Srila Jiva Gosvami’s

Sri Bhagavat-sandarbha
An Essay on Bhagavan
Volume Three

Table of Contents

Volume Five

Srimad Bhagavatam 2.9.30-33, Anucchedas 96-97 Page 2

The Vedas Describe Bhagavan, Anucchedas 98-99 Page 9

Bhagavan Can Be described, The Prayers of the Personified

Vedas, Anucchedas 100-102 Page 14

Bhagavan’s Potencies, Laksmi-devi, Hladini-sakti, Visuddha-

sattva, Bhagavan Reveals Himself by His own wish,
Anuccheda 103 Page 26

Laksmi-devi, Anuccheda 104 Page 37

Bhagavan Cannot be Know by Material means,

Anuccheda 105 Page 39

Bhagavan Can be Known by Devotional Service,

Anuccheda 106 Page 40
Anuccheda 96
1 Srila Sukadeva Gosvami met the Supreme Personality of Godhead in his heart. For this reason
the Supreme Personality of Godhead is described in the four central verses (1.9.30-33) of Srimad
Bhagavatam. Sukadeva Gosvami taught Srimad Bhagavatam based on his own personal knowledge
and realisation. Because the demigod Brahma was a great devotee, the Supreme Lord personally
taught him the four most important verses of His own scripture, which bears the name Srimad
Bhagavatam. The Lord said (Srimad Bhagavatam (2.9.30):
2 “Knowledge about Me as described in the scriptures is very confidential, and it has to be
realised in conjunction with devotional service. The necessary paraphernalia for that process is being
explained by Me. You may take it up very carefully.”*
3 In this verse the Lord says: “Please accept this transcendental Vedic knowledge I, the Supreme
Personality of Godhead, am speaking to you. Others do not know this knowledge.” The word
‘parama-guhyam’ here means “This knowledge is most confidential than the knowledge of impersonal
Brahman.” That this is so is confirmed in these words (Srimad Bhagavatam 6.14.5):
“O great sage, among many millions who are liberated and perfect in knowledge of liberation,
one may be a devotee of Lord Narayana, or Krsna. Such devotees, who are fully peaceful, are
extremely rare.”*
4 The Lord says: ‘Please accept this spiritual knowledge based on direct perception.’ The Lord
then says that this knowledge is very confidential. That means this knowledge will eventually reveal
prema-bhakti (devotional service in pure love of God). The Lord then says: ‘Please also accept the
paraphernalia of this knowledge.’ When the obstacles of offenses are present, this confidential
knowledge will not be manifest immediately. The Lord therefore says: ‘Please accept this
paraphernalia to assist in understanding this knowledge.’ That paraphernalia is the process of
devotional service, which begins with hearing (about Krsna). In this sentence the word ‘tad-angam’
modifies ‘sa-rahasyam’. These words are like two friends that help each other.
5 Next the Lord gives a blessing so this jnana (knowledge) and rahasya (confidential
paraphernalia) may be manifested (Srimad Bhagavatam 1.9.31):
“All of Me, namely My actual eternal form and My transcendental existence, colour, qualities
and activities - let all be awakened within you by factual realisation, out of My causeless mercy,”*
6 In this verse ‘yavan’ means ‘eternal form’ and ‘yatha-bhavah’ means ‘transcendental
existence’. The Lord here says ‘I am like this’. His forms include His dark complexioned form of
Syamasundara and His four-armed Visnu forms. His qualities begin with His love for His devotees.
His activities are His transcendental pastimes. This is the meaning of the words ‘yad-rupa-guna-
karmakah aham’. The Lord here says: ‘Let all these be awakened within you by factual realisation, out
of My causeless mercy.”
Lord Krsna refers to these four verses (Srimad Bhagavatam 1.9.30-33) in this instruction to
Uddhava (Srimad Bhagavatam 3.4.13):
“O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I
spoke unto Brahma, who is situated on the lotus that grows out of My navel, about My transcendental
glories, which the great sages describe as Srimad Bhagavatam.”*
7 The words ‘vijnana’ here means ‘with the truth of My transcendental forms and qualities.’ The
Lord here gives a blessing that this knowledge may become manifest. Out of love (for His devotee, the
Lord gives the blessing that) the confidential truth of His blissful nature may be directly seen (by
Brahma).
8 The first two of these four verses mention jnana and vijnana, which are further described in the
next two verses (Srimad Bhagavatam 1.9.32-33). Jnana is described in the following verse, where the
Lord says (Srimad Bhagavatam 1.9.32):
9 “Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there
was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you
see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the
Personality of Godhead.”*
10 Here the word ‘aham’ (I) means the form of the Lord, not the featureless Brahman, because
Brahman cannot be perceived by the senses. This verse is like the famous statement (Chandogya
Upanisad 6.8.7) ‘tat tvam asi’ (You are that). The Lord here says: ‘After the time when the material
universe is annihilated, I in My handsome transcendental form, will remain.”
11 That the Supreme Personality of Godhead exists before and after the manifestation of the
material universes is confirmed by the following quotes:
“Lord Vasudeva existed before the material world was created, when there was no Brahma and
no Siva.”
Maha-Narayana Upanisad
“In the beginning was only Narayana. There was no Brahma and no Siva.”
Maha-Narayana Upanisad
“The Personality of Godhead, the master of all living entities, existed prior to the creation as
one without a second. It is by His will only that creation is made possible and again everything merges
in Him. This Supreme Self is symptomised by different names.”*
Srimad Bhagavatam 3.5.23
12 As in the sentence ‘The king goes’ the word ‘king’ may also mean ‘the king’s messenger’ or
‘the king’s soldiers’, so the word ‘aham’ (I) here does not only mean the Lord but also means the
Lord’s abode of Vaikuntha, the Lord’s associates, and everything else in direct relation with the Lord.
In this way the meaning should be understood. The Lord is again described in the following question
of King Pariksit (Srimad Bhagavatam 2.8.10):
13 “Please also explain the Personality of Godhead, who lies in every heart as the Supersoul and as
the Lord of all energies, but is untouched by His external energy.”*
14 Vidura asks a similar question (Srimad Bhagavatam 3.7.37):
“Please describe 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.”*
15 In the Kasi-khanda, Sri Dhruva-carita, it is said:
“Because the Lord’s devotees do not perish when the material cosmos is destroyed, the all-
pervading, eternal Supreme Personality of Godhead also never perishes.”
16 In this verse the words ‘aham eva’ refute the idea that the Supreme is formless and impersonal,
and the words ‘asam eva’ refute the idea that the Supreme is beyond the power of thought. This is
confirmed by the words ‘yad-rupa-guna-karmakah’.
Aside from the activities of material creation, the demigod Brahma and other outsiders know
nothing of the Lord’s real activities. They do not know of the Lord’s internal, spiritual pastimes. As a
king has nothing that he must perform as his duty, so the Supreme Lord does not have to sleep, eat, or
do any other thing.
The verb ‘as’ (asam) may also mean ‘to go’, ‘to shine’, or ‘to accept’. When ‘as’ is interpreted
to mean ‘shine’, this verse may mean that the Lord says to Brahma: ‘I am splendidly manifest before
you as you gaze on My transcendental features.’ Interpreted in this way, these words refute the idea
that the Supreme has no form.
In his discussion of form and formlessness in relation to Lord Visnu, Srila Bopadeva Gosvami
explains in his Muktaphala-tika commentary on this verse:
“It is not that the forms of the Lord cannot be all pervading. The Lord’s form does not
disappear into nothingness simply because He is simultaneously everywhere.”
The Aitareya Upanisad (1.1.1) also explains:
 “Before the material world was created the Supreme Person existed.”
From this it may be understood that because the form of the Supreme Personality of Godhead
existed before the material creation, the knowledge of the Supreme Personality of Godhead is the
highest truth.
17 At this point someone may object: ‘Is it not so the Sruti-sastra says that before the material
creation the Brahman, which has no qualities, existed?’
To this objection the Lord answers: ‘nanyad yat sat-asat-param’. This means: ‘Before the
creation there was nothing but Myself. Nor was there the material nature, the cause of this creation.’
In this statement the word ‘asat’ means ‘effect’ and ‘sat’ means ‘cause’. Because the Lord says that
‘there was nothing but Myself’, He says ‘the impersonal Brahman, which is above the cause and effect
of this world, is not different from Me.’ He says: ‘Because some scriptures cannot understand my
personal form and qualities, I am reflected in them in my impersonal aspect.’ In the material world,
where spiritual variety is not understood, I appear as the undifferentiated Brahman, but in the spiritual
world of Vaikuntha I appear as the form of the Supreme Personality of Godhead. In this way these
two aspects of the Supreme are described in the scriptures. The truth about the Supreme Personality of
Godhead is described by Lord Krsna in Bhagavad-gita (14.27) in the words: ‘I am the basis of the
impersonal Brahma.’ In this way the Lord says that knowledge of Him is ‘very confidential.’
18 At this point someone may object: ‘O Supreme Personality of Godhead, is it not so that when
the material universe is no longer manifest, You also no longer exist?’
The Lord answers (Srimad Bhagavatam 1.9.31): ‘After annihilation what remains will also be I,
the Personality of Godhead.”*
In the material universes the Supreme Personality of Godhead manifests His form of the
Supersoul, and in the spiritual world of Vaikuntha He manifests His forms of the Supreme Personality
of Godhead.
That the Lord is not affected by the destruction of the material universes is confirmed in the
following words (Srimad Bhagavatam 11.3.35):
“The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction
of the material universes. No one is the cause of Him.”
19 At this point someone may object: ‘O Lord, the pottery, clothing, and other forms seen in the
material universe are not Your forms, for they are not all powerful.’
Thinking someone might raise this objection, the Lord said: ‘I am the material universe.
Because it is not different from Me, it is My very self.”
It is also said (Srimad Bhagavatam 2.7.50):
20 “My dear son, I have no explained in brief the Supreme Personality of Godhead, who is the
creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the
phenomenal and nominal existences.”*
21 In this way the truth of the Supreme Personality of Godhead is explained. The Himself says
(Srimad Bhagavatam 1.9.33): “After annihilation of the material universe what remains will also be I,
the Personality of Godhead.” About the Supreme Personality of Godhead the scriptures declare: ‘O
Lord, because You alone remain (sesa) when the material universes are destroyed, You bear the name
Sesa.’
The Lord teaches that He is present in all places and at all times. He says (Srimad Bhagavatam
2.9.33) ‘I, the Personality of Godhead was existing before the creation, when there was nothing but
Myself.’ He again says (Bhagavad-gita 14.27): ‘I am the basis of the impersonal Brahman.”
In Srimad Bhagavatam 2.9.32 the word ‘yad-bhavah’ indicates that all forms are limbs of the
Lord’s own form, and the word ‘rupa’ in that verse indicates that the Lord has unlimited wonderful
transcendental forms different from material forms. The word ‘guna’ in that verse indicates that the
Lord is the shelter of everything and He has unlimited transcendental qualities different from material
qualities. The word ‘karmakah’ in that verse indicates that the Lord is the shelter of many
extraordinary activities, such as His creation, maintenance, and destruction of the material universes.
22 In the next verse (Srimad Bhagavatam 2.9.34), in order to teach the truth that His forms and
qualities are different from matter, the Lord describes the qualities of the illusory energy (maya). He
says:
“O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality.
Know it as My illusory energy, that reflection which appears to be in darkness.”*
The summary explanation of this verse is: “I am the Supreme Personality of Godhead.
Anything present before the eyes that is not Me has no reality. Anything without relation to Me has no
reality. Know it as the illusory energy of Me, the Supreme Personality of Godhead.”
23 The word ‘yathabhasah’ gives the example of a reflection. Darkness is here compared to a
reflection. Darkness may mean either that there is no light in a certain place although light shines in
other places, or darkness may also mean that light does shine in a certain place although the beholder
has no eyes to see it. The word ‘vidyat’ (know), although in the third- person, expresses the meaning
of the second-person. This instruction, therefore, is intended for others. The Lord says: “With the
power I give, you will be able to see and understand Me. Transcending material vision, you will
directly see and understand Me, whose forms and qualities are transcendental. By turning from the
illusion of matter, one may understand Me. The conclusion is that My transcendental form and
qualities cannot be seen or understood by a person in the thrall of material illusion.” For this reason
material illusion should be given up. Without giving up material illusion it is not possible to love the
Supreme Personality of Godhead.
Anuccheda 97
1 In the next verse (Srimad Bhagavatam 2.9.35) the Lord explains the secret of love for Him:
“O Brahma, please know that the universal elements enter into the cosmos and at the same time
do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same
time I am outside of everything.”*
2 This verse means: ‘The universal elements do not enter the cosmos, that is to say they remain
outside, and at the same time they do enter, that is to say they stay within. In the same way I do not
enter the material cosmos because I stay in Vaikuntha, which is beyond the material sphere, and at the
same time I do enter the cosmos because I stay in the hearts of the virtuous and surrendered devotees.’
A certain part of the material elements enters and another part does not enter the cosmos. In the same,
a partial expansion of the Lord enters, and another feature of the Lord does not enter the material
world. That is the example here. In these words the secret of love for the Supreme Personality of
Godhead, which is attained by the self-controlled, is hinted.
3 The Lord’s remaining in the spiritual world is described in Brahma-samhita (37):
“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha,
who resembles His own spiritual figure and who embodies His ecstatic potency (hladini). Their
companions are Her confidantes, who embody extensions of Her bodily form and who are embued and
permeated with ever-blissful spiritual rasa.”*
4 The Lord’s entrance in the devotees’ hearts is described in these words (Brahma-samhita 38):
“I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are
anointed with the pulp of love. He is seen in His eternal form of Syamasundara, situated within the
heart of the devotee.”*
5 The Lord’s form is filled with inconceivable transcendental qualities. The ointment here is the
ointment of love. The Lord appears before a person whose eyes are filled with devotion, having been
anointed with that ointment. That is the meaning.
6 The Lord again describes this in Bhagavad-gita (9.29):
 “But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend
to him.”*
7 In this verse (Srimad Bhagavatam 2.9.35) the Lord says: “As the material elements are
simultaneously within and without the cosmos, so I am simultaneously within the devotees’ thoughts,
and also outside the devotees, manifest before their senses. Because the devotees dedicate everything
to Me, I appear before them in My form filled with bliss and love. That is My secret.
The demigod Brahma also describes this (Srimad Bhagavatam 2.6.34):
8 “O Narada, because I have caught hold of the lotus feet of the Supreme Personality of
Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the
progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to
matter.”*
9 Although the interpretations of this statement (Srimad Bhagavatam 2.9.35) may be given, the
meaning here is clear because this statement follows the four important statements of the Lord (Srimad
Bhagavatam 2.9.31-34). Other interpretations are also refuted by the words ‘na tesu’ here. In this way
the great secret is explained. As a cintamani jewels is hidden in a jewellery case, so materialistic
interpretations hide this secret from the wicked and indifferent.
10 The Lord Himself says (Srimad Bhagavatam 11.21.35):
“The wise tell My secret. This secret is very dear to Me.”
11 This great secret is explained in many places in Vedic literature. The greatness of this secret is
described in these words (Srimad Bhagavatam 5.6.18):
“Those engaged in getting the Lord’s favour attain liberation from the Lord very easily, but He
does not very easily give the opportunity to render direct service unto Him.”*
12 The Supreme Personality of Godhead personally told this secret to the two great devotees
Arjuna and Uddhava in these words:
“Because you are My very dear friend, I am speaking to you My supreme instruction, the most
confidential knowledge of all. Hear this from Me, for it is for your benefit.”*
Bhagavad-gita 18.64
“I will now tell you the most confidential knowledge.”
Srimad Bhagavatam 11.11.49
13 Brahma revealed this secret to Narada in these words (Srimad Bhagavatam 2.7.51-52):
“O Narada, this science of God, Srimad Bhagavatam, was spoken to me in summary by the
Supreme Personality of Godhead, and it was spoken as the accumulation of His diverse potencies.
Please expand this science yourself.*
14 “Please describe the science of Godhead with determination and in a manner by which it will be
quite possible for the human being to develop transcendental devotional service unto the Personality of
Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies.”*
15 Srila Sridhara Svami eloquent explains that the word ‘rahasyam’ (secret) here (Srimad
Bhagavatam 2.9.31) refers to pure devotional service.
How is this secret, described in the passage beginning Srimad Bhagavatam 2.9.31 understood?
The Supreme Personality of Godhead teaches the method of understanding it in the next verse (Srimad
Bhagavatam 2.9.36):
16 “A person who is searching after the Supreme Absolute Truth, the Personality of Godhead,
must certainly search for it up to this, in all circumstances, in all space and time, and both directly and
indirectly.”*
17 In this verse the word ‘atmanah’ means ‘of Me, the Supreme Personality of Godhead’, ‘tattva-
jijnasuna’ means ‘desiring to understand the secret of pure love’, ‘jijnasyam’ means ‘may be learned
from the spiritual master’, and ‘anvaya-vyatirekabhyam’ means ‘with the instruction to do certain acts
and refrain from certain acts’. This should be done in all circumstances and all space and time.
18 This is described in Srimad Bhagavatam (2.2.33):
“For those who are wandering in the material universe, there is no more auspicious means of
deliverance than what is aimed at in the direct devotional service of Lord Krsna.”*
19 Actions to be done and to be avoided are described in these words (Srimad Bhagavatam
2.2.36):
“O King, it is therefore essential that every human being hear about, glorify and remember the
Supreme Lord, the Personality of Godhead, always and everywhere.”*
20 This should be done, as said in Srimad Bhagavatam 2.9.36 ‘in all circumstances, and in all time
and space’. In this way the Supreme Personality of Godhead teaches about jnana, vijnana, rahasya,
and tad-anga in these four verses (Srimad Bhagavatam 2.9.31-34).
In the beginning of this chapter it is also said (Srimad Bhagavatam 2.9.9):
“The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma,
was pleased to manifest His personal abode, Vaikuntha, the supreme planet above all others. This
transcendental abode of the Lord is adored by all self-realised persons freed from all kinds of miseries
and fear of illusory existence.”*
It is then said (Srimad Bhagavatam 2.9.14):
“Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of the
entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord
of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhana,
His immediate associates.”*
In these words of Srimad Bhagavatam, as well as the words of Gopala-tapani Upanisad, Lord
Krsna is described as the Supreme Personality of Godhead. Lord Krsna is never described as an
incarnation of Lord Narayana, Lord Garbhodakasayi Visnu, or the purusa-avataras. Because it
describes Lord Krsna, the speaker of these four verses (Srimad Bhagavatam 2.9.31-34) as the Supreme
Personality of Godhead (Bhagavan), this Maha-Purana is called Srimad Bhagavatam.
21 That Lord Krsna is the original speaker of Srimad Bhagavatam is confirmed in the following
words (Srimad Bhagavatam 12.13.19):
“I meditate upon that pure and spotless supreme Absolute Truth, who is free from suffering and
death and who in the beginning personally revealed this incomparable torchlight of knowledge to
Brahma. Brahma then spoke it to the sage Narada, who narrated it to Krsna-dvaipayana Vyasa. Srila
Vyasa revealed this Srimad Bhagavatam to the greatest of sages, Sukadeva Gosvami and Sukadeva
mercifully spoke it to Maharaja Pariksit.”***
The word ‘para’ in this verse indicates that the Supreme Personality of Godhead is the original
speaker of the Bhagavatam.
That Lord Krsna is the original Supreme Personality of Godhead is hinted in these words
(Srimad Bhagavatam 2.6.42):
“Karanarnavasayi Visnu is the first incarnation of the Supreme Lord, and He is the master of
eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the
senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings,
both moving and unmoving.”*
This statement indicates that Lord Krsna is different (because He is the origin of all
incarnations) from the various incarnations of god.
22 That the Supreme Personality of Godhead is the original speaker of Srimad Bhagavatam is also
confirmed by these words (Srimad Bhagavatam 12.13.10):
“It was to Lord Brahma that the Supreme Personality of Godhead first revealed the Srimad
Bhagavatam in full. At the time, Brahma, frightened by material existence, was sitting on the lotus
flower that had grown from the Lord’s navel.”***
23 The word Bhagavan (Supreme Personality of Godhead) is used in this verse. It was Bhagavan
who spoke to Brahma as he sat on the lotus flower grown from Lord Narayana’s navel. It was also
Bhagavan who revealed the world of Vaikuntha in the passage from Second Canto (2.9.9 and 2.9.14,
quoted in text 20).
Anuccheda 98
1 The Supreme Personality of Godhead is described in all the Vedas. This is confirmed in the
following words of the Catur-veda-sikha:
“By all the Vedas the Supreme Personality of Godhead is to be known. The Vedas describe no
one else. A person who aspires after liberation should study the Vedas, reflect on their words, and try
to understand Him.”
2 This is again confirmed in these words:
“The demigods, the sages who desire liberation, and the brahmavadis all meditate on the
Supreme Personality of Godhead.”
Sri Nrsimha-tapani Upanisad 2.4
“All the Vedas meditate on the feet of the Supreme Personality of Godhead and all austerities
chant His glories.”
Katha Upanisad 1.2.15
“Let me approach the Supreme Personality of Godhead, the great Supersoul who sees
everything. They who are ignorant of the Vedas cannot understand Him.”
Sruti-sastra
“I ask about the Supreme Person, who is described in the Upanisads.”
Sruti-sastra
“By all the Vedas, I am to be known. Indeed, I am the compiler of the Vedanta, and I am the
knower of the Vedas.”*
Lord Krsna, in Bhagavad-gita 15.15
3 In the Padma Purana it is said:
“In conclusion, the Supreme Personality of Godhead Visnu is described in all the Vedas.”
4 In the Skanda Purana it is said:
“The Supreme Personality of Godhead is named by all names and worshipped by all the
Vedas.”
5 In the Visnu Purana it is said:
“We offer our respectful obeisances to the Supreme Personality of Godhead, the eternal author
of the Vedas.”
6 In the Brahma-tarka it is said:
“In all the Vedas, Itihasas, Puranas, and Yuktika-sastras, only the Supreme Personality of
Godhead, and no one else, is to be known.”
7 The Supreme Personality of Godhead describes Himself as the conclusion of the Vedas (Srimad
Bhagavatam 11.21.43):
“The purpose of Vedic literature is to know Me by different speculations, either by indirect
understanding or by dictionary understanding.”*
8 In this verse ‘mam’ means ‘Me, the object of the Vedic sacrifices’, ‘vidhatte’ means ‘the Vedas
ordain’, and ‘abhidhatte mam’ means ‘the Vedas set form Me, the form of all Deities and the creator of
the sky and the other material elements.’ That the Supreme Personality of Godhead is the creator of
the sky is confirmed by the following words (Taittiriya Upanisad 2.1.3):
“From the Supreme Personality of Godhead the sky was born.”
“Vikalpyapohyate hy aham’ means ‘speculating that nothing is different from Me.”
Anuccheda 99
1 In this way it is proved that the Supreme Personality of Godhead is the subject matter of the
Vedas. This is confirmed in the following question of King Pariksit and the answer of Sri Sukadeva
Gosvami (Srimad Bhagavatam 10.87.1):
“Since Vedic knowledge generally deals with the subject matter of the three qualities of the
material world, how then can it approach the subject matter of transcendence, which is beyond the
approach of the three material modes? Since the mind is material and the vibration of words is a
material sound, how can the Vedic knowledge, expressing by material sound the thoughts of the mind,
approach transcendence? Description of a subject matter necessitates describing its source of
emanation, its qualities, and its activities. Such description can be possible only by thinking with the
material mind and by vibrating material words. Although Brahma, or Absolute Truth, has no material
qualities, our power of speaking does not go beyond the material qualities. How then can Brahman,
the Absolute Truth, be described by your words? I do not see how it is possible to understand
transcendence from such expressions of material sound.”*
2 The meaning is that the Vedas consist of words that describe mostly the mode of nature, which
begin with goodness, and the Supreme Brahman is beyond the modes of nature, which begin with
goodness. For this reason the Supreme Brahman cannot be described. Because it is beyond the actions
of the modes of material nature, the Supreme Brahman cannot be described. The words ‘sat’ and ‘asat’
here mean ‘cause’ and ‘effect’. Brahman is also beyond cause and effect.
Sometimes words are unambiguous and have only one meaning. An example of this is the
word ‘dittha’ (toy elephant). Some words have a second meaning. An example of this is the phrase
‘simho devadattah’ (the lion Devadatta), where the word ‘lion’ actually means ‘lionlike’. Sometimes
words have a metaphorical meaning. An example of this is the phrase ‘gangayam ghosah’ (a cowherd
village on the Ganga), where the word ‘Ganga’ does not mean ‘in the Ganga’ but ‘on the Ganga’s
shore’. How is it possible for the Vedas to describe the Supreme Brahman, which has no material
qualities, with words, which have so many ambiguous meanings?
In the statements of the Vedic literature, which do not describe anything but the Supreme, as
for example the statement of Vedanta-sutra (1.1.3) ‘The Supreme Brahman is the origin of the
scriptures’ the primary, literal meaning should be accepted. In these self evident statements of the
Vedas the literal meaning should be accepted. Why should the literal meaning be accepted? It should
be accepted because you (Sukadeva Gosvami) are personally speaking out of great compassion.
Otherwise it would not be possible to understand Brahman in the Vedas. How then would it be
possible to understand the Supreme Personality of Godhead, who is above Brahman, without your
explanation? For this reason the path of the self-evident Vedas leads to the Supreme Personality of
Godhead. This is described in this passage, which begins with Srimad Bhagavatam 10.86.59.
3 Srila Sukadeva Gosvami answered in these words (Srimad Bhagavatam 10.87.2):
“The sages said: The Supreme Personality of Godhead has created the mind, senses, and living
force for the purpose of sense gratification in transmigration from one kind of body to another, as well
as for the purpose of allowing liberation from the material conditions.”
4 In this verse the compound word beginning with ‘buddhi’ means ‘the various attributes’ and
‘jananam’ means ‘of the individual living entities’. To arrange for their sense gratification, the
Supreme Personality of Godhead (prabhuh) created their intelligence, mind, senses, and living force.
The individual living entities, employing their own knowledge, did not create them. By this statement
the vivarta-vada (impersonalists’ theory of transformation) is refuted. The word ‘mtra’ here means ‘of
the material senses’, ‘bhava’ means ‘activities that bring one another birth’, ‘atmane’ means ‘to the
individual living entity, who has come to the material world to enjoy’, and ‘akalpanaya’ means ‘for
liberation and freedom from material desire’. Material desire here is the four goals of economic
development, material piety, sense gratification and impersonal liberation. Liberation here is the
liberation where one sees everything is spirit.
5 Srimad Bhagavatam (5.19.19-20) explains:
“If one’s position is ascertained by a bona fide spiritual master and one is properly trained to
engage in the service of Lord Visnu according to the four social divisions (brahmana, ksatriya, vaisya
and sudra) and the four spiritual divisions (brahmacari, grhastha, vanaprastha and sannyasa), one’s life
becomes perfect.*
“After many, many births, when the results of one’s pious activities mature, one gets an
opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance,
which bound him because of varied fruitive activities. As a result of associating with devotees, one
gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the
material world, beyond the mind and words, and independent of everything else. That bhakti-yoga,
devotional service to Lord Vasudeva, is the real path of liberation.”*
In this prose passage of the Fifth Canto two kinds of devotional service are described.
6 In both these processes of devotional service (following varnasrama and meeting a devotee) one
becomes free from the illusions of material ignorance. The Supreme Personality of Godhead therefore
creates the intelligence and senses of the conditioned souls to enable them to engage in devotional
service. His sampadana-sakti potency makes all this possible. Because the three goals of economic
development, material piety, and sense gratification are external and material, liberation is different
from them. Liberation is part of the spiritual potency. Because it is internal and consists of spiritual
knowledge and devotional service, and because it breaks the bonds of material existence, it is different
from matter. This is described in Srimad Bhagavatam 2.10.6:
“Liberation is the permanent situation of the living entity after he gives up the changeable gross
and subtle material bodies.”*
When the living entities are averse to the Lord’s devotional service, then their intelligence and
senses are under the thrall of the material ignorance potency. When the living entities are under the
thrall of the modes of nature the Lord is not manifest, but when they are free from the modes He
appears before them. In this way this verse is explained.
7 Srila Sukadeva Gosvami concludes his answer by says (Srimad Bhagavatam 10.87.49):
“Thus I have replied to the question You submitted to me, O king, about how the mind can
have access to the Absolute Truth, which is ineffable and devoid of qualities.”***
8 In this way the spiritual potency reveals the Lord’s non material, blissful, forms and qualities.
Therefore the Lord can be understood and expressed in words. Later on it will also be proved that the
Vedas can describe the Lord’s non material forms and qualities. Therefore it is proved that the words
of the individual spirit souls can described the Supreme Personality of Godhead. This is explained in
the following words (Srimad Bhagavatam 1.5.1):
“On the other hand, that literature which is full of descriptions of the transcendental glories of
the name, fame, forms, pastimes, etc. of the unlimited Supreme Lord is a different creation, full of
transcendental words directed toward bringing about a revolution in the impious lives of this world’s
misdirected civilisation. Such transcendental literatures, even though imperfectly composed, are heard,
sung, and accepted by purified men who are thoroughly honest.”*
In addition to this it is said that the Vedas are created by the breathing of the Supreme
Personality of Godhead. (Thus there are two kinds of description of the Supreme Personality of
Godhead: that spoken by the individual living entities, and that spoken by the Supreme Lord Himself.)
What more need be said? The Vedas can directly describe the Supreme.
9 In Srimad Bhagavatam (10.87.14) it will be said:
“O Lord, the Vedas understand You and You enjoy pastimes with Your eternal potency.”
In the Twelfth Canto (Srimad Bhagavatam 12.6.41), it will be said about the sacred syllable
om:
10 “This omkara, ultimately non material and imperceptible, is heard by the Supersoul without His
possessing material ears or any other material senses. The entire expanse of Vedic sound is elaborated
from omkara, which appears from the soul, within the sky of the heart. It is the direct designation of
the self-originating Absolute truth, the Supersoul, and is the secret essence and eternal seed of all
Vedic hymns.”***
11 In the Sruti-sastra also it is said:
“Om is the name of the Supreme.”
12 “Nedistham’ here means ‘without concealing any of His characteristics”. The king’s question
here is: ‘How is it possible for the Vedas to directly describe the Supreme? Please tell.” The idea is
that words are not able to describe the Supreme. This idea is refuted in the following words (Srimad
Bhagavatam 10.87.41):
“O Lord, because You are limitless even the great demigods cannot find where You end. Even
You cannot find where You end. Within You the universes move as specks of dust tossed by the wind.
Rejecting everything that is not You, the Vedas become fruitful when they find You.”
External, superficial readers think the Vedas describe economic development, material piety,
and sense gratification. The conclusion of the Vedas is not these external things, but rather the
internal, esoteric description of the Supreme.
13 The Vedas are the Supreme Personality of Godhead’s breath, manifested by the pastime of His
compassion on the wretched living entities outside the eternal spiritual reality. First, to create faith in
the unseen and unknown (spiritual reality) the Vedas great easily visible goals, such as the attainment
of a son, to the living entities striving for such things. From this, faith (in the Vedas’ ability to grant
benedictions) is created. With that faith the Vedas show the temporary nature of the material world,
create a desire to go to the very wonderful higher worlds of Svargaloka, and give the living entities the
Agnistoma-yajna to attain that goal. By again and again practicing religious rituals, the living entity
becomes attracted to religion, and with this attraction he becomes pure in heart. He becomes wise and,
knowing that his material situation is temporary, becomes tormented with fear of the cycle of repeated
birth and death. Then the Vedas give him the desire to attain the bliss of impersonal liberation. From
the bliss of impersonal liberation eventually the spiritual form of the Supreme Truth, the Personality of
Godhead, appears.
14 This ultimate plan of the Vedas is described in these words (Srimad Bhagavatam 1.2.9-10):
“All occupational engagements are certainly meant for ultimate liberation. They should never
be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate
occupational service should never use material gain to cultivate sense gratification.*
15 “Life’s desires should never be directed toward sense gratification. One should desire only a
healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth.
Nothing else should be the goal of one’s works.”*
16 To the extent the intelligence and senses are situated in the internal spiritual reality, to that
extent they are able to understand the Supreme Truth manifest by the spiritual potency. In this way
they are able to cross over the Vedic instructions in relation to the three modes of material nature are
able to understand the Supreme Truth beyond the modes.
In the Twelfth Canto (Srimad Bhagavatam 12.6.39) it is said in relation to the sacred syllable
om:
17 “From that the sacred syllable omkara, independent, with unmanifest potencies, and the form of
Brahman, Paramatma, and Bhagavan, was manifest.”
18 The Supreme Truth is manifest in two ways: in the form of the Supreme Personality of
Godhead and in the form of the impersonal Brahman. The spiritual potency is also manifest in two
ways: in the form of self-manifest devotional service and in the form of spiritual knowledge. The
devotional service portions of the Vedas lead to the Supreme Personality of Godhead and the
knowledge portions of the Vedas lead to the impersonal Brahman. This conclusion is found in the
Itihasas.
Anuccheda 100
1 Srimad Bhagavatam (10.87.12) explains:
“Sanandana said: After the dissolution of the whole cosmic manifestation, the entire energy and
the whole creation in its nucleus form enters into the body of Garbhodakasayi Visnu. The Lord at that
time remains asleep for a long, long time, and where there is again necessity of creation, the Vedas
personified assemble around the Lord and begin to glorify Him, describing His wonderful
transcendental pastimes.”*
2 At the time of cosmic annihilation the Lord withdraws (apiya) the universe He had created and
lies down to rest with His potencies. Making the material nature, the purusa-avatara, and the portion of
His portions all one with Himself, He closes His eyes. When the time of cosmic annihilation is almost
over the Vedas awaken the Lord with prayers describing His transcendental qualities. The Lord here is
the Supreme Personality of Godhead. He is not a purusa-avatara expansion.
3 That the purusa-avatara also enters the Lord is described in the Third Canto (Srimad
Bhagavatam 3.5.23):
“The Personality of Godhead, the master of all living entities, existed prior to the creation as
one without a second. It is by His will only that creation is made possible and again everything merges
in Him. This Supreme Self is symptomised by different names.”*
4 Continuing the description in text 1, the Srimad Bhagavatam (1.87.13) gives an example:
“Then the Vedas glorify the Lord. It is exactly like a king. When he is asleep in the morning,
the appointed reciters come around his bedroom and begin to sing of his chivalrous activities, and
while hearing of his glorious activities, the king gradually awakens.”*
5 The example here is a powerful king, not an impersonal quality less something, glorified with
eloquent prayers. That is the meaning of the words “It is exactly like a king. When he is asleep...” At
night the king enjoys pastimes with his queens. He ignores all external duties and stays with His
intimate associates in the inner part of his palace. Later, the poets awaken him by reciting many
prayers glorifying his prowess. The Supreme Personality of Godhead is compared to this king.
Ignoring all in relation to the material universes, He enjoys pastimes with His associates in His own
abode hidden from material eyes. The Lord’s associates (anujivinah) are they who know the Lord’s
heart.
6 In this passage the Vedas reveal the truth of the Lord’s form, which is directly seen by
devotional service, service that allows one to directly see the Lord and also grants transcendental
knowledge and a host of transcendental virtues. The Personified Vedas say (Srimad Bhagavatam
10.87.14):
7 “O unconquerable, You are the Supreme Personality. No one is equal to You or greater than
You. No one can be more glorious in his activities. All glories unto You! All glories unto You! By
Your own transcendental nature You fully possess all six opulences. As such, You are able to deliver
all conditioned souls from the clutches of maya. O Lord, we fervently pray that You kindly do so. All
the living entities, being Your parts and parcels, are naturally joyful, eternal, and full of knowledge,
but due to their own faults they try to imitate You by trying to become the supreme enjoyer; thus they
disobey Your supremacy and become offenders. And because of their offenses, Your material energy
has taken charge of them; thus, their transcendental qualities of joyfulness, bliss, and wisdom have
been covered by the clouds of the three material qualities. This cosmic manifestation, made of the
three material qualities, is just like a prison house for the conditioned souls. The conditioned souls are
struggling very hard to escape from material bondage, and according to their different conditions of
life they have been given different types of engagement. But all engagements are based on Your
knowledge. Pious activities can be executed only when inspired by Your mercy, therefore, without
taking shelter at Your lotus feet one cannot surpass the influence of material energy. Actually, we, as
personified Vedic knowledge, are always engaged in Your service to help the conditioned soul
understand You.”*
8 “Ajita” here means ‘O unconquerable one’ and ‘jaya jaya’ means ‘Please reveal Your glory’.
‘Jaya’ is said twice out of respect. ‘Ajita’ here is in the vocative case.
9 It is said (Srimad Bhagavatam 6.2.10):
“Simply by chanting the holy name of Lord Visnu, such sinful persons may attract the attention
of the Supreme Lord, who therefore considers, ‘Because this man has chanted My holy name, My duty
is to give him protection.’”*
10 From this it may be understood that the Supreme Personality of Godhead is personally present,
face-to-face, in the sound of His holy name. He is His name, just as He is His transcendental form. He
is not present face-to-face in anything that is different from Him. The Sruti-sastra explains that fear,
hatred, and other faults and vices present in the Lord’s form are only symbolic. They are not like
material fear and hatred. This has already been proved in the Sruti. The form of the Lord appears on
the eyes and the holy name of the Lord appears on the voice. The Lord’s form and name are the same
direct manifestation of the Lord, although appearing in different ways. That more need be said? Using
sanketa, rudha, and other literary devices, the Vedas have in many ways explained that the Lord is not
different from His name.
The Vedas here say: “O Lord, please reveal Your glories (jaya jaya)!” In this way, without
recourse to any indirect literary devices, the Personified Vedas directly say that the Lord’s glories and
qualities are the most exalted. This is described in the Sruti-sastra in these words:
“O Lord, Your glories are so great even You do not fully understand them.”
Sruti-sastra
“No one is equal to or greater than the Supreme Personality of Godhead.”
Svetasvatara Upanisad 6.8
11 The Personified Vedas here say ‘jaya jaya!’ so that the Lord will reveal His devotional service.
They do that because the Lord personally appears when there is devotional service. Hearing the
Vedas’ words ‘jaya jaya!’, the Supreme Personality of Godhead may ask: ‘Which one of My glories
shall I manifest?’ To this question the Personified Vedas reply: ‘ajam jahi’, which means ‘Please
manifest the glory of Your gift of devotional service, which casts away the influence of maya.’
12 Then the Supreme Personality of Godhead may protest: ‘My potency of knowledge and My
potency of ignorance are both called ‘maya’, so it ‘maya’ is cast out, then transcendental knowledge
will be destroyed.’
The Personified Vedas then reply: ‘This ‘maya’ is ‘dosa-grbhita-guna’.’
‘Dosa’ here is the fault of ignorance, which makes the living entities forget the Supreme
Personality of Godhead. ‘Grbhita’ means ‘accepted’ and ‘guna’ means ‘the knowledge that makes the
living entities remember the Supreme Personality of Godhead.’ This means ‘O Lord, when You enter
the living entity ignorance is cast out. No matter where, when, how, or whom, ignorance flees from
the living entity. Therefore, O Lord, please uproot ignorance and give the living entities pure devotion
for Your lotus feet.’ This means that the Supreme Personality of Godhead is Himself beyond the
influence of the potency of ignorance. He is eternal, full of knowledge, and full of bliss. Rejecting
everything that is not Him, the Vedas describe (caranti) the Supreme Personality of Godhead.
13 That the Lord is above the influence of matter is confirmed in the following words of the
Vedas:
“One should know that although maya (illusion) is false or temporary, the background of maya
is the supreme magician, the Personality of Godhead, who is Mahesvara, the Supreme Controller.”*
Svetasvatara Upanisad 4.10
 “The Supreme Personality of Godhead is beyond the influence of the unborn potency of
illusion.”
Svetasvatara Upanisad 4.5
“The Supreme Personality of Godhead is the master of everything. He is the ruler of all,”
Brhad-aranyaka Upanisad 5.6.1
“The Supreme Personality of Godhead is not material. He is not material.”
Brhad-aranyaka Upanisad 4.2.21
14 At this point the Supreme Personality of Godhead may protest: ‘Is it not so that by praying for
the destruction of maya you want to destroy what is one of My opulences?”
To answer this the Personified Vedas say: ‘O Lord, You fully possess all six opulences (tvam
asi yad atmana samavaruddha-samasta-bhagah).’ This means ‘O Lord, You are the master of a great
multitude of opulences in the spiritual world, which is three quarters of all existence. What is the use
of this tiny, insignificant opulence of material illusion?”
15 In his commentary on Srimad Bhagavatam 10.87.38, Sridhara Svami explains:
“O Supreme Personality of Godhead, O master of multitudes of kamadhenu cows and the
potencies of transcendental bliss and knowledge, what do You have to do with the unborn potency of
material illusion? You have nothing to do with the eight material opulences limited by time, place and
other material boundaries. Your opulences are spiritual and free of all limits.”
16 Here (in Srimad Bhagavatam 10.87.14) the word ‘atma’ means ‘Your form’ and ‘bhaga’ means
‘Your qualities.’ By using these words for form and qualities the Personified Vedas are able, by using
the traditional meaning (rudhi) of words, to describe the Supreme Personality of Godhead.
17 The Sruti-sastra describes the Lord and His potencies:
“The Lord is the Supreme Personality of Godhead. His potencies are manifest from Him.”
Sruti-sastra
“The Supreme Personality of Godhead has multifarious potencies.”
Svetasvatara Upanisad 6.8
18 In this way all the Vedas describe the Lord’s potencies. In this verse (Srimad Bhagavatam
10.87.14) the word ‘aga’ means ‘the stationary living entities’, ‘jagat’ means ‘the moving living
entities’, and ‘okasam’ means ‘the material bodies that are their homes’. ‘Akhila-sakty-avabodhaka’
means ‘O Lord who awakens all Your potencies, which are the individual living entities (jivas)’ and is
in the vocative case. This means: ‘O Lord, by Your glance manifesting the wonderful potencies of
maya, You are like an ocean filled with the waves of all Your potencies.”
At this point the Lord may protest: ‘Is it not so that if the maya potency is destroyed then the
potency that is the individual living entities (jivas) will inevitably also be destroyed?”
To this the Personified Vedas reply: This is not so because ‘aga-jagad-oksam akhila-sakty-
avabodhaka’ (O Lord, You awaken the moving and stationary living entities). On the contrary, your
potency (that eclipses maya) fills the living entities with bliss. In this way the Personified Vedas
describe the individual living entities as tatastha-sakti (the Lord’s marginal potency).
19 The relationship of the Supreme Personality of Godhead and the individual living entity is
described in the Sruti-sastra:
“Who can breathe and who can live if the supreme bliss, the Supreme Personality of Godhead,
does not stay in the sky of his heart?”
Taittiriya Upanisad 2.7.1
“The Supreme Personality of Godhead is the life-breath of everyone’s life.”
Kena Upanisad 1.2
“Everything that exists is the reflection of the Supreme Personality of Godhead.”
Svetasvatara Upanisad 6.8
This means that the stars and other celestial lights are reflected from the light of the Supreme.
 The relationship of the Supreme Personality of Godhead and the individual living entity is also
described in these words (Svetasvatara Upanisad):
“Only to those great souls who have implicit faith in both the Lord and the spiritual master are
the imports of Vedic knowledge automatically revealed.”*
20 At this point the Supreme Personality of Godhead may protest: ‘How do you Vedas know that I
have no duty to perform for the unborn maya potency, and how do you know that I am eternal and full
of knowledge and bliss and by My own potencies are full of all opulences?’
The Vedas answer: “Sometimes we see You when, to create, maintain, and destroy the material
worlds, in Your form of the purusa-avatara You enjoy pastimes with the unborn maya potency, or
when by the means of Your internal potency You manifest Your personal opulences full of the nectar
of eternity, knowledge and bliss, or when You appear as the words to us Vedas or as the Supreme
worshipable Lord. In this way we Vedas know everything about You.”
In this verse (Srimad Bhagavatam 10.87.14) the Supreme Personality of Godhead is in the
possessive case.
21 The Vedas are divided into two parts, one part dealing with the realm of the three modes of
material nature, and the other part dealing with what is beyond the three modes of material nature. The
part dealing with the three modes of material nature is in turn again divided into three parts. In the
first of these parts the Supreme Personality of Godhead is described as being on the border between the
spiritual and material worlds. An example of this part is the statement:
“From the Supreme Personality of Godhead the material elements were born.”
Taittiriya Upanisad 3.1.1
In the second of these parts the Supreme Personality of Godhead is described as glorious
because He is the controller of all within the realm of the three modes of material nature. An example
of this part is the statement:
“The Supreme Personality of Godhead is the king of all within the realm of the three modes.”
Sruti-sastra
In the third of these parts the Supreme Personality of Godhead is described as the teacher that
shows how to transcend the realm of the three modes of material nature.
22 The second part (describing what is beyond the three modes of material nature) of the Vedas
may be divided into two parts. The first part states that the Supreme is different from the realm of the
three modes and the second part states that the Supreme is identical with the realm of the three modes.
An example of the first part is the statement:
“The Supreme is not large and not small. It is not this. It is not that.”
Brhad-aranyaka Upanisad 3.8.8.
Examples of the second part are the statements:
“The entire world is Brahman.”
Chandogya Upanisad 3.14.1
“You are that.”
Chandogya Upanisad 6.8.7
Of the last two quotes the first says that everything is Brahman because everything was born
from Brahman. Thus the changeless Supreme Brahman is the shelter of everything and everything is
part of it, each part being pure Brahman (spirit).
In the second quote the word ‘tvam’ (you) means ‘the individual living entity, who is the
potency of the spiritual form of the Supreme’ and ‘tat’ (that) means ‘the Supreme Brahman’. Without
understanding the real meaning of the word ‘tat’ the meaning of ‘tvam’ will not be understood. Both
‘tat’ (the Supreme Brahman) and ‘tvam’ (the individual living entity) are by nature beyond the realm
of the three material modes. Here it is clear that the Supreme is the Supreme Personality of Godhead
(Bhagavan). It is not at all clear that the Supreme is the impersonal Brahman. In this way the words
‘ajaya...carato nucaret’ in Srimad Bhagavatam 10.87.14 are explained.
23 The living entities who have transcended the realm of the three modes are divided into two
groups: they who are devoted to the impersonal Brahman and they who are devoted to the Supreme
Personality of Godhead. The impersonal Brahman is described in these words (Taittiriya Upanisad
(3.6):
“Brahman is full of bliss.”
24 The Supreme Personality of Godhead is described in these words (Svetasvatara Upanisad 6.8):
“He does not possess bodily form like that of an ordinary living entity. There is no difference
between His body and His soul. He is absolute. All His senses are transcendental. Any one of His
senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to
Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural
sequence.”*
25 In this way the statement ‘atmana carato nucaren nigamah’ is explained. In this way it is
proved that the Vedas describe the Supreme Personality of Godhead. In the parts of the Vedas that
describe what is beyond the three modes of material nature He is directly described. In the other parts
He is described indirectly. To prove that He is not material. His various transcendental qualities are
described. Leaving behind all partial descriptions, the Vedas directly describe the transcendental form
and qualities of the Supreme Personality of Godhead. That is the conclusive explanation of the
indirect description of the Lord.
26 In conclusion, O Lord, the Vedas become fruitful in the description of You. This is described
in the following verses quoted in the commentary of Sripada Madhvacarya:
“Neither eyes, nor ears, nor logic teach of the Supreme Personality of Godhead. Only the Sruti
and Smrti sastras teach of Him.”
Sruti-sastra
“The Supreme Person is described in the Upanisads:
Brhad-aranyaka Upanisad 3.9.26
Anuccheda 101
1 In this way it has been proved that the Vedas describe the Supreme Brahman. That the final
conclusion of the Vedas is that the Supreme is the Personality of Godhead is described in these words
(Srimad Bhagavatam 10.87.15):
“O Lord, those who aspire for liberation from this material world must therefore worship You,
the Supreme Personality of Godhead, the ultimate cause of all causes. You are just like the total mass
of earth, from which varieties of earthly pots are manufactured. The pots are made of earthly clay,
they rest on the earth, and after being destroyed, their elements ultimately merge back into earth. For
this reason the great sages place their thoughts, words, and deeds in You. How can they avoid You?
How can men not place their feet on the earth as they walk?”
2 How is the Supreme Brahman (brhat) understood (upalabdham)? After the material universe is
destroyed (vikrteh), the Supreme Brahman remains (avasesataya). What is that like? It is like earthly
clay. As clay is transformed into pots or so many other things, the pots and other things retain their
identity as clay. The same may be understood (upalabdham) of the Supreme Brahman (brhat). The
Vedas consider (avayanti) that the creation and dissolution of the material world are but
transformations (vikrteh) of the Supreme Brahman (brhat). The Taittiriya Upanisad (3.1.1) explains:
“Everything has come from the Supreme.”
As the pots and other things retain their identity as clay, so the entire world retains its identity
as part of the Supreme.
 The question may be raised: ‘If everything is but a transformation of the Supreme, then why do
the Vedas say the Supreme is “Not this, not that?” The answer is given here in the word ‘avikrtat’
(because the Supreme remains unchanged).
The Supreme as the ultimate origin is again described in Vedanta-sutra (2.1.27):
“Because the Supreme is the root from which the Vedic statements have sprung.”
The meaning is that by His inconceivable potency the Lord remains unchanged (even though
everything that exists is a transformation of Him).
3 Although the word Brahman (brhat) is used here and it is here said that Brahman has potencies,
the real meaning of Brahman here is Bhagavan (Supreme Personality of Godhead). This is so because
the Supreme Personality of Godhead cannot be separated from His potencies. Because the Supreme
Personality of Godhead is not small or insignificant, He is here called Brahman (the Great). Because
the example of earthly clay in this verse indicates that Brahman is the active creator of the worlds, it
should be understood that the impersonal Brahman is not indicated here. In the second half of this
verse (Srimad Bhagavatam 10.87.15) the Personified Vedas explain that Brahman is ultimately the
Supreme Personality of Godhead. They say:
“O Lord, for this reason the great sages place their thoughts, words, and deeds in You.
The Supreme Personality of Godhead and the impersonal Brahman are one and the same. They
are only thought to be different because in one the Lord displays His transcendental qualities and in the
other He does not display them.
The sages then say:
“O Lord, how can the Vedas avoid You? How can men not place their feet on the earth as they
walk?”
This means: ‘How can the Vedas become fruitful? O Lord, they become fruitful only by
finding You.’ This is confirmed by the following words (Srimad Bhagavatam 3.32.32):
4 “Philosophical research culminates in understanding the Supreme Personality of Godhead.
After achieving this understanding, when one becomes free from the material modes of nature, he
attains the stage of devotional service. Either by devotional service directly or by philosophical
research, one has to find the same destination, which is the Supreme Personality of Godhead.”*
5 In Madhvacarya’s commentary the Sruti-sastra is quoted:
“All names are ultimately names of the Supreme Personality of Godhead. As rivers flow to the
ocean, so all names enter the Supreme.”
6 All the Vedas describe the Supreme as the Supreme Personality of Godhead and also as the
impersonal Brahman. These two names of the Lord are true. They are not imaginary. The Personified
Vedas explain (10.87.16):
7 “O master of the three Lords of the universe, diving into the nectar ocean of topics about You,
which washes away all the sins of the world, the wise become free of all sufferings. O great one, how
can we describe the great devotees who, with a pure heart shaking off the vices of this world, the
power of time, and the three modes of nature, serve You, who are full of eternal transcendental bliss?”
8 In this verse the word ‘try-adhipate’ means ‘O Lord of the three deities headed by Brahman
(Brahma, Visnu and Siva)’. This means that the purusa-avatara, Lord Narayana is the origin of these
three deities, and the Supreme Personality of Godhead (Lord Krsna) is, because He is naturally
superior, the master of Lord Narayana.
The next phrase means: ‘O master (Krsna) of the master (Narayana) of the masters (Brahma,
Visnu and Siva), because You are the final goal of the Vedas, the intelligent demigods renounce their
portions of the Vedic yajnas and without any other activity dive into the nectar ocean of Your glories,
which washes away all sins (tava akhila-loka-mala-ksapana-kathamrtabdhim avagahya). ‘Kim uta’
means ‘what can be said?’
 The phrase ‘tapamsi jahuh’ may mean either ‘they become free of all sufferings’, or ;they
perform severe austerities.’
The verse continues: ‘With a pure heart shaking off both the vices of this world, the power of
time, and the three modes of nature headed by the mode of goodness (sva-dhama-vidhutasaya-kala-
gunah), they serve You, the Supreme Truth who is known as Brahman and who is full of eternal
transcendental bliss (parama bhajanti ye padam ajasra-sukhanubhavam).’
The sequence of events here is first they dive into the ocean of nectar, then they become free of
all sufferings, and then they serve the Lord.
9 The meaning here is that the devotees have given up the idea that the impersonal Brahman is
the only feature of the Supreme. Here three kinds of men are described: the bewildered, the intelligent
and the successful. It is seen that without any creative speculation, speaking only the truth, the Vedas
describe the Supreme Personality of Godhead to these three kinds of men. If it is not seen (that the
Vedas describe the Supreme Personality of Godhead) then such readers because of their ignorance do
not attain the purification described in the words ‘akhila-loka-mala-ksapana.’
When the class of bewildered men do not see this (that the Vedas describe the Supreme
Personality of Godhead), then the adage ‘like an iron rod untouched by fire’ describes the Vedas’
inability to purify them.
When the intelligent class does not see this, but instead speculates on the meaning of the Vedas,
the adage ‘Like a person who does not believe what has had heard of the virtues of the barren woman’s
children’ describes their cynical rejection of the Supreme Personality of Godhead. Or, this class, even
after understanding the truth, will not abandon non devotional duties and serve the Lord. Then the
adage ‘Like a person who, even after hearing the royal glories of the Ganges refuses to leave his own
place to go there’ applies to them.
When even the third class, they who are ultimately successful because they have attained self-
realisation, curtly declines to dive into the nectar of the topics of the Supreme Personality of Godhead,
the adage ‘like a cynic who declines to dive into a nectar lake because he mistakenly thinks the river
must be even more sweet’ applies to them.
The true result of hearing the Lord’s glories is described in the Visnu Purana in these words:
“When He enters the ears, Lord Hari kills all sins.”
10 This is also described in these words (Srimad Bhagavatam 10.87.40):
“Dear Lord, anyone who, by Your grace, has understood the glories of Your lotus feet is
callous to material happiness and distress, which arise from You alone. He is callous to praise or
condemnation by the ordinary people. If the devotee can thus maintain the transcendental position, in
the association of pure devotees daily hearing Your glorious activities in different ages and
incarnations, then You guarantee His liberation.”
11 This is again described in the First Canto (Srimad Bhagavatam 1.7.11):
“Srila Sukadeva Gosvami, son of Srila Vyasadeva, was not only transcendentally powerful. He
was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration
(Srimad Bhagavatam).”*
12 In this way it is proved that the Vedas describe the Supreme Personality of Godhead and His
transcendental qualities.
13 This is confirmed by the following words of the Sruti:
“O Visnu, by chanting Your holy name with a little understanding, we attain profound
transcendental knowledge.”
Rg Veda 1.156.3
“As water never touches a lotus leaf, so sin never touches a person who knows the Supreme
Personality of Godhead.”
Chandogya Upanisad 4.14.3
 “Work done for the Supreme Personality of Godhead will not bind one to the law of karma.”
Isa Upanisad 2
“One who has abandoned all material activities, whether pious or impious, is not touched by
sin.”
Sruti-sastra
“Meditating on the Supreme Personality of Godhead, he does not think: Why did I not do pious
deeds? Why did I sin?”
Taittiriya Upanisad 2.9.1
“They who have attained liberation still worship the Supreme Personality of Godhead.”
Sruti-sastra
In these and other verses describing devotional service the supremacy of the Supreme
Personality of Godhead is described. It is not at all refuted by the words of the Sruti-sastra:
14 At this point someone may protest: ‘The words that you think describe the Supreme are still
material in nature. The Supreme can never be described in words. This is confirmed in the Sruti-
sastra:
“Words cannot describe the Supreme. The mind will never reach Him.”
Taittiriya Upanisad 2.4.1 and 2.9.1
“Words cannot describe the Supreme.”
Sruti-sastra
“The Supreme, who enables us to speak, cannot be described in words.’
Kena Upanisad 1.5
“He who gives the ears the power to hear cannot be heard by the ears.”
Kena Upanisad 1.8
In this way the idea that the Supreme can be described in words is refuted.
15 To this doubt the answer is given: When something cannot be described directly, it also cannot
be described indirectly. Why is this not so? The two kinds of description are not different because
both ultimately come within the realm of words. Therefore, as material things may be described
directly, so by saying the Supreme cannot be described, an indirect description is given of the
Supreme. In this way it is proved that the Supreme can be described.
Anuccheda 102
1 That the Supreme Personality of Godhead is the ultimate goal and conclusion of the Vedas is
confirmed by the following words (Srimad Bhagavatam 10.87.41):
“O Lord, because You are limitless even the great demigods cannot find where You end. Even
You cannot find where You end. Within You the universes covered by ten and seven layers move as
specks of dust tossed through the ether by the wheel of time. Rejecting everything that is not You, the
Vedas become fruitful when they find You.”
2 Here it is said that the Lord’s transcendental forms and qualities are beyond description in two
ways: 1. Because they are infinite and 2. Because they cannot be properly described.
The Personified Vedas describe the infinity of the Lord’s form in the words: ‘O Lord, because
You are limitless (anantataya) even the great demigods, the rulers of Svargaloka and other planets,
cannot find where You end.” Why are You limitless (anantataya)? Because You have no end. Only
atheists say You have limits.
Why are You all knowing or all powerful? The Personified Vedas says: “Because You have no
limits (anantataya).” The Lord’s all knowingness and all powerfulness are real. They are not an
imagination, as the horn of a rabbit is. This is described in the Sruti-sastra”
“If someone says he fully understands the Lord of Vaikuntha, then he does not understand Him
at all.”
In this way the Lord’s limitlessness is described.
 The Personified Vedas then say: “Within You (yad-antara) the universes (anda-nicayah)
covered by ten and seven layers (savaranah), move (vanti) as specks of dust (rajamsi) tossed through
the ether (khe) by the wheel of time (saha vayasa).” Because limitless universes wander within Him,
the Lord is limitless and because He is the shelter of wonderful qualities, His qualities are also
limitless.
3 This is also described in Sruti-sastra:
“O Gargi, the Supreme is above heaven, below the earth, and between heaven and earth. The
Supreme is, always was, and always will be.”
Brhad-aranyaka Upanisad 3.8.4
“The heroic glories of Lord Visnu are countless as the specks of dust on the earth.”
Sruti-sastra
4 The Personified Vedas continue (Srimad Bhagavatam 10.87.41) quoted in text 1): ‘O Lord, the
Vedas become fruitful when they find You.” This means: “By describing how You are limitless, the
Vedas find their conclusion in You.” In the Sruti-sastra it is said that the bliss of the Supreme
Personality of Godhead is hundreds of times greater than the bliss of the demigod Brahma (Taittiriya
Upanisad 2.4.1):
“Words turn from the Supreme. One cannot attain Him with the mind’s help. A wise man who
understands the bliss of the Supreme Personality of Godhead never fears anything.”
Because the Supreme Personality of Godhead is limitless, His bliss is beyond measuring and
beyond the power of words to describe.
5 This is again described in Vedic literature:
“Even when wise men see great Mount Meru they still cannot understand it. In the same way
the Supreme Personality of Godhead cannot be understood, described, or imagined.”
6 By this explanation of how it is that the Supreme Personality of Godhead cannot be described,
it is proved that the Supreme Personality of Godhead can be described.
The form of the Supreme Personality of Godhead is directly described in these words
(Taittiriya Upanisad 2.1.3):
“The Supreme Personality of Godhead is eternal, full of knowledge, and free of all limits.”
The Lord’s transcendental qualities are described in these words (Svetasvatara Upanisad 6.8):
“The deeds of the Supreme Personality of Godhead display His limitless knowledge and
power.”
The Personified Vedas continue (Srimad Bhagavatam 10.87.41, quoted in text 1): ‘Rejecting
everything that is not You, the Vedas become fruitful when they find You.’ This means: ‘Rejecting
the material world, they find their conclusion in You.”
7 That the Lord is the origin of all qualities is described in Bhagavad-gita (10.4-5) where He
says:
“Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control
of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, non violence,
equanimity, satisfaction, austerity, charity, fame and infamy - all these various qualities of living
beings are created by Me alone.”*
It is also said in Vedic literature:
“Shyness, intelligence, fear and everything else, have all come from the heart of the Supreme.”
However, material knowledge and other material things are not identical with the Supreme.
This is described in Brhad-aranyaka Upanisad (4.4.22):
“This Supreme is not this. The Supreme is not that.”
The idea that the material world is the Supreme is again refuted in these words (Svetasvatara
Upanisad 6.8):
 “All His senses are transcendental. Any one of His senses can perform the action of any other
sense.”*
The Supreme Personality of Godhead is again described in these words:
“The Supreme Personality of Godhead is eternal and full of knowledge. He is free of all
limits.”
Taittiriya Upanisad 2.1.3
“The deeds of the Supreme Personality of Godhead display His limitless knowledge and
power.”
Svetasvatara Upanisad 6.8
8 Therefore the Lord’s knowledge and qualities are different from matter. The Personified Vedas
therefore say: ‘Rejecting material knowledge and all other material things, the Vedas find their
conclusion in You, O Lord.’ Although, because He is beyond the range of the material intelligence,
the form of the Supreme Personality of Godhead cannot be described, nevertheless, He can actually be
described to some extent. The Lord is beyond the realm of the material senses, as is confirmed by the
statement ‘O Lord, You are the tenth manifestation, beyond the world of matter.’ By this statement
alone it is seen that the Lord reveals His form only by His own wish. Because by His own wish He is
seen in the pure heart of a devotee, the Vedas conclude that He has the power to appear only when He
wishes.
9 That the Vedas are identical with the Supreme Personality of Godhead is described in the
following words:
“The Vedas and the impersonal Brahman, are both My eternal forms.”
The Supreme Personality of Godhead in Vedic literature
“The Vedas are identical with the Supreme Personality of Godhead.”
Srimad Bhagavatam 11.3.43
“The Vedas are directly the Supreme Personality of Godhead, Narayana, and are self-born.
This we have heard from Yamaraja.”*
Srimad Bhagavatam 6.1.40
10 That the Supreme Personality of Godhead is the conclusion of the Vedas is also confirmed in
the following words:
“This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in his maturity), is
sufficient in itself for God realisation. What is the need of any other scripture? As soon as one
attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the
Supreme Lord is established within his heart.”*
Srimad Bhagavatam 1.1.2
“The Supreme Personality of Godhead is described in the Upanisads.”
Brhad-aranyaka Upanisad 3.9.26
In this way the Vedas teach that the Supreme Personality of Godhead may be approached
through the Upanisads. It is also said:
“Looking through the eye of the Vedas one may see the Supreme Personality of Godhead.”
11 Rejecting the darkness of matter, the Supreme Personality of Godhead personally appears by
the means of His self-manifestation-potency, which is the Vedas. Even so, He still cannot be described
by ordinary, material words. As the manifestation of the sun is the same as the sun’s reflection in a
pot, so the Supreme Personality of Godhead, the master of all potencies, is also the same as His
potencies, and then again He and His potencies are also different. In the same way He is described by
words and then again words cannot describe Him.
12 This is described in the Garuda Purana:
 “Because He is inconceivable, the Supreme cannot be described by words and He can be
described by the words of the Vedas. He cannot be approached by logic and He can be approached by
logic. He cannot be known and He can be known. This is the conclusion of the Smrti.”
13 This is also described in the Sruti (Kena Upanisad 1.4):
“The Supreme is different from both the known and the unknown.”
Parasara Muni explains:
“We sages meditate on the Supreme Brahman, who is the abode of all potencies. When Lord
Hari enters the ear, faith grows and sins perish.”
14 At this point someone may protest: ‘Is it not so that the Vedas are the self-manifest-potency of
the Supreme Brahman, who is known as the Supreme Personality of Godhead? Since the Supreme
Personality of Godhead is thus revealed through His potency the Vedas, how is the impersonal
Brahman, which has no potencies, revealed?
Our opinion is that the impersonal Brahman is revealed in the Vedas because it is one of the
potencies of the Supreme Personality of Godhead. This is described in the following words (Srimad
Bhagavatam 8.24.32):
15 “You will be thoroughly advised and favoured by Me, and because of your inquiries,
everything about My glories, which are known as param brahma, will be manifest within your heart.
Thus you will know everything about Me.”*
16 Because the impersonal Brahman and the Supreme Personality of Godhead are not different,
the impersonal Brahman is not self-manifest. Here this is explained even in plain and ordinary words
and it is also explained in the Sruti-sastra. All of this does not refute the existence of the Lord’s
transcendental form, which is manifested by the Lord’s pastime potency and perceived by devotional
service. What is the nature of the Lord’s pastime-potency? It is perfectly pure. This is described in
the Suparna-sruti:
“They who smell the scents of matter do not smell the Supreme. They who see matter do not
see the Supreme. They who hear matter do not hear the Supreme. They who know matter do not
know the Supreme.”
The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas to
the Supreme Personality of Godhead.
Anuccheda 103
1 The potencies and the Lord who is the master of all potencies are one. The most important
form of the master of potencies is Bhagavan, or the Supreme Personality of Godhead. The most
important potency is Laksmi-devi, or the goddess of fortune. How many forms does limitless Laksmi-
devi manifest? Srimad Bhagavatam (10.39.55) names some of Her expansions:
2 “The Lord was served by His potencies Sri, Pusti, Gira, kanti, Kirti, Tusti, Ila, Ja, Vidya,
Avidya, Sakti and Maya.”
3 The word “Sakti” here means ‘Maha-laksmi’. “Sakti” here means the Lord’s first, great,
internal potency. ‘Maya’ here is His external potency. All these potencies beginning with Sri may be
divided into two groups: 1. Spiritual, and 2. Material. These groups are headed by Sri and Maya
respectively. The first group, the personal opulence of the Lord, is headed by Sri. It is not headed by
Maha-laksmi because She is the root from which all (both spiritual and material) potencies come. This
has already been explained. The second group, headed by Maya, is the opulence of the material
universes.
4 The Supreme Personality of Godhead Himself describes the potency Sri in these words (Srimad
Bhagavatam 3.16.7):
“Because I am the servitor of My devotees, My lotus feet have become so sacred that they
immediately wipe out all sin, and I have acquired such a disposition that the goddess Sri does not leave
Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to
secure from her a slight favour.”*
At the end of the Fourth canto (Srimad Bhagavatam 4.31.22) Sri Narada describes goddess Sri
in these words:
5 “Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on
His devotees. He does not care for the goddess Sri, nor for the kings and demigods who are after the
favours of goddess Sri. Where is that person who is actually grateful and will not worship the
Personality of Godhead?”*
6 This verse explains that Sri is the patroness of many human kings and others who offer prayers
to her. Cursed by Durvasa Muni, she appeared in the three material worlds, where she was born from
the ocean of milk and with a glance became the beloved of the Supreme Personality of Godhead.
The material potencies (Srimad Bhagavatam 10.39.55, quoted in text 2) are next described. Ila
is the earth, or also the pastime potency. Among the spiritual potencies, Vidya, or knowledge, is the
potency that enlightens one about the truth. It is also named Samvit. The pastime potency is divided
into knowledge and ignorance potencies. The ignorance potency, which makes one forget the Supreme
Lord’s powers and opulences, brought the bliss of ecstatic love to Lord Krsna’s mother (Yasoda). In
the same way it also bewildered the gopis, as is described in the Gopala-tapani Upanisad. This will be
described in detail at the proper time. The material ignorance potency makes the conditioned souls in
the material world forget the Supreme Personality of Godhead. It covers their true knowledge.
7 From the pastime potency the potencies Sandhini, Samvit, Hladini, Bhakty-adhara-sakti, Murti,
Vimala, Jaya, Yoga, Prahvi, Isana, Anugraha, and others are manifested. Sandhini is the potency of
eternal existence. Jaya is the potency of glory. Yoga is the potency of Yogamaya. Samvit is the
potency of knowledge and ignorance and it is also the potency of pure transcendence. Prahvi is the
potency of wonderful, limitless ability. Isana is the potency that makes everything possible. These and
other potencies are manifest from the pastime potency. Because the Maya potency is manifest from
the external potency, it is not counted among them. Part of the external potency, it remains far away
from the Supreme Lord’s purusa-avatara.
In the Tenth Canto, Thirty seventh Chapter (Srimad Bhagavatam 10.37.22-23) Narada prays to
Sri Krsna:
8 “My Lord, let me offer my respectful obeisances unto Your lotus feet. You are situated
completely in the transcendental position in perfect knowledge and bliss. You are complete in
Yourself and are beyond all desires. By exhibiting Your internal potency, You have set up the
influence of maya. Your unlimited potency cannot even be measured by anyone.*
9 “My dear Lord, You are the supreme controller. You are under Your own internal potency, and
it is simply vain to think that You are dependent on any of Your creations. You have taken birth in the
Yadu dynasty, or the Vrsni dynasty. Your advent on the surface of the earth in Your original form of
eternal blissful knowledge is Your own pastime. You are not dependent on anything but Yourself;
therefore I offer my respectful obeisances unto Your lotus feet.”*
10 An explanation of these two verses follows. The words ‘visuddha-vijnana-ghananm’ mean ‘the
Supreme Truth, whose transcendental form is full of pure knowledge’. “Sva-samsthaya’ means either
‘with Your transcendental form’ or ‘with Your own potencies’. ‘Samapta’ means either ‘eternally
perfect’ or ‘completely full’. ‘Sarvartha’ means ‘all opulences’. ‘Amogha-vanchitam’ means ‘never
cheated by insignificant, useless material desires.’ Thinking someone might consider the Lord cheated
in this way, Narada spoke the next words (which begin with ‘sva-tejasa’). ‘Sva-tejasa’ means ‘by the
power of Your internal potency’. ‘Nitya-nivrtta-maya-guna-pravaham’ Means ‘far away from the
modes of material nature.’
11 The words ‘atma-mayaya’ mean that the Lord associates with His internal potency, not with
His potency of the modes of material nature. ‘Bhagavantam imahi’ means ‘We take shelter of the
Supreme Personality of Godhead’. The second verse concludes: ‘I offer my respectful obeisances to
the Supreme Personality of Godhead, who is named Sri Krsna and who by His plenary portion is
present as the Supersoul in everyone’s heart.”
12 What does the word ‘isvaram’ mean here? The verse says ‘svasrayam atma-mayaya’, which
means ‘He is not dependent on His maya potency, which creates various material forms for the
individual spirit souls’, or it may also mean ‘He is the shelter of the maya potency, which creates
various material forms for the individual spirit souls.
What does the word ‘tvam’ (You) mean here? It means ‘Now that You have appeared in this
world, Your plenary expansion who acts as the controller of maya has entered within You. At the
same time, in order to enjoy many pastimes (kridartham) with Your potencies and because You love
Your devotees, You have appeared in a humanlike form (abhyattam manusya-vigraham).”
The humanlike form of the Supreme Personality of Godhead is described in Srimad
Bhagavatam:
“The form of the Supreme Brahman is like a human form.”
13 The verse continues: ‘dhuryam yadu-vrsni-satvatam’ (You are the leader of the Yadus, Vrsnis
and Satvatas. This shows that the Lord is full of love for His eternal associates.
In the verse (Srimad Bhagavatam 10.39.55) quoted in the beginning of this anuccheda (text 2),
Pusti and the other potencies are all partial expansions of the potency Sri. ‘Vidya’ there means
‘knowledge’ and the following word ‘avidya’ may also be properly understood as ‘avidya’ (with a long
initial a), in which case it means ‘the great knowledge’. The great knowledge here is pure devotional
service. This is described in Bhagavad-gita (9.2):
“This knowledge (of devotional service) is the king of education, the most secret of all secrets.
It is the purest knowledge, and because it gives direct perception of the self by realisation, it is the
perfection of religion. It is everlasting, and it is joyfully performed.”*
14 In Srimad Bhagavatam 10.39.55, quoted in text 2, the word ‘maya’ means ‘the external
potency’. The spiritual potencies headed by Sri should be understood to be different from the external
potency. The other potencies are like the external potency. In the pure description of the Lord it is
said that the Lord’s internal potency is divided into three according to the Lord’s nature of being
eternal, full of knowledge, and full of bliss. This is described in Visnu Purana (1.12.69) where Sri
Dhruva says:
15 “O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit
exist in You as one spiritual energy. But the material modes, which cause happiness, misery, and
mixtures of the two, do not exist in You, for You have no material qualities.”*
16 “The word ‘hladini’ means ‘the Lord’s internal potency that gives bliss’. ‘Tvayi sarva-
samsthitau’ means ‘Everything rests in You. It does not rest in the individual living entities (jivas).’
The verse says: ‘The three modes of material nature do not stay in You.’ These modes are described in
the words ‘hlada-tapa-kari misra’. ‘Hlada’ means ‘the material mode of goodness, which pleases the
heart’. ‘Tapa-kari’ means ‘the material mode of ignorance, which removes all happiness’. ‘Misra’
means ‘the material mode of passion, which gives a mixture of happiness and misery.’ The verse here
says that these three material modes do not exist in the Lord (guna-varjite).
‘In the Sarvajna-sukti it is said:
17 “The Supreme Personality of Godhead, the Supreme Controller, is always full of transcendental
bliss and is accompanied by the potencies hladini and samvit. The conditioned soul, however, is
always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-
house of all kinds of tribulations”.*
18 In sequence of importance, with the last the most important, these three potencies are listed
sandhini, samvit and hladini.
 As all pots are made by some potter, so everything that is has a cause somewhere. That the
Supreme Personality of Godhead is eternal and is not preceded by a cause that created Him is
confirmed by the Sruti-sastra (Chandogya Upanisad 6.2.1):
“O gentle student, before this material world was created, the eternal Supreme existed.”
That the Supreme Personality of Godhead exists in all places, times and circumstances, and
gives eternal life to others, is effected by His sandhini potency.
That the Supreme Personality of Godhead knows everything and enlightens others is effected
by His samvit potency.
That the Supreme Personality of Godhead experiences bliss and gives bliss to others is effected
by His hladini potency, which is the best of all.
19 In this way it is proved that the Lord’s internal potency is divided in three. The potency by
which the Lord personally appears in His transcendental form is called Visuddha-sattva, or the potency
of pure goodness. The Lord does not appear in any way other than through this potency, just as He
does not know or teach in any way other than through His samvit potency. The Visuddha-sattva
potency is called pure because it is untouched by the material potency maya. That the Visuddha-sattva
potency is beyond the realm of matter is explained in these words spoken by Markandeya to Narayana
Rsi (Srimad Bhagavatam 12.8.45-46):
20 “O my Lord, O supreme friend of the conditioned soul, although for the creation, maintenance
and annihilation of this world You accept the modes of goodness, passion and ignorance, which
constitute Your illusory potency, You specifically employ the mode of goodness to liberate the
conditioned souls. The other two modes simply bring them suffering, illusion and fear.”***
21 “O Lord, because fearlessness, spiritual happiness and the kingdom of God are all achieved
through the mode of pure goodness, Your devotees consider this mode, but never passion and
ignorance, to be a direct manifestation of You, the Supreme Personality of Godhead. Intelligent
persons thus worship Your beloved transcendental form, composed of pure goodness, along with the
spiritual forms of Your pure devotees.”***
22 An explanation of these two verses follows. These verses mean: ‘O Lord (isa), the modes of
goodness, passion and ignorance are the potencies You employ in Your pastimes?” How is that?
“They are employed for the creation, maintenance and annihilation of the material world.” The mode
of goodness (sattvamayi) is employed to bring peace (prasantyai) and great happiness. The other two
modes, passion and ignorance, are not employed for that purpose. They do not bring peace and they
are useless for advancement in service of the Lord. Therefore the words ‘vyasana-moha-bhiyah’
(suffering, illusion and fear) are used here to describe their employment.
The second verse says: ‘O Lord (bhagavan), therefore (tasmat) intelligent persons (kusalah)
serve (bhajanti) Your transcendental form of Lord Visnu, which is composed of pure goodness. In the
same way they also worship the forms of the individual living entities such as Svayambhuva Manu and
others who are Your pure devotees, and whose forms are also composed of pure goodness.’ They
never worship the forms of Brahma, Siva or the other demigods. Why? Because Your form brings
peace to the world (loka-prasantyai) it is very dear to them.
23 At this point the Supreme Personality of Godhead may protest: ‘In this way you have proved
that My form is a manifestation of the mode of goodness. Why do you insist, then, that it is not a
product of the illusory potency, maya?”
The reply is given: “O Lord, because fearlessness, spiritual happiness, and the kingdom of God,
Vaikunthaloka, are all achieved through the mode of pure goodness, Your devotees consider this mode
to be a direct manifestation of You, the Supreme Personality of Godhead.” From this it should be
understood that the mode of goodness mentioned here is the spiritual potency by which the Lord
manifests His form according to His own wish. The goodness here is not a product of matter. This is
described by Lord Siva in the following words (Srimad Bhagavatam 4.3.23):
24 “I am always engaged in meditating on Lord Vasudeva in pure Krsna consciousness (suddha-
sattva, or pure goodness). Krsna consciousness is always pure consciousness (goodness), in which the
Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.”*
25 The reason the Supreme Personality of Godhead cannot be understood by the senses of mind is
here given: He cannot be understood through the material modes of nature. The impure mode of
goodness is material in nature and the Lord cannot be understood through it. The pure mode of
goodness, however, is the Lord’s spiritual potency, and by its agency one can attain the Lord.
26 The words (Srimad Bhagavatam 12.8.46 quoted in Text 21) ‘loko yato bhayam utatma-sukham’
(fearlessness, spiritual happiness, and the kingdom of God are all achieved through the mode of pure
goodness) proof that pure goodness is a spiritual potency of the Lord. That the Lord’s form must be
manifest by His spiritual potency and cannot be manifest by a material mode of nature is confirmed in
Srimad Bhagavatam (10.3.24):
“My dear Lord, there are different Vedas, some of which describe You as unperceivable
through words and the mind. Yet You are the origin of the entire cosmic manifestation. You are
Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You
are free from change and deviation, and You have no material desires. Thus the Vedas say that You
are the substance. Therefore, my Lord, You are directly the origin of all Vedic statements, and by
understanding You, one gradually understands everything. You are different from the light of
Brahman and Paramatma, yet You are not different from them. Everything emanates from You.
Indeed, You are the cause of all causes, Lord Visnu, the light of all transcendental knowledge.”*
In Srimad Bhagavatam 12.8.46 the word ‘abhayam’ means ‘fearlessness’ and ‘anyat’, although
one word, means the two words ‘passion and ignorance.’ In the previous verse (Srimad Bhagavatam
12.8.45) the word ‘anya’ also meant both ‘passion and ignorance’. In this way the goodness that
manifests the Lord’s form is different from material goodness. This is also explained in Srimad
Bhagavatam (11.4.4):
“The form of the Lord then entered the three worlds. From His senses the working and
knowledge acquiring senses of the embodied beings became manifest. From His potency their
knowledge became manifest. From His breathing their actions and the powers of their bodies and
senses became manifest. With His three modes headed by goodness, He creates, maintains and
destroys the worlds.”
The words ‘jnanam svatah’ are explained by Srila Sridhara Svami in these words:
“These words mean that from the Lord’s own potency of pure goodness the knowledge of the
embodied beings is manifest.”
27 This is also described at the end of Brahma’s prayers (Srimad Bhagavatam 10.11.60):
“These descriptions of Lord Krsna’s pastimes with His cowherd boys, His eating with them on
the bank of the Yamuna, and Lord Brahma’s prayers unto Him, are all transcendental subject matters.
Anyone who hears, recites, or chants them surely gets all his spiritual desires fulfilled.”*
Srila Sridhara Svami comments:
“The word ‘vyaktetarat’ here means ‘transcendental pure goodness, which is different from the
world of matter.’”
This is also described by Maharaja Bharata (Srimad Bhagavatam 5.7.14):
“The Supreme Personality of Godhead is situated in pure goodness. He illuminates the entire
universe and bestows all benedictions upon His devotees. The Lord has created this universe from His
own spiritual potency. According to His desire, the Lord entered this universe as the Supersoul, and by
virtue of His different potencies, He is maintaining all living entities desiring material enjoyment. Let
me offer my respectful obeisances unto the Lord, who is the giver of intelligence.”*
Srila Sridhara Svami comments:
 “The words ‘paro rajah’ mean ‘beyond the material mode of passion, or situated in the pure
mode of goodness’.”
The Vedic literatures explain that the material modes of nature, which begin with material
goodness, affect the individual living entity (jiva), but they have no affect on the Supreme Personality
of Godhead (isa). This is confirmed by the Supreme Personality of Godhead Himself in these words
(Srimad Bhagavatam 11.25.12):
“The material modes of goodness, passion and ignorance influence the individual living
entities, but they have no influence on Me.”
28 The Lord again explains in Sri Bhagavad-gita Upanisad (7.12-14):
“Know that all states of being - be they of goodness, passion or ignorance - are manifested by
My energy. I am, in one sense, everything, but I am independent. I am not under the modes of
material nature, for they, on the contrary, are within Me.*
29 “Deluded by the three modes (goodness, passion and ignorance), the whole world does not
know Me, who am above the modes and inexhaustible.*
30 “This divine energy of Mine, consisting of the three modes of material nature, is difficult to
overcome. But those who have surrendered unto Me can easily cross beyond it.”*
31 That the Supreme Personality of Godhead is beyond the modes of material nature is also
described in the Tenth Canto (Srimad Bhagavatam 10.88.5):
“Sri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature;
therefore He is the supreme transcendental person. He can see everything inside and outside; therefore
He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and
worships Him, he also attains a transcendental position.”*
32 This is also described in Sri Visnu Purana (1.9.43):
“May the Supreme Personality of Godhead, in whom material goodness and the other material
modes are never present, and who is the first of all who are pure, be pleased with me.”
33 By the use of the adjective ‘prakrta’ (material) here the existence of other, non material modes
is implied. In the word ‘prasidatu’ (may He be pleased), the other, non material mode is the source of
the Lord’s pleasure. This other mode is pure goodness. It is described in Sri Visnu Purana (1.12.69,
quoted in text 15):
“O Lord, You are the support of everything. The three attributes hladini, sandhini, and samvit
exist in You as one spiritual energy. But the material modes, which cause happiness, misery and
mixtures of the two, do not exist in You, for You have no material qualities.”*
34 That the Supreme Personality of Godhead is beyond the touch of the material modes of nature
is also described in the Tenth canto, where Indra, the king of the demigods, says (Srimad Bhagavatam
10.27.4):
“My dear Lord, You are transcendental to all the material qualities. Your transcendental
position is visuddha-sattvam, which is above the platform of the material modes and Your
transcendental abode is above the disturbance of the material qualities. Your name, fame, form,
quality and pastimes are all beyond the material nature. Your abode is accessible only for one who
undergoes severe austerities and penances and is completely freed from the onslaught of material
qualities like passion and ignorance. If someone thinks that when You come within this material world
You accept the modes of material nature, he is mistaken. The webs of the material qualities are never
able to touch You, and You certainly do not accept them when You are present within this world.
Your Lordship is never conditioned by the laws of material nature.”*
35 An explanation of this verse follows. The word ‘dhama’ means ‘the Lord’s internal potency’,
and the Lord’s purity is described by the two adjectives ‘dhvasta-rajas-tamaskam’ (free from passion
and ignorance) and ‘tapomayam’ (consisting of transcendental knowledge attained by performing
austerities). ‘Tapah’ here means ‘transcendental knowledge attained by performing austerities.’ This
is described in the Sruti-sastra:
“By performing austerities the sage attained transcendental knowledge.”
The meaning is that knowledge attained by performing austerities is free from even the slightest
touch of matter. It is spiritual knowledge. It is different from the material mode of goodness.
Therefore this verse explains: ‘O Lord, material goodness and the other material modes do not exist
within You. You do not accept them.”
36 The following statement (Srimad Bhagavatam 10.2.34-35) of the demigods headed by Brahma
is an accurate description of the Lord’s transcendental position:
“O Lord, during the time of maintenance You manifest several incarnations, all with
transcendental bodies, beyond the material modes of nature. When You appear in this way, You
bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as
ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samadhi, ecstatic absorption
in thoughts of You. Thus You are worshipped by the Vedic principles.*
37 “O Lord, cause of all causes, if Your transcendental body were not beyond the modes of
material nature, one could not understand the difference between matter and transcendence. Only by
Your presence can one understand the transcendental nature of Your Lordship, who are the controller
of material nature. Your transcendental nature is very difficult to understand unless one is influenced
by the presence of Your transcendental form.”*
38 An explanation of these verses follows. In these words the Lord’s form is described as not
different from the mode of goodness. How is this mode of goodness described? It is pure goodness
(sattvam visuddham). It is described as pure because it is completely free from the slightest touch or
mixture of the material modes of passion or ignorance. It is the Lord’s internal potency. It is
supremely pure because it is not touched by even the smallest particle of matter.
39 Why does the Supreme Personality of Godhead come (srayate) to this world? So the embodied
souls (saririnam) may learn to fix their thoughts on His lotus feet and, most important, so the devotees
may taste the happiness of devotional service. This is described by Srimati Kunti-devi in these words
(Srimad Bhagavatam 1.8.20):
“O Lord, You Yourself descend to propagate the transcendental science of devotional service
unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being
able to discriminate between matter and spirit.”*
40 What is the nature of the Lord’s form? The answer is ‘sreya-upayanam’, which means ‘it
fulfils all the goals of life’. This means it is full of eternal, limitless, spiritual bliss. This means: ‘O
Lord, any idea that You and Your form are different is only a playful figure of speech. That idea is not
true.’ For this reason the people worship Your transcendental form (tavarhanam). How do they
worship You? The answer is given in the words ‘veda-kriya-yoga-tapah-samadhibhih’ (by the Vedic
principles, ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samadhi, ecstatic
absorption in thoughts of You).
41 The next verse (Srimad Bhagavatam 10.2.35, quoted in text 37) means: ‘O Lord, cause of all
causes (dhatah), if (cet) the knowledge that reveals You, the potency by which You manifest Yourself,
were not a manifestation of pure goodness, then how could it, by revealing You, purify (marjanam) the
ignorance of thinking You are different from Your form (ajnana-bhida)?” The conclusion, therefore, is
that Your form is not at all material.
At this point someone may protest: ‘My perception is limited by the mode of material
goodness. I cannot perceive higher than that. How, then, will I be able to perceive You.?”
The answer is given in the words ‘guna-prakasair anumiyate bhavann’, which mean ‘O Lord,
through the material modes of nature You may only be understood theoretically. With their help You
cannot be seen directly.” That is the meaning.
42 Or the phrase ‘vijnanam ajnanbhidapamarjanam guna-prakasair anumiyate bhavan’ may mean
‘If the ignorance of You is not removed, if there is only the help of the material modes, You can be
understood only theoretically.’ This means that only when His personal potency of pure goodness is
manifest can the Lord be seen directly. The demigods then proceed to describe two ways in which the
Lord may be known theoretically. They say: ‘prakasate yasya ca yena va gunah’ (You can be
understood by the qualities manifest from You or by the qualities manifest by You). Because You do
have an eternal relationship with the external material modes beginning with the mode of material
goodness, Your nature can be inferred from the material modes themselves as the sun’s rising can be
inferred from the red light of dawn and fire can be inferred from the presence of smoke. In both (ways
where You are inferred from the material modes) You are not manifest directly. In this way it is
proved that You directly appear only through the potency of the non material mode of pure goodness.
They who understand that the spiritual mode of pure goodness is free of any trace of the material
modes of passion and ignorance, and who know that the form of the Supreme Personality of Godhead
is a manifestation of pure goodness, become free from any touch of the mode of passion because they
are by nature peaceful, they are always neutral, they are unagitated, they are situated in knowledge of
the truth, and they do not speculate on the nature of the Lord, guessing it to be other than it is.
43 In the mode of goodness what is otherwise unknown is seen, in the mode of passion a great
variety is seen, and in the mode of ignorance that variety disappears. In the mode of goodness one
becomes neutral to the comings and goings of matter, in the mode of passion one tries to help others,
and in the mode of ignorance one tries to harm others. In this way there is material creation,
maintenance, and annihilation, and there is also indifference to all material happenings. If the slightest
trace of passion were present, the word ‘pure’ in ‘pure goodness’ would become meaningless. In the
state of pure goodness what is the use of stirring up the cauldron of passions?
44 If visuddha-sattva (pure goodness) is present, then sandhini-sakti’s partial expansion, adhara-
sakti (maintenance), samvit-sakti’s partial expansion, atma-vidya (spiritual knowledge), and hladini-
sakti’s potency, guhya-vidya (confidential knowledge) are also present. Pure goodness is the
combined form of these three potencies. By adhara-sakti the abode of the Supreme Personality of
Godhead is manifested. This is described in Srimad Bhagavatam (12.8.46):
“The great devotees know that the transcendental abode of the Lord is manifested from pure
goodness.”
Atma-vidya (spiritual knowledge) consists of two parts: knowledge, and the actions that lead on
to knowledge, and it eventually leads to the knowledge of service to the Lord. Guhya-vidya
(confidential knowledge) consists of two parts: devotional service and the actions that lead one to
devotional service, and it eventually leads to love for the Supreme Personality of Godhead.
45 This is clearly described in the prayers to goddess Laksmi in the Sri Visnu Purana (1.9.118):
“O beautiful goddess, with your potencies of yajna-vidya, maha-vidha, guhya-vidya, and atma-
vidya, you give various kinds of fruitive results and various kinds of liberation.”
46 In this verse ‘yajna-vidya’ means ‘fruitive actions’, ‘maha-vidya’ means ‘astanga-yoga’,
‘guhya-vidya’ means ‘devotional service’, and ‘atma-vidya’ means ‘speculative knowledge’. The
verse means: ‘Because you are the shelter of all these, you give various kinds of liberation and various
kinds of fruitive results.’ That is the meaning.
47 In the mode of pure goodness (visuddha-sattva) the Vasudeva form of the Lord is manifest.
Lord Siva describes this in the Fourth canto, Chapter three (Srimad Bhagavatam 4.3.23):
“I am always engaged in meditating on Lord Vasudeva in pure Krsna consciousness. Krsna
consciousness is always pure consciousness (visuddha-sattva), in which the Supreme Personality of
Godhead, known as Vasudeva, is revealed without any covering.”*
48 An explanation of this verse follows. The word ‘visuddha’ here means ‘because it is the Lord’s
internal potency it is free from even the slightest touch of matter’, and that is why the adjective
‘suddha’ (pure) is used here. This visuddha-sattva is here called ‘vasudeva-sattva’. Why is it called
‘vasudeva-sattva?’ Because the Supreme Personality of Godhead (puman) Lord Vasudeva is manifest
(iyate) because of it (yat).
49 Firstly the word ‘sattva’ is used here because this potency manifests the Supreme Truth and is
thus like the ‘sattva’ (goodness) that enables the unseen to be seen in this world. Secondly, the word
‘vasudeva’ is used because this potency enables one to understand the Supreme Personality of
Godhead, Lord Vasudeva. These two words are then put together into ‘vasudeva-sattva’, which is the
same as ‘visuddha-sattva’ (pure goodness).
The word ‘vasu’ means either ‘that which gives a home to the Supreme Personality of
Godhead’ or ‘the home in which the Supreme Personality of Godhead resides.’ ‘Deva’ means either
‘He who enjoys transcendental pastimes’ or ‘He who shines with great splendour.’ These two words
are then combined in the word ‘vasudeva’. Another meaning of ‘vasu’ is ‘wealth’. The Lord Himself
says (Srimad Bhagavatam 911.19.39): “The principles of religion are the real wealth desired by men.”
Therefore because the Supreme Personality of Godhead either possesses or causes other to possess the
wealth (vasu) that is religion, He is known as ‘vasudeva’. In this way ‘vasudeva-sattva’ is the same as
‘visuddha-sattva’ (pure goodness).
50 The knowledge by which one understands the effulgent form of the Supreme Personality of
Godhead is described by the Lord Himself in these words (Srimad Bhagavatam 11.11.25-24):
“Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of
passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon me,
however, is understood to be transcendental.”***
51 In this verse and in many other places in the scriptures, knowledge of the Supreme Personality
of Godhead is said to be beyond the touch of the modes of material nature. In this way the word
‘visuddha’ (pure) should be understood. This is the nature of the internal potency by which the
Supreme Personality of Godhead appears according to His own wish. ‘Sattva’ in this compound word
may be understood to be either in the locative case (where Lord Vasudeva is manifest) or the
instrumental case (by which Lord Vasudeva is manifest).
52 Srimad Bhagavatam 4.3.23 (quoted in text 47) clearly describes the Lord’s internal potency.
The word ‘apavrtah’ there means ‘is revealed without any covering’. If material goodness is manifest
it is only a reflection of pure goodness. It is like the reflection of a face in a mirror. The reflection is
the ‘covered’ aspect of the original face. That is the meaning here. Srimad Bhagavatam explains:
‘With all my (me) heart (manasa) I meditate (vidhiyate) on the Supreme Personality of Godhead
(bhagavan), who is eternally manifested in the (tasmin) mode of pure goodness (sattve).’ The
conclusion is that when the heart is situated in pure goodness it is able to meditate on the Supreme
Personality of Godhead.
53 At this point someone may protest: “If the Supreme Personality of Godhead can thus be
meditated on with the mind, what is the need of the mode of pure goodness?”
Srimad Bhagavatam answers with the words ‘hy adhoksajah’. “Hy’ means ‘because’ and
‘adhiksajah’ means ‘He is beyond the reach of the senses.’ This means the Lord cannot be understood
by the material senses.
In other readings the word ‘manasa’ (by the mind) is replaced by ‘namasa’ )with respectful
obeisances) and ‘hi’ (because) is replaced by the preposition ‘anu’. The sentence then becomes: ‘I
offer respectful obeisances and serve Lord Vasudeva, who is manifest by His manifesting potency of
pure goodness.’ The Supreme Personality of Godhead is not manifest in any way other than through
this potency. That is the meaning. Whether the Lord appears before us or remains invisible, we serve
Him by bowing down to offer our respects. That is the meaning of this passage.
54 The potency of pure goodness, which manifests the form of the Supreme Personality of
Godhead, appears as ‘murti’ and ‘vasudeva’. The ‘vasudeva’ portion is Maharaja Vasudeva and the
‘murti’ portion is his religious wife. The potencies led by Sraddha and Pusti are her sisters.
55 Srimad Bhagavatam (1.3.9) explains:
“In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of
King Dharma.”*
The word ‘kala’ here means ‘potency’. Because it is seen that the Lord’s incarnations named
Nara-Narayana appeared there, this potency should be understood to be the potency of pure goodness,
known as suddha-sattva or vasudeva-sattva. It is here named ‘murti’.
56 After a description of Sraddha and many others, Murti is mentioned in these words (Srimad
Bhagavatam 4.1.51):
“Murti, a reservoir of all respectable qualities, gave birth to Sri Nara-Narayana, the Supreme
Personality of Godhead.”*
57 The verse says: ‘Because the Supreme Personality of Godhead, who is a reservoir (utpatti) of
all (sarva) respectable qualities (guna), appeared within her, she gave birth to Them both.’ Because the
Supreme Personality of Godhead, whose form (murti) is eternal and full of knowledge and bliss,
appeared within her, she is named Murti. In the same way Maharaja Vasudeva is so named because
the Lord appears in the potency of vasudeva-sattva (pure goodness).
58 Maharaja Vasudeva is also described in the Ninth Canto (Srimad Bhagavatam 9.24.30):
“When Vasudeva was born, the demigods from the heavenly kingdom sounded kettledrums
(anakadundubhi). Therefore Vasudeva, who provided the proper place for the appearance of the
Supreme Personality of Godhead, Krsna, was also known as Anakadundubhi.”*
59 If Maharaja Vasudeva were not the place where the Supreme Personality of Godhead appeared
(hareh sthanam), then his name ‘Vasudeva’ would have no meaning.
In this way it should be understood that the Supreme Personality of Godhead appears by the
employment of His potency of pure goodness, which contains within it the potencies beginning with
hladini and the potencies beginning with Sri. These potencies may be divided in three parts: 1. The
potency of the opulence of the Supreme Personality of Godhead, 2. The potency that out of kindness
gives opulence to others, and 3. The partial expansion of the Lord’s opulence. These potencies also
may be divided into two parts: 1. The potency by which the Supreme Personality of Godhead appears
as the formless Brahman, and 2. The potency by which He displays His many transcendental forms.
This is the explanation. The verse quoted at the beginning of this anuccheda was spoken by Srila
Sukadeva Gosvami.
Anuccheda 104
1 Goddess Laksmi is the Lord’s limitless internal potency. Her form is a partial expansion of the
Lord’s form. This is described in these words (Srimad Bhagavatam 12.11.20):
“Goddess Laksmi is the constant companion of the Supreme Personality of Godhead. She is a
direct expansion of Lord Hari.”
2 Srila Sridhara Svami comments:
“The constant companion here is the Lord’s own potency. The reason for this is given in the
words: ‘saksad atmanah’ (directly manifested from Lord Hari). Because the Lord’s form is perfectly
spiritual and because she is not different from His form, she is His internal potency.
3 The word ‘saksat’ (directly) here confirms that goddess Laksmi is not the same as the illusory
potency maya. This is confirmed by the following description of the illusory potency (Srimad
Bhagavatam 2.5.13):
“The illusory energy of the Lord is ashamed to be seen by the Lord.”
4 That Goddess Laksmi is the Lord’s constant companion is described in the hayasirsa-
pancaratra:
 “Lord Hari is the Supreme Personality of Godhead. Goddess Laksmi is His potency. Goddess
Laksmi is female. Lord Kesava is male. Goddess Laksmi is never away from Lord Visnu. Lord Hari
is never away from Goddess Laksmi.”
5 This is also described in Visnu Purana (1.8.15):
“Goddess Laksmi, the mother of the universe, is the constant companion of Lord Visnu. O best
of brahmanas, as Lord Visnu is all pervading, so is she.”
6 The Visnu Purana (1.9.40) also explains:
“As Lord Janardana (Krsna), who is the master of the universe and the ruler of the demigods
appears in different incarnations, so does His companion Goddess Laksmi.”
7 That Laksmi-devi’s form is spiritual is described in the Skanda Purana:
“Material nature is eternal. Laksmi-devi, the spiritual potency, which takes shelter of Lord
Visnu, is also eternal. Lord Hari, who possesses all virtues, is also eternal. The wise say these three
are eternal.”
8 The Visnu Purana (1.9.44-45) also explains:
“May supremely pure Lord Hari, whose spiritual potency cannot be bound by the string of time
knotted with seconds, minutes and hours, be pleased with me.
“May Lord Visnu, who is said to be the Supreme Personality of Godhead, who is the Supersoul
present in all embodied beings, and who is served by Laksmi-devi, be pleased with us.”
9 Srila Sridhara Svami comments:
“Because time controls only the material realm and because the Lord’s eternal potency Laksmi-
devi is not different from the form of the Supreme Personality of Godhead, Laksmi-devi is not under
the control of time, which is like a string made of seconds, minutes, and hours. That is the meaning
here. This is so because she is not different from the form of the supremely pure Personality of
Godhead.
“At this point someone may protest: If Laksmi-devi is not different from Lord Visnu, then why
is He said to be her husband?
“The answer is given in the word ‘paramesah’. ‘Para’ means ‘supreme’, ‘ma’ means ‘mother’,
and ‘isah’ means ‘husband’. Therefore ‘paramesah’ (para+ma+isah) means ‘the husband of the
supreme mother, Laksmi-devi’. The words ‘suddho py upacaratah’ (served by Laksmi-devi) are
spoken with the intention to explain that although Laksmi-devi is, in some ways, not different from
Lord Visnu, she is also, in other ways, different from Him. The first two lines of this stanza are two
separate clauses. That is why the relative pronoun ‘yah’ (who) is used twice.’
10 That Laksmi-devi is both different from and not different from the Lord may be inferred from
these words, where the demigod Brahma prays (Srimad Bhagavatam 3.9.23):
“The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered
souls. His activities are always enacted through His internal potency, Rama, or the goddess of fortune.
I pray only to engage in His service in the creation of the material world, and I pray that I not be
materially affected by my works, for thus I may be able to give up the false prestige of being the
creator.”*
11 It is also said (Srimad Bhagavatam 7.9.2):
“The goddess of fortune, Laksmiji, was requested to go before the Lord by all the demigods
present, who because of fear could not do so. But even she had never seen such a wonderful and
extraordinary form of the Lord, and thus she could not approach Him.”*
12 Here Laksmi-devi was frightened because the form of Lord Nrsimadeva had never been seen or
heard of before.
In this way Srimad Bhagavatam 12.11.20 (quoted in text 1) has been explained.
The verse quoted in the beginning of this anuccheda was spoken by Srila Suta Gosvami.
Anuccheda 105
1 He whose form is eternal and full of knowledge and bliss, who possesses inconceivable,
wonderful, unlimited potencies, who is religion and the most religious person, who is not different
from anything and who is different from everything in many ways, who has no form and who has
form, who is all-pervading and localised, who is an ocean of limitless mutually contradictory qualities,
who by His own wish alone manifests His transcendental form which is completely different from the
gross and subtle elements of the material world, whose left side is decorated by the present of His
personal potency Laksmi-devi whose transcendental form is like His, whose transcendental form is
splendidly manifested among His splendid associates in His transcendental abodes, whose potencies,
wonderful playful qualities, pastimes, and features fill the great devotees with wonder, who is identical
with the impersonal Brahman, who is the shelter and sustenance of the marginal potency that is the
individual spirit souls, and whose abhasa-sakti manifests limitless material universes, is known as
Bhagavan (the Supreme Personality of Godhead) by the wise.
2 The Supreme Personality of Godhead is different from matter. The materialists cannot see,
understand, or imagine Him. He acts to create faith in the wise, who can understand Him. That he
cannot be understood by the foolish, and that He can only be known through the revelation of the
Vedas, is described in the following words, where the Personified Vedas says (Srimad Bhagavatam
10.87.24):
3 “Who, recently born and soon to die in this world, can know the Lord, who existed before all
and who fathered the great sage Brahma and all the demigods great and small? When the Lord lies
down and withdraws everything within Himself, there is no gross or subtle matter, material bodies
made of the two, time or scripture.”
4 In this verse ‘bata’ means ‘O Lord’, ‘iha’ means ‘in this material world’, ‘agrasaram’ means
‘You, who were perfect in the beginning’, ‘avara-janma-layah’ means ‘who were recently born and are
about to die’, and ‘Veda’ means ‘knows’.
The verse says: “Which of these persons can know You?” The Personified Vedas say the
Supreme Personality of Godhead was perfect in the beginning, and the others, who are all recently
born, are not able to understand Him. The words ‘yata udagad rsih’ means ‘from You Brahma was
born’. ‘Yam anu ubhaye’ means ‘After Brahma was born the demigods and other individual living
entities were born.’ All these living entities are recently born.
The Personified Vedas says: “When You take back (avakrsya) to the spiritual world the Vedas
(sastran), which teach about You, when You also lie down (sayita), closing Your eyes to the activities
of the material universe, then for the individual spirit souls who lie down with you there is no longer
any way to understand You. At that time there are no gross material elements (sat) beginning with
ether, no subtle material elements (asat) beginning with mahat-tattva, no material bodies made of gross
and subtle material elements (ubhayam), and no force of time (kala-jvarah). In this way there are also
no senses, no living force, and no other instruments of material life.”
At the time of creation the Vedas reveal the truth of the Supreme Personality of Godhead, but
the living entities, because they are recently born, born after the moment of creation, because they are
bewildered by the presence of material bodies and various material designations, and because they are
polluted by the power of time, cannot understand that revelation of the Supreme.
The Vedas say: “At the time of cosmic devastation everything enters within You. At that time,
because the Vedas have then disappeared, and because they are overcome with the sleep of ignorance,
the living entities also cannot understand You.”
This is described in the Sruti-sastra in these words:
5 “O Lord, when the living entities enter within You at the time of cosmic devastation they
cannot understand anything about You.”
Sruti-sastra
 “Words turn from the Supreme Personality of Godhead, for they cannot describe Him. With
the material mind one can never attain Him.”
Taittiriya Upanisad 2.4
“Who understands the Supreme? In this world who can describe Him?”
Sruti-sastra
“From what has everything come? Who has created this world? The demigods were recently
born. Who knows from whence they have come?”
Sruti-sastra
6 “Although fixed in His abode, the Personality of godhead is swifter than the mind and can
overcome all others running. The powerful demigods cannot approach Him. Although in one place,
He controls those who supply the air and rain. He surpasses all in excellence.”*
Isa Upanisad 8
“Neither the eyes, nor the ears, nor logic, nor memory, but only the Vedas can teach us about
the Supreme Personality of Godhead.”
Sruti-sastra
Anuccheda 106
1 That the ancient wise sages can directly understand and see the Supreme by serving Him with
devotion will be described in three verses from Srimad Bhagavatam (9.8.21-23) quoted in this
anuccheda. The first of these verses (Srimad Bhagavatam 9.8.21) says:
“My Lord, even Lord Brahma is to this very day unable to understand Your position, which is
far beyond himself, either by meditation or by mental speculation. So what to speak of others like us,
who have been created by Brahma in various forms as demigods, animals, human beings, birds and
beasts? We are completely in ignorance. Therefore, how can we know You, who are the
Transcendence?”*
2 This verse states: “Even Lord Brahma (ajanah) is to the very day (adya) unable to see (na
pasyati) You (tvam) or to understand (na budhyate) Your position (tvam).” Why can he not see or
understand You? The answer is given in the word ‘samadhi-yuktibhih’, which means ‘You cannot be
understood by meditation or mental speculation’. The word ‘apare’ means ‘How can others, who are
only recently born, see or understand You?” Why are the others said to be recently born? The answer
is given in the words ‘kuta pare tasya manah-sarira-dhi-visarga-srsta vayam aprakasah’, which means
‘So what to speak of others like us, whose mind, body, and intelligence have been created by Brahma
from the material modes of goodness, passion, and ignorance, and made into in various forms as
demigods, animals, and human beings? We are completely in ignorance, therefore, how can we see or
know You, who are the Transcendence?”
3 Why can the others (apare) not see the Lord? The answer is given in the next verse (Srimad
Bhagavatam 9.8.22):
“My Lord, You are fully situated in everyone’s heart, but the living entities, covered by the
material body cannot see You, for they are influenced by the external energy, conducted by the three
modes of material nature. Their intelligence being covered by sattva-guna, rajo-guna and tamo-guna,
they can see only the actions and reactions of these three modes of material nature. Because of the
actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, the
can see only the workings of material nature, they cannot see You Lordship.”*
4 The verse says: ‘My Lord, You are fully situated in everyone’s heart, but the living entities,
covered by the material body (ye deha-bhajah) cannot see You (na viduh). They see (vipasyanti) only
the material modes of nature (gunan). Sometimes they see only the mode of ignorance. Their
intelligence overpowered by the three modes, awake or dreaming they see only the material sense-
objects. In dreamless sleep they see only the mode of ignorance. They do not see You, who are
beyond the three modes of material nature. You are everywhere. Why do they no see You? Because
their minds are bewildered by the illusory potency maya, or by Your illusory potency maya, they
cannot understand You. Persons like us cannot understand You. Only Your devotees can understand
You.”
5 The next verse (Srimad Bhagavatam 9.8.23) explains:
“O my Lord, sages freed from the influence of the three modes of material nature - sages such
as the four Kumaras (Sanat, Sanaka, Sanandana, and Sanatana) - are able to think of You, who are
concentrated knowledge. But how can an ignorant person like me think of You?”*
6 This verse says: ‘My Lord, how can I think of You, who possess many wonderful
transcendental potencies? What is Your form like? It is full of knowledge.”
That the form of the Supreme Personality of Godhead is full of knowledge is described in the
scriptures in these words:
“The Visnu-murtis all had eternal, unlimited forms, full of knowledge, and bliss and existing
beyond the influence of time.”*
Srimad Bhagavatam 10.13.54
“The Lord’s form is spiritual and cannot be seen by the non devotees.”
Sri Visnu-sahasra-nama-stotra
The meaning is that because the Lord’s form is full of transcendental knowledge it cannot be
understood by the materialists. The speaker of this verse therefore says: ‘I am a victim of the three
modes of material nature. Therefore I am not able to think of You, O Lord.”
7 At this point the Supreme Lord may protest: “What is the proof that I am as you say?”
The speaker of this verse answers: “The proof is that sages freed from the influence of the three
modes of material nature - sages such as the four Kumaras (Sanat, Sanaka, Sanandana, and Sanatana) -
are able to think of You. Indeed, they are able to see You directly. As owls have no conception of the
sun, so some people cannot understand You. Recently born persons cannot understand You at all,
although the wise devotees can see You directly. That is the meaning. The Sruti-sastra explains
(Katha Upanisad 2.1.1):
8 “Generally speaking, no one can see the Supreme Personality of Godhead, who is beyond the
grasp of the material senses. However, one who is intelligent and saintly, and who aspires for
liberation, can turn his eyes from matter and become able to see the Supreme Personality of Godhead
residing within his heart as the Supersoul.”
9 The method of seeing and understanding the Lord is described in these words of the Mathara-
sruti:
“Devotional service brings one to the Supreme Personality of Godhead. Devotional service
enables one to see the Supreme Personality of Godhead. Devotional service conquers the Supreme
Personality of Godhead. Devotional service is more powerful than the Lord Himself.”
10 The scriptures also explains (Katha Upanisad 1.2.23 and Mundaka Upanisad 3.2.3):
“The Supreme Lord is not attained by expert explanations, by vast intelligence, or even by
much hearing. He is obtained only by one whom He chooses. To such a person He manifests His own
form.”*
11 The verse quoted in the beginning of this anuccheda was spoken by Amsuman to Lord
Kapiladeva.
In this sandarbha, Brahman and the Supreme Personality of Godhead (Bhagavan) have been
described.