t understand. They join a religious
institution for name sake only.

Text 41-42: Instruction should be given to the faithful devotee who is respectful to the
spiritual master, non-envious, friendly to all kinds of living entities and eager to render
service with faith and sincerity. To who have taken SPG to be most dear than anything else,
who are perfectly cleansed and who have developed detachment for that which is outside the
purview of KC.
 In the beginning, no one can be elevated to the highest stage of devotional service.
Here bhakta means one who does not hesitate to accept the reformatory processes for
becoming a bhakta.
 One who accepts 5 things: To serve a devotee, to chant the holy name according to a
certain counting method, to worship the Deity, to hear Srimad-Bhagavatam or
Bhagavad-gita from a realized person and to live in a sacred place where devotional
service is not disturbed, is called a devotee.
 One should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother
is more enlightened and advanced in Krsna consciousness, one should accept him as
almost equal to the spiritual master, and one should be happy to see such Godbrother
advance in KC.
 To become actually cleansed externally and internally, one should chant the holy
name of the Lord, Hare Krsna, or Visnu, constantly.
 The spiritual master must not accept a disciple who is not qualified. The spiritual
master should train his disciple in such a way so that in the future only the SPG will
be the dearmost goal of his life.
 If one has not developed all these qualities, he still has to fulfill these conditions in
order to become a perfect devotee.

Text 43: Anyone who once meditates upon Me with faith and affection, who ears and chants
about Me, surely goes back home, back to Godhead.

Pürva-svädhyäya
1. Explain the difference between pravåtti & nivåtti dharma. (6)
2. Describe the destination of persons who are worshipers of Hiraëyagarbha. (8)
3. Why are the materialists compared to stool-eating hogs? (19)
4. Explain how for a devotee there is no question of agreeable or disagreeable.(25)
5. List briefly the different activities prescribed for the four orders of the social system to
elevate one to the platform of self-realization. (34-36)
6. List the two symptoms of advancement in the process of devotional service (34-36)
7. Summarize the main points of Prabhupäda’s purport to verse (40)
8. Explain what it means to be a bhakta. (42)

Chapter 33: Activities of Kapila

Lord’s appearance from Devahuti is not astonishing (1-4)

3.33 ADHYÄYA-KATHÄ-SÄRA
Verses 1-12
Devahüti expresses astonishment about the Lord’s taking birth in her womb. Devahüti
glorifies the Holy Name of the Lord. The chanters of the Holy Name have already performed
all kinds of Vedic rituals and sacrifices. Devahüti summarizes that Lord Kapila is Lord Viñëu.
Lord Kapila says that if you traverse this path of self-realization perfectly, surely you shall be
freed from fearful material contamination and shall ultimately reach Me. Lord Kapila leaves
home after instructing His mother.
Verses 13-32
Devahüti begins to practice yoga in Kardama Muni’s ashram. Kardama Muni’s ashram is so
opulent that the denizens of heaven envy it. Devahüti gives up all comforts, however was
aggrieved at the separation from her son because He was the Lord. Engaging seriously in
devotional service and accepting only necessities of the body, she becomes purified. Devahüti
was promoted to Vaikuëöha planet known as Kapila Vaikuëöha, to reside in the company of
her transcendental son. The place where Devahüti achieves perfection is called Siddhapada.
The material elements of her body melted into water and are now a flowing river. Anyone
who bathes in that river also attains perfection.
Verses 33-37
After leaving home, Lord Kapila and headed for north east. Celestial denizens, munis and
apsaras offered Him respects. The ocean offered Him oblations and a place of residence still
known as Gaìgä-sägara. Even now Kapila Muni is staying there in trance for the deliverance
of the conditioned souls in the three worlds, and all the äcäryas, or great teachers, of the
system of Säìkhya philosophy are worshiping Him. The description of the dealings of
Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration
becomes a devotee of the Supreme Personality of Godhead and enters His abode.

Discussion Topics
(Und) Lord licks His toe to taste the nectar for which the devotees always aspire. (4)
(PeA) To be too fat is not very good for spiritually advanced life. (14)
(PrA) Glorious effects of chanting the Holy Name. (6-7)
Kapiladeva’s departure from and Devahüti’s remaining at home (12-13, 20-22, 28)

Important Verses
Text 6,7

Important Teachings
 In spite of His being unlimited, He has subjected Himself to being known from
the authoritative scriptures like the Vedic literatures.

Analogies
3.33.6: Sri Sanatana Gosvami: "As a base metal like bell metal can be changed into gold by a
chemical process, any person can similarly be changed into a brahmana by diksa-vidhana, the
initiation process".
3.33.7: If one is seated on the bench of a high-court and is giving judgment on cases, it means
that he has already passed all legal exams and is better than those who are engaged in the
study of law ... In a similar way, persons who are chanting the holy name are transcendental
to those who are factually performing the Vedic rituals and those who expect to be qualified.
3.33.28: It is customary in the renounced order of life that one should not take any service
from a servant or maid, but Devahuti was being served by the celestial maidservants. This
may appear to be against the spiritual concept of life, but just as fire is still beautiful even
when surrounded by smoke, she looked completely pure although it seemed that she was
living in a luxurious way.

Lord’s appearance from Devahuti is not astonishing (1-4)

Text 1: Devahuti became freed from all ignorance concerning devotional service and
transcendental knowledge. She offered her obeisances unto the Lord and she satisfied Him
with the following verses of prayer.
 Sankhya philosophy is the background for situation on the spiritual platform.
 By sankhya system of philosophy, one can immediately become free, even though one
is situated in this material world.

Text 2: Brahma is unborn because he takes birth from the lotus flower which grows from
Your abdomen. But even Brahma simply meditated upon You, whose body is the source of
unlimited universes.
 Although Brahma was directly born from Lord, he still has to perform many years of
meditation, and even then he cannot see Him directly, face to face.
 Devahuti is astonished that Lord, who is source of everything, has taken birth from
her abdomen.

Text 3: Although personally You have nothing to do, You have distributed Your energies in
the interactions of the material modes of nature, and for that reason the creation, maintenance
and dissolution of the cosmic manifestation take place. You are self-determined and are the
SPG for all living entities. For them You created this material manifestation, and although
You are one, Your diverse energies can act multifariously. This is inconceivable to us.
 Lord is completely aloof from the 3-modes.
 Lord’s will can’t be checked by anyone.
 In spite of His being unlimited, He has subjected Himself to being known from
the authoritative scriptures like the Vedic literatures.
 Why is the creation made? Since the Lord is the SPG for all living entities, He created
this material manifestation for those jivas who want to enjoy or lord it over material
nature.

Text 4: As the SPG, You have taken birth from my abdomen. O my Lord, how is that
possible for the supreme one, who has in His belly all the cosmic manifestation? The answer
is that it is possible, for at the end of the millennium You lie down on a leaf of a banyan tree,
and just like a small baby, You lick the toe of Your lotus foot.
 If Lord can lick His toe as small child during annihilation, His taking birth from
abdomen of a common woman is not at all astonishing.
 Lord teaches us that those who are very fond of children within this material world
and who therefore enter into marriage to enjoy family life with children can also have
the SPG as their child, and the most wonderful thing is that the Lord Himself licks His
toe.
 The Lord licks His toe to taste the nectar for which the devotees always aspire.
  Similarly Krsna appeared as LC to understand the pleasure enjoyed by Radharani.

The Lord Assumes Many Incarnations (5)

You assumed this, boar and other body in order to diminish the sinful activities of the fallen
and to enrich their knowledge in devotion and liberation.
 Yada yada hi dharmasya

Those Who Chant the Holy Names are Glorious (6-9)

Srila Bhaktivinoda Thakura mentions that verse 6-7 mentions Sadhana BhaktiExecuted
Exclusively by Taking Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti)
Text 6: To say nothing of the spiritual advancement of persons who see the Supreme Person
face to face, even a person born in a family of dog-eaters immediately becomes eligible to
perform Vedic sacrifices if he once utters the holy name of the SPG or chants about Him,
hears about His pastimes, offers Him obeisances or even remembers Him.
 The spiritual potency of chanting, hearing or remembering the holy name of the
Supreme Lord is greatly stressed.
 BG-Lord takes charge of one who surrenders unto Him and frees him from sinful
reactions. Same thing is reiterated by RG in BRS.
 If just by chanting this happens, what to speak of seeing Lord face to face.
 Even chanting one offencelessly makes a low-born to perform vedic sacrifices. He
becomes as good as the most learned brahmana.
 Whether one is qualified to be brahmana depends on the judgement of the spiritual
master. If spiritual master sees that disciple is sufficiently purified by chanting he
offers gayatri mantra and sacred thread. He then makes advancement to be a more
qualified Vaisnava.
 Some say-chant in this life and be born as brahmana in next life to get completely
purified. But today even those born in brahmana families are not completely purified.
Plus there is no surety whether they are actually born of brahmana fathers.

Text 7: Oh, how glorious are they whose tongues are chanting Your holy name! Even if born
in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name
of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved
all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they
must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything
required.
 Doubters may say “how is it possible”, SB answers in this verse – one who chants
holy names of the Lord has completed all processes in previous life.
 One need not chant all the names of the Lord, only Krsna or Rama are sufficient.
 Here it clearly says – one should chant the holy names of Lord, not any demigod.
 Holy name has to be chanted to please the Lord, not for sense gratification or
professional purpose.
 A person of such mentality can not only purify himself but others too. E.g. Thakur
Haridas.
 It is not that one has to become a Brahmana and perform vedic rites to get purified,
rather after performing all vedic rites one gets to chant the holy names.
 E.g. a high court judge is already understood to pass the legal exams.

Srila Bhaktivinoda Thakura mentions that verse 8 mentions Analysis of Unfavorable

Conditions for Bhakti (bhakti pratikulya vicarah)
Text 8: You are the SPG, the Supreme Brahman! The saints and sages, being freed from all
the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one
become free from the clutches of the three modes of material nature. At the time of
dissolution, all the Vedas are sustained in You only.
 Not prolonging her prayers, Devahuti summarized that He was Lord Visnu Himself.

Kapila Replies to His Mother (9-11)

Text 9: Kapila replied very affectionately to His mother.
 Since the Lord is all-perfect, His exhibition of affection for His mother was also
complete.

Text 10: The path of self-realization which I have already instructed to you is very easy. You
can execute this system without difficulty, and by following it you shall very soon be
liberated, even within your present body.
 Devotional service is so perfect that simply by following the rules and regulations and
executing them under the direction of the spiritual master, one is liberated.
 In other yogic processes perfection is not guaranteed, but in bhakti if one has
unflinching faith in spiritual master and follows rules & regulations, perfection is
guaranteed.
 Neophytes doubt whether the spiritual master is liberated or not. One shouldn’t see
bodily symptoms of guru, one should see spiritual symptoms. One must understand
whether one is liberated or not through his activities in devotional service.

Text 11: Those who are actually transcendentalists certainly follow My instructions. Be rest
assured that if you traverse this path of self-realization perfectly, surely you shall be freed
from fearful material contamination and shall ultimately reach Me. Mother, persons who are
not conversant with this method of devotional service certainly cannot get out of the cycle of
birth and death.

Devahuti begins to practice Bhakti-Yoga (12-14)

Text 12: Maitreya said: SPG Kapila, after instructing His beloved mother, took permission
from her and left His home, His mission having been fulfilled.
 Lord Kapila’s mission: distributing sankhya philosophy.
 No need for Lord to realize anything, but He sets an example for the common men to
follow.
 It is best to remain alone as a brahmacari, sannyasi or vanaprastha and cultivate
KC throughout one's whole life. Those who are unable to remain alone live in
household life, not for sense gratification but for cultivation of KC.

Text 13: As instructed by her son, Devahuti also began to practice bhakti-yoga in that very
asrama. She practiced samadhi in the house of Kardama Muni, which was beautifully
decorated with flowers.
 Devahuti did not leave her house, because it is never recommended for a woman to
leave her home. She is dependent.

Text 14: She began to bathe three times daily, and thus her curling black hair gradually
became gray. Due to austerity, her body gradually became thin,and she wore old garments.
 To be too fat is not very good for spiritually advanced life. Rather, one should reduce
because if one becomes fat it is an impediment to progress in spiritual understanding.
  Voluntarily accepting some penances and difficulties, one should take less food and
less sleep.

The Opulence fo Kardama Muni’s Household (15-19)

Text 15-18: By Kardama’s mystic power of austerity and yoga, paraphernelia of his house
was envied by denizens of heaven. The furniture, walls, clothes etc were all very opulent.
Compound had many beautiful trees with singing birds.
 The way of Vedic civilization is that whatever was used in household affairs had to be
valuable. In case of need, such items of value could be exchanged immediately. Not
like modern valueless furniture of plastic.

Text 19: When Devahuti would enter that lovely garden to take her bath in the pond filled
with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing
about Kardama's glorious household life. Her great husband, Kardama, gave her all
protection at all times.
 The ideal husband-and-wife relationship is very nicely described. Kardama Muni
gave Devahuti all sorts of comforts in his duty as a husband, but he was not at all
attached to his wife.
 Devahuti demonstrated statements of the Manu-samhita in her life: as a child she was
dependent on her father, later she was dependent on her husband, in spite of her
opulence, and she was later on dependent on her son, Kapiladeva.

Devahuti Aggrieved at the Loss of Her son (20-21)

Text 20-21: Although her position was unique from all points of view, gave up all such
comforts. She was only sorry that her great son was separated from her, just like a cow is
aggrived if her calf dies.
 Devahuti didn’t aggrieved losing her material comforts but she lamented losing her
son, why? Because He was not ordinary, but SPG.
 She always cried and requested her friends and relatives, "Please bring my son home
so that I may live. Otherwise, I shall die." This intense affection for the SPG is
spiritually beneficial. Attachment for a material son obliges one to remain in material
existence, but the same attachment, when transferred to the Supreme Lord, brings one
elevation to the spiritual world in the association of the Lord.

Devahuti Attains Transcendental Bliss (22-27)

Text 22-27: Thus always meditating upon her son, the SPG Kapiladeva, she very soon
became unattached to her nicely decorated home. Devahuti began to meditate constantly
upon the Visnu form of the Supreme Lord and all misgivings due to the modes of material
nature disappeared. She automatically realized the knowledge of the impersonal Brahman. As
a Brahman-realized soul, she was freed from the designations of the materialistic concept of
life. Thus all material pangs disappeared, and she attained transcendental bliss. Situated in
eternal trance and freed from illusion impelled by the modes of material nature, she forgot her
material body, just as one forgets his different bodies in a dream.
 Unless we are able to transfer our attachment to the SPG, there is no possibility of
becoming freed from material attachment.
 Even if the impersonalist reaches the highest platform of spiritual realization, he falls
down again to material attachment because of not being situated in the transcendental
loving service of the Supreme Lord.
  BG and Visnu purana confirms that one who has taken shelter of the all-auspicious
Supreme Lord is already situated in the understanding of Brahman. In other words,
one who is a Vaisnava is already a brahmana.
 One has to observe the prescribed rules and regulations. As confirmed in
BG,yuktahara-viharasya. When one engages in devotional service in KC, he still has
to eat, sleep, defend and mate because these are necessities of the body. But he
performs such activities in a regulated way.
 Sometimes in a dream we get a particular type of body with which to work in the
dream. But as soon as I am awake I forget all these bodies. Similarly, when one is
KC, fully devoted, he forgets all his changes of body.
 Devahuti perfectly contemplated on the form of Visnu as advised by her son.
 The real purpose of all processes of transcendental realization--jnana-yoga, dhyana-
yoga or bhakti-yoga--is to arrive at the point of devotional service. jnana and yoga are
different preliminary stages of devotional service.
 As long as we are conscious of our bodily existence, we are living conditionally,
under the 3 modes. When one forgets his bodily existence, his conditional, material
life is over.
 This forgetfulness is actually possible when we engage our senses in the
transcendental loving service of the Lord and realizes himself to be His eternal
servant.
 According to the opinion of devotees, constant remembrance of the Supreme Lord is
called samadhi, or trance. If one is constantly in trance, there is no possibility of his
being attacked or even touched by the modes of material nature.

Devahuti Appears Like fire Surrounded by smoke (28-32)

Her body was being taken care of by the spiritual damsels created by her husband and since
she had no mental anxiety at that time, her body did not become thin. She appeared just like a
fire surrounded by smoke. Because she was always absorbed in the thought of the SPG, she
was not aware that her hair was sometimes loosened or her garments were disarrayed. By
following the principles instructed by Kapila, Devahuti soon became liberated from material
bondage, and she achieved the SPG, as Supersoul, without difficulty. The palace where
Devahuti achieved her perfection is understood to be a most sacred spot. It is known as
Siddhapada. The material elements of her body have melted into water and are now a flowing
river, which is the most sacred of all rivers. Anyone who bathes in that river also attains
perfection, and therefore all persons who desire perfection go bathe there.
 Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of
the maintenance of the devotee's body, and there is no need of anxiety for its
protection.
 Devahuti entered the planet which is called Kapila Vaikuntha.

The Ocean offers Kapila a place of Residence (33-36)

Text 33-36: the great sage Kapila, the Personality of Godhead, left His father's hermitage
with the permission of His mother and went towards the northeast. While He was passing in
the northern direction, all the celestial denizens known as Caranas and Gandharvas, as well as
the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The
ocean offered Him oblations and a place of residence. Even now Kapila Muni is staying there
in trance for the deliverance of the conditioned souls in the three worlds, and all the acaryas,
or great teachers, of the system of Sankhya philosophy are worshiping Him.
 He traced from Himalayas to Ganga-Sagara where ganga meets Bay of Bengal. He
was offered a place of residence there.
Text 37: The description of the dealings of Kapiladeva and His mother is very confidential,
and anyone who hears or reads this narration becomes a devotee of the SPG, who is carried
by Garuda,and he thereafter enters into the abode of the Supreme Lord to engage in the
transcendental loving service of the Lord.

Pürva-svädhyäya
1. What stage was achieved by Devahüti? (1)
2. Why is Devahüti astonished? (2)
3. What type of utterence of the holy name is required to immediately become eligible to
perform Vedic sacrifices? (6-7)
4. What does the example of Öhäkura Haridäsa show? (7)
5. How can we see if one is a jévan-mukta? (10)
6. Why did Kapiladeva leave home? (12)
7. What was the way of Vedic civilization in regard to household paraphernalia? (17)
8. What general principles can be drawn from Devahüti attachment to her son? (20-22)
9. To where was Devahüti promoted? (30)

UNITS 11-12
CANTO 3 CHAPTER 25 TO CHAPTER 33

OPEN BOOK ASSESSMENT

Keep your responses to the following to within 400 words (2-3 paragraphs)

Understanding
1. Write in your own words a brief summary of the Sankhya philosophy given by Lord
Kapila in Canto 3 Chapters 25-29.

Preaching application
1. Discuss what general principles, relevant for preaching, can be drawn from Kapiladeva’s
departure and Devahüti’s remaining at home (33.12-13, 20-22, 28)

Çästra-cakñusä
2. Discuss the relevance, for society in general, of association with sadhus, with reference to
3.25.20.

Personal Application
3. Select some qualities of a sadhu mentioned in 3.25.21- 24, which you find particularly
inspiring. Discuss your plan to further develop these qualities in yourself.
4. Explain mixed and pure devotional service with reference to 3.29.7-13. Discuss how this is
relevant for your own spiritual life?

UNIT 12 PAÖHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:

Understanding
Present an overview of Kapiladeva’s teachings in this section.

Personal Application
Discuss the relevance in their own lives, and in ISKCON in general, of Prabhupäda’s
statements regarding the means of livelihood of those trying to advance in Kåñëa
consciousness (30.31-33)

Preaching Application
Select points from Lord Kapiladeva’s descriptions of
_ Materialistic family life (30.8-18),
_ Sufferings after death for a materialist (30.19-34)
_ Condition of the child within the womb (31.1-10)
_ Prayers by the soul in the womb (31.12-21)
_ The miseries of birth (31.22-27)
_ Sexual entanglement (31.38-41)
and discuss how to present them to a contemporary audience.
Discuss what general principles, relevant for preaching, can be drawn from Kapiladeva’s
departure from and Devahüti’s remaining at home (33.12-13, 20-22, 28)