Krsna Bhakti Ratna Prakash 2

Sri Krsna-bhakti-ratna-prakasa

 

The Splendor of the Jewel of Krsna-bhakti

 

Second Ray of Light

First Part

Introduction

atha pravakñye çré-kåñna-

padambuja-niñevanam

samasta-çastra-vihitaà
sarveñam uttamottamam

atha – now; pravakñye – I shall describe; çré-kåñna – of Çri Kåñna; pada – feet; ambuja – of the lotus;niñevanam – the devotional service; samasta – all; çastra – by the Vedic
scriptures; vihitam – described; sarveñam – of all; uttama- uttamam – the greatest.

 

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

Text 1

atha ity akarnya kecid vadanti: aho evaà nana-devataù santi. nana-térthani santi. nana-sat-karmadéni santi. atha sarveñam uttamaà brahmopasanam asti. eteñam
ekopasanena çreyo bhavati. kim anena. tatra çré-kåñna- carana-parayana vadanti: svarga-bhogino deva yad eva. tat  çruyatam. te sarve naçvaraù. kià teñam upasanena.
yatha:

atha – then; iti – thus; akaranya – hearing; kecit – some;vadanti – may say; aho – Oh; evam – in this way;nana – various; devataù – demigods; santi – there are; nana – various; térthani – pilgrimage places; santi – there are; nana – various; sat-karma-adéni – kinds of religious activity; santi – there are; atha – then; sarveñam – of all; uttamam – the best; brahma – of Lord Brahmä; upasanam – the worship; asti – is; eteçam – ofthem; eka – one; upasanena – by worship; çreyaù – best;bhavati – is; kim anena – what is the need?; tatra – in this matter; çré- kåñna – of Çri Kåñna; carana – to the lotus feet; parayanaù – those who are devoted; vadanti – say; svarga – in the heavenly planets; bhoginaù – enjoying; devaù – the devigods; yat – because; eva – certainly; tat – that; çruyatam – may be heard; te – they; sarve – all; naçvaraù – are subject todeath; kim – what is the use?; teñam – of them; upasanena – of the worship; yatha – just as.

When some people hear these words they may say: “There are many demigods. There are many different pilgrimage places. There are many different kinds of religious activity. Of all kinds of worship the worship of the demigod Brahmä is the best. How is it that you glorify the service of Çri Kåñna’s lotus feet?”
They who are devoted to Çri Kåñna’s lotus feet may reply: “The Vedic literatures explain that the demigods who enjoy various kinds of sense-gratification in the upper planetary systems are not immortal. They are all subject to death. For this reason how can anyone derive lasting benefit from worshiping them?” This is discussed in Çrimad-Bhägavatam (11.10.26) in the following words:

Text 2

tavat sa modate svarge
yavat punyaà samapyate
kñéna-punyaù pataty arvag
anicchan kala-calitaù

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

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

Text 3

tatha çré-çré-gétayaà çré-bhagavan uvaca

trai-vidya maà soma-paù puta-papa
yajïair iñöva svargatià prarthayante
te punyam asadya surendra-lokam
açnanti divyan divi deva-bhogan

tatha – in the same way; çré-çré-gétayam – in the Bhagavad-géta; çré-bhagavan – the Supreme Personality of Godhead; uvaca – sai; trai-vidyaù – the knowers of the three
Vedas; mam – unto Me; soma-paù – drinkers of soma juice; puta – purified; papaù – sins; yajïaiù – with sacrifices; iñöva – after worshiping; svargatim – passage ti heaven; prarthayante –  pray; te – they; punyam – virtue; asadya – enjoying;surendra – of
Indra; lokam – world; açnanti – enjoy; divyan – celestial; divi –  in heaven; deva-bhogan – pleasures of the gods.

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

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

Text 4

te taà bhuktva svarga-lokaà viçalaà
kñéne punye martya-lokaà viçanti
evaà trayé-dharmam anuprapanna
gatagataà kama-kama labhante

te – they; tam – that; bhuktva – enjoying; svargalokam – heaven; viçalam – vast;kñéne – being exhausted; punye – merits; martya-lokam – mortal earth; viçanti – fall down; evam – thus; trayé – three Vedas; dharmam – doctrines; anuprapannaù –  following; gata-agatam – death and birth; kama-kamaù –  desiring sense enjoyments; labhante – attain.

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

Text 5

ato deva-sevanena kim. tatha brahmadénam apy evam. kim anyeñam. yatha çré-bhagavan uvaca

lokanaà loka-palanaà
mad bhayaà kalpa-jévinam
brahmano ‘pi bhayaà matto
dvi-parardha-parayuñaù

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

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

“Ordinary people, the planetary leaders that live for a kalpa, and even Lord Brahmä, who lives for two parärdhas, fear Me.”

Text 6

evaà nana-térthani. çré-çuka uvaca

vidya-tapaù-prana-nirodha-matré-
térthabhiñeka-vrata-dana-japyaiù
natyanta-çuddhià labhate ‘ntaratma
yatha hådi-sthe bhagavaty anante

evam – in the same way; nana – various; térthani – pilgmage places; yatha – just as; çré-çukaù – Çrila Çukadeva Gosvamé; uvaca – said; vidya – by knowledge;tapaù – austerity;
prana-nirodha – drilling the respiration; maitré – being friendly to everyone; tértha – in holy places; abhiçika –  bathing; vrata – observing vows; dana – giving charity;japyaiù –
and chanting mantras; na – not; atyanta – great;çuddhim – purity; labhate – attains; antaù – within; atma – a person;yatha – as; hådi – in the heart; sthe – situated; bhagavati – when the Supreme Personality of Godhead; anante – unlimited.

What is the use of going on pilgrimage? Çrila Çukadeva Gosvämi says (Çrimad-Bhägavatam 12.3.48):

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

Text 7

tatha båhan-naradéye

kià devaiù kim u va çastraiù
kià va térthabihiñecanaiù
kåñna-bhakti-vihénanaà
kià tapobhiù kim adhvaraiù

tatha – in the same way; båhat-naradéye – in the Båhan- naradéya Purana; kim – what is the use?; devaiù – of worshipping the demigods; kim – what is the use?; u – indeed;va –
or; çastraiù – of studying the Vedic literatures; kim – what is the use?; va – or; tértha – in holy places; abhiçecanaiù – ofbathing; kåñna – to Çri Kåñna; bhakti – devotional service; vihénanam – of those without; kim – what is the use?; tapobhiù – of austerities; kim – what is the use?; adhvaraiù – of Vedic sacrifices.

This is also described in the following statement of Båhan- näradiya Puräna (28.116):

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

Text 8

atha nana-dharma-katha yatha

dharmaù satya-dayopeto
vidya va tapasanvita
mad-bhaktyapetam atmanaà
na samyak prapunati hi

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

The Lord describes religious rituals in these words (Çrimad-Bhägavatam 11.14.22):

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

Text 9

tatha çrimad-uddhava uvaca

dana-vrata-tapo-homa-
japa-svadhyaya-saàyamaiù
çreyobhir vividhaiç canyaiù
kåñne bhaktir hi sadhyate

tatha – in that way; çrémat-uddhavaù – Çriman Uddhava; uvaca – said; dana – charity; vrata – vows;tapaù – austerities; homa – sacrifices; japa – chanting mantras; svadhyaya – study; samyamaiù – controlling the senses; çreyobhiù – good; vividhaiù – various; ca – also; anyaiù – by others;kåñne – for Lord Kåñna; bhaktiù – devotion; hi – certainly; sadhyate – is perfected.

This is also confirmed by the following verse of Çrimad- Bhägavatam (10.47.24), where Çrimän Uddhava says:

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

Text 10

tatha

dharmaù svanuñöhitaù puàsaà
viñvaksena-kathasu yaù
notpadayed yadi ratià
çrama eva hi kevalam

tatha – in the same way; dharmaù – occupation; svanuñöhitaù – executed in terms of one’s own position; puàsam – of humankind; viñvaksena – the Personality of Godhead
(plenary portion); kathasu – in the message of; yaù – what is; na – not; utpadayet – does produce; yadi – if;ratim – attraction;  çramaù – useless labor; eva – only; hi – certainly; kevalam –  entirely.

Çrimad-Bhägavatam again confirms this in the following words (1.2.8):

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

Text 11 (a)

ata eva çré-kåñna-carana-sevanaà vina na kim api. yatha brahmadayaù sarve naçvaraù. naçvaropasanena naçvaro bhavatéti tad-uddeçena tapasyaya va kim. svayaà naçvara ye te kià çaçvatatvaà dasyanti. nana-dharma- karmana va kim. karma-bandhaya kalpate yatha mucukunda- stutiù

ataù eva – therefore; çré-kåñna – of Çri Kåñna; carana – of the lotus feet; sevanam – the devotional service; vina – without; na – not; kim api – anything; yatha – just as;
brahma-adayaù – Brahma and the other demigods; sarve – all; naçvaraù – are subject to death; naçvara – of those subject to death; upasanena – by the worship; naçvaraù – subject to death; bhavati – one becomes; iti – thus; tat – of this; uddeçena – bythe
indication; tapasyaya – of austerity; va – or; kim – what is thebenefit?; svayam – themselves; naçvaraù – subject to death;ye –  those who are; te – they; kim – how; çaçvatatvam – immortality; dçyanti – will give; nana – various; dharma – pious activities; karmana – and fruitive works; va – or; kim – what is the benefit?; karma – of fruitive work; bandhaya – for the bondage;kalpate – qualify; yatha – just as; mucukunda – of Maharaja Mucukunda; stutiù – the prayer.

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

Text 11 (b)

na kamaye ‘nyaà tava pada-sevanad
akiïcana-prarthyatamad varaà vibho
aradhya kas tvaà hy apavargadaà hare
vånéta aryo varam atma-bandhanam

na – not; kamaye – I desire; anyam – other; tava – Your;pada –
of the lotus feet; sevanat – than the devotioal service;
akiïcana – of one without any possessions; prarthyatamat – from
the request; varam – benediction; vibho – O all-powerful Lord;
aradhya – having worshipped; kaù – who?; tvam – YOu; hi –
certainly; apavarga – liberation; dam – granting; hare – O Lord
Hari; vånéte – would choose; aryaù – a spiritually advanced
person; caram – a benediction; atma – for his own; bandhanam –
bondage.

“My dear Lord, I therefore pray that I may simply be engaged
in rendering transcendental loving service unto Your lotus feet,
which is the ambition of the pure devotees who are freed from all
kinds of material contamination. You are the Supreme Personality
of Godhead, and You can offer me anything I want, including
liberation. But who is such a foolish person that after pleasing
You he would ask from You something which might be the cause of
entanglement in this material world?”*

Text 11 (c)

tathaiva brahmopasanena kim. brahmapi çunyam.
çunyopasanena çunyatvaà prapnoti. yatha çruti
yadåçé bhavana yasya siddhir bhavati tadåçé iti
çunyopasanena kim. nityakñara-parananada-sukha-svarupa-
çré-kåñnacandra-caranaravinda-premamåta-madhu-panena
vaïcitaù syat.

tatha – in the same way; eva – certainly; brahma – of Brahma;
upasanena – of the worship; kim – what is the benefit?; brahma –
Brahma; api – also; çunyam – the void; çunya – of the void;
upasanena – by the worship; çunyatvam – the state of being
merged in the void; prapnoti – one attains; yatha – just as;
çrutiù – the Çruti-çastra; yadåçé – like which;
bhavana – meditation; yasya – of whom; siddhiù – perfection;
bhavati – is; tadåçé – like that; iti – thus; çunya – of the
void; upasanena – of the worship; kim – what is the benefit?;
nitya – eternal; akñara – imperishable; para – transcendental;
ananda-sukha – of bliss; svarupa – the form; çré-
kåñnacandra – of Çri Kåñnacandra; carana – feet;
aravinda – of the lotus; preme – of pure love; amåta – of the
nectar; madhu – of the honey; panena – by drinking; vaïcitaù –
deprived; syat – is.

At this point someone may claim that worship of the impersonal
Brahman or the void is the most exalted form of worship. This
person may further claim that by worshiping the void one becomes
one with the void. That one may become one with the void in this
way he may claim is supported by the Çruti-çästra, which
states: “The spiritual aspirant attains various types of
spiritual perfection according to the nature of his meditation.”
To this person I reply: The eternal, imperishable,
transcendental and blissful nectar honey of pure love for Çri
Kåñnacandra’s lotus feet completely robs the void of all its
attractiveness. Who could be attracted to the void, if the nectar
of Çri Kåñna’s lotus feet is available?

Second Part

Text 12 (a)

atha mumukñunoktam: naitat tada kim. yadi dehader muktir
bhavati. tada kià na bhutam. tat praty uttaram eva yatha: so
‘ham iti jïana-niçcayena nirvana-muktir bhavati. tena kim.
muktiù kim iti yatha:

atha – now; mumukñuna – by one desorious of liberation;
uktam – said; na – not; etat – this; tada – then;kim – what?; yadi –
if; dehaadeù – from the coverings of the material body, mind,
intelligence, and ego; muktiù – liberation; bhavati – is;tada –
then; kim-what?; na – not; bhutam – was; tat prati – tothis;
uttaram – the answer; eva – certainly; yatha – just as;saù – He;
aham – I am; iti – thus; jïana-niçcayena – by this conclusion;
nirvana-muktiù – the liberation known as nirvana; bhavati –
is; tena – of this; kim – what is the use?;muktiù – liberation;
kim – what?; iti – thus; yatha – just as.

The liberationist may say: “I do not agree. When one becomes
liberated he becomes free from encagement in the matrial body,
mind, intelligence, and ego. This condition is supremely
desirable.”
To this fellow I reply: The liberation known as nirväna-
mukti, where one thinks “so ‘ham (I am the Supreme)”
is useless. The devotees never consider this false liberation at
all desirable. For example, verse 110 from Çrila Rüpa
Gosvämi’s Padyävalé explains:

Text 12 (b)

bhaktir bhagavataù seva
muktis tat-pada-laìghanam
ko muòho dasataà prapya
prabhavaà padam icchati

bhaktiù – devotional service; bhagavataù – of the Supreme
Personality of Godhead; seva – the service; muktiù – liberation;
tat – of Him; pada – of the lotus feet; laìghanam – jumping over;
kaù – what?; muòhaù – fool; dasatam – service; prapya – having
attained; prabhavam padam – such liberation; icchati – desires.

“Bhakti is devoional service to the lotus feet of the Supreme
Personality of Godhead, and mukti is the impersonalists’
liberation, which neglects the Lord’s lotus feet. Who would be so
foolish that, having attained the service of the Lord’s lotus feet,
would give it up for the empty impersonal liberation?”

Text 13

tatha valmékéye çré-ramacandraà prati hanumatoktam

bhava-bandha-cchide tasyai
spåhayami na muktaye
bhavan prabhur ahaà dasa
iti yatra vilupyate

tatha – in the same way; valmékéye – in Valméki Muni’s
Ramayana; çré-ramacandram prati – to Çri Ramacandra;
hanumata – by Hanuman; uktam – said; bhava – of material
existance; bandha – the bonds; chide – breaking; tasyai – forthat;
spåhayami – I desire; na – not; muktaye – for liberation;
bhavan – You; prabhuù – are the master; aham – I; dasaù – am the
servant; iti – thus; yatra – where; vilupyate – is broken.

This is also described in Välmiki Muni’s Rämäyana, where
Hanumän says to Lord Rämacandra:

“I do not desire liberation from the bonds of material
existance if that liberation means our relationship, where
You are the master and I the servant, will be broken.”

Text 14

tatha bhavartha-dépikayam

tvat-kathamåta-pathodhau
viharanto maha-mudaù
kurvanti kåtinaù kecic
catur-vargaà tånopamam

tatha – in the same way; bhava-artha-dépikayam – in
Çridhara Svamé’s Bhavartha-dépika; tvat – of You; katha –
of the topics; amåta – of nectar; pathodhau – in the ocean;
viharantaù – sporting; maha – with great; mudaù – delight;
kurvanti – consider; dåtinaù – the devotees; kecit – some;catuù-
vargam – the four goals; of religion, economic development, sense-
gratification, and liberation; tåna – to a blade of grass;
upamam – equal.

This is also confirmed by the following statement of Çrila
Çridhara Svämi’s Bhävärtha-dipikä (10.87.21):

“O my Lord, because the devotees enjoy pastimes with great
delight in the nectar ocean of the description of You, they
consider impersonal liberation to be no more valuable than a
blade of grass.”

Text 15

ata eva çré-kåñne bhaktiù sadhya. yatha

caturñu puruñartheñu
guòho ‘yaà bhakt-saàjïakaù
dvija eva hi jananti
munayo naradadayaù

ataù eva – therefore; çré-kåñne – for Çri Kåñna;
bhaktiù – devotional service; sadhya – should be attained;
yatha – just as; caturçu – among the four; puruça-artheçu –
goals of human endeavor; guòhaù – confidential; ayam – this;
bhakti – devotional service; saàjïakaù – named; dvijaù – the
brahmanas; eva – certainly; hi – indeed;jananti – understand;
munayaù – the sages; narada-adayaù – headed by Narada.

That everyone should endeavor to attain Lord Kåñna’s
devotional service is explained in the following statement of
Vedic literature:

“Lord Kåñna’s devotional service is supremely valuable and
confidential. Although it may be relatively easy to attain the
four human goals of piety, economic development, sense-
gratification, and liberation, it is comparatively very difficult
to attain Lord Kåñna’s devotional service. Närada, and the great
brähmana sages know this.”

Text 16

tatha mukter bhaktir garéyasé. yatha

jarayaty açu ya koçaà
nigérnam analo yatha

tatha – in that way; mukteù – than liberation; bhaktiù –
devotional service; garéyasé – is more important; yatha – just
as; jarayati – dissolves; açu – quickly; ya – which;koçam – the
subtle body; nigérnam – things eaten; analaù – fire;yatha – as.

Devotional service is more valuable than liberation. This is
confirmed by the following statement of Çrimad-Bhägavatam
(3.25.33):

“Bhakti, devotional service, dissolves the subtle body of the
living entity without separate effort, just as fire in the
stomach digests all that we eat.”*

Text 17

tatra mukter bhaktiù sudurlabha. yatha

rajan patir gurur alaà bhavataà yadunaà
daivaà priyaù kula-patiù kva ca kiìkaro vaù
astv evam aìga bhagavan bhajataà mukundo
muktià dadati karhicit sma na bhakti-yogam

tatra – in this connection; mukteù – than liberation;
bhaktiù – dvotional service; sudurlabha – is more difficult to
attain; yatha – just as; rajan – O my dear King; patiù –
maintainer; guruù – spiritual master; alam – certainly;
bhavatam – of you; yadunam – the Yadu dynasty; daivam – the
worshipable Deity; priyaù – very dear friend; kula-patiù – the
master of the dynasty; kva ca – sometimes even; kiìkaraù –
servant; vaù – of you (the Panòavas); astu – to be sure;evam –
aìga – O King; bhagavan – the Supreme Personality of Godhead;
bhajatam – of those devotees engaged in service; mukundaù – the
Lord, the Supreme Personality of Godhead; muktim – liberation;
dadati – delivers; karhicit – at any time; sma – inded;na – not;
bhakti-yogam – loving devotional service.

Devotional service is more difficult to attain than
liberation. This is confirmed by the following statement of
Çrimad-Bhägavatam (5.6.18):

“My dear King, the Supreme Person, Mukunda, is actually the
maintainer of all the members of the Pänòava and Yadu
dynasties. He is your spiritual master, worshipable Deity,
friend, and the director of your activities. To say nothing of
this, He sometimes serves your family as a messenger or servant.
This means He worked just as ordinary servants do. Those engaged
in getting the Lord’s favor attain liberation from the Lord very
easily, but He does not very easily give the opportunity to
render direct service unto Him.”*

Text 18

kintu sadhavo ‘pi muktià na vaïchanti. yatha

na kiïcit sadhavo dhéra
bhakta hy ekantino mama
vaïchanty api maya dattaà
kaivalyam apunar-bhavam

kintu – however; sadhavaù – the devotees; api – also; muktim –
liberation; na – do not; vaïchanti – desire; yatha – justas;
na – never; kiïcit – anything; sadhavaù – saintly persons;
dhéraù – with deep intelligence; bhaktaù – devotees; hi –
certainly; ekantinaù – completely dedicated; mama – unto Me;
vanchanti – dsire; api – indeed; maya – by Me; dattam – given;
kaivalyam – liberation; apunaù-bhavam – freedom from birth and
death.

The devotees fo not desire to attain impersonal liberation. This is
confirmed by the following statement of Çrimad-Bhägavatam
(11.20.34):

“Because My devotees possess saintly behavior and deep
intelligence they completely dedicate themselves to Me and do not
desire anything besides Me. Indeed, even if I offer them
liberation from birth and death, they do not accept it.”*

Third Part

Text 19 (a)

athatra kecid adhyatmika vadanti: aho kåñnaà yad
vadasi sa eva çaréré rupavan paricchinnavayavaç
cakñuñyaù ataù sa eva bhautikaù. bhautikatvat sthulaù
sthulatvan naçvaraù. naçvaropasanena kim iti. ekaù
kåñnaù eva upasanéyaù iti yad uktaà tad
atyantasambhavanéyopadeçaù. eña vedanta-çastrair
anabhidheyaù. yatha vasiñöha-ramayane çré-ramacandraà
prati vasiñöhenoktam;

atha – now; atra – in this connection; kecit – some;
adhyatmikaù – the adhyatmika philosophers; vadanti – say;
aho – Oh; kåñnam – Kåñna; yat – which; vadasi – youdescribe;
saù – He; eva – certainly; çaréré – posessing a body;
rupavan – possessing a body; parichinna – limited in terms of
space; avayavaù – with limbs; cakñuñyaù – visible to the eyes;
ataù – therefore; saù – He; eva – certainly; bhautikaù – made of
material elements; bhatikatvat – because of being made of
material elements; sthulaù – gross matter; sthulatvat – because
of being made of gross matter; naçvaraù – subject to death;
naçvara – of one subject to death; upasanena – of the worship;
kim – what is the benefit?; iti – thus; ekaù – only; kåñnaù –
Kåñna; eva – certainly; upasanéyaù – is worshippable; iti –
thus; yat – which; uktam – said; tat – that; atyanta – verymuch;
asambhavanéya – impossible; upadeçaù – instruction; eçaù – He;
vedanta – çastraih – by the Vedanta-sutra; anabhidheyaù –
unnamed; yatha – just as; vasiñöha-ramayane – in the
Vasiñöha Ramayana; çré-ramacandram prati – to Lord
Ramacandra; vasiñöhena – by Vasiñöha Muni; uktam – said.

At this point the ädhyätmika philosophers may protest: This
Kåñna whom you describe possess a form limited in size, and
visible to the material eyes. Such a limited, visible form must
needs be composed of gross matter, and is therefore subject to decay
and death. What is the use of worshiping someone who is subject
to death? Your statement, therefore, that Çri Kåñna is the
sole object of worship, is clearly untenable. Furthermore, Çri
Kåñna is not even mentioned by name in the codes of the
Vedänta-sütra. That all forms within this material world
(including that of your Kåñna) are subject to annihilation is
confirmed in the Vasiñöha Ramayana in the following words
spoken by Vasiñöha Muni to Çri Rämacandra:

Text 19 (b)

yad idaà dåçyate sarvaà
jagat sthavara-jaìgamam
tat suñuptav iva svapnaù
kalpante pravinaçyati

yat – what; idam – this; dåçyate – is seen; sarvam – theentire;
jagat – universe; sthavara-jaìgamam – full of moving and non-
moving creatures; tat – that; suçuptau – in deep sleep;iva – like;
svapnaù – a dream; kalpa – of the kalpa; ante – at the end;
pravinaçyati – becomes destroyed.

“Whatever You see in this material world, which is filled
with moving and non-moving living entities, is like the dream of
a person fast asleep. At the end of the kalpa whatever is in this
universe will be destroyed.”

Text 20

tathoddhavaà prati çré-bhagvan vasudeva uvaca

yad idaà manasa vaca
cakñurbhyaà çravanadibhiù
naçvaraà gåhyamanaà ca
viddhi maya-mano-mayam

tatha – in the same way; uddhavam prati – to Uddhava; çré-
bhagavan – the Supreme Lord; vasudevah – Vasudeva; uvaca – said;
yat – that which; idam – this world; manasa – by the mind; vaca –
by speech; cakñurbhyam – by the eyes; çravana-adibhiù – by
the ears and other senses; naçvaram – temporary; gåhyamanam –
that which is being accepted or perceived; ca – and; viddhi – you
should know; maya – manaù-mayam – it is only imagined to be real
by the influence of maya.

This is also confirmed by the Supreme Lord Väsudeva, who said
to Uddhava (Çrimad-Bhägavatam 11.7.7):

“My dear Uddhava, the material universe that you perceive
through your mind, speech, eyes, ears and other senses is an
illusory creation that one imagines to be real due to the
influence of mäyä. In fact, you should know that all of the
objects of the material senses are temporary.”*

Text 21 (a)

ata eva sarvaà maya-mayam iti matva nityaà nirakaraà
niraïjanaà nirlepaà ca brahmopasyam iti tathaivoktaà
vasiñöhe vasiñöhena

aste ‘nastam iti bhasvan
yo devo hi niramayaù
sarvada sarva-kåt sarvaù
paramatma maheçvaraù

ataù eva – therefore; sarvam – everything; ma/ya – of the
illusory potency; mayam – consisting; iti – thus; matva –
considering; nityam – eternal; nirakaram – formless;
niraïjanam – passionless; nirlepam – untouched by matter; ca –
also; brahma – impersonal Brahman; upasyam – worshippable; iti –
thus; tatha – in that way; eva – certainly; uktam – said;
vasiñöhe – in the Vasiñöha Ramayana; vasiñöhena – by
Vasiñöha Muni; aste – rests; anastam – not in His own abode;
itaù – thus; bhasvan – effulgent; yaù – who; devaù – deity; hi –
certainly; niramayaù – free from disease and all material
defects; sarvada – always; sarva – of everything; kåt – the
creator; sarvaù – everything; parama-atma – the Supersoul;
maha-éçvaraù – the Supreme Controller.

Everything in this material world is composed of the
illusory potency (mäyä). By the process of meditation one should
worship the eternal, formless, emotionless, and non-material
Supreme. This is confirmed in the Vasiñöha Rämäyana by the
following words of Vasiñöha Muni to Çri Rämacandra:

“The Supreme Godhead is the all-pervading effulgent soul
that is at once everything that exists, the creator of
everything, the controller of everything, and never touched by
the material world, which is its creation.”

Text 22

tatha çruter vakya-våttau

antaùkarana-tad-våtti-
sakñé caitanya-vigrahaù
ananda-rupaù satyaù san
kià svatmanaà prapadyase

tatha – in the same way; çruteù vakya-våttau – in the
Çruti-vakya-våtti; antaùkarana – of the mind; tat-våtti – the
actions; sakñé – the witness; caitanya – of consciousness;
vigrahaù – the form; ananda – of bliss; rupaù – the form;
satyaù – transcendental truth; san – being so; kim – is it so?;
sva-atmanam – your own self; prapadyase – you will surrender.

The impersonal Godhead is again described in the following
statement of the Çruti-väkya-våtti:

“The supreme, eternal, blissful transcendental consciousness
is the witness of everyone’s thoughts. Will you surrender
yourself to that eternal consciousnes?”

Text 23

athañöavakra-saàhitayam

aho niraïjanaù çanto
bodho ‘yaà prakåteù paraù
etavantam ahaà kalaà
ha mohena viòambitaù

atha – now; añöavakra-saàhitayam – in the Añöavakra-
saàhita; aho – Oh; niraïjanaù – untouched by matter;
çantaù – peaceful bodhaù – consciousness; ayam – this;
prakåteù – matter; paraù – above; etavantam – like this; aham –
I; kalam – to time; ha – Oh; mohena – with illusion;
viòambitaù – imitated.

The impersonal Godhead is again described in the following
statement of the Añöävakra-saàhitä:

“I am the peaceful dispassionate consciousness that remains
beyond the jurisdiction of matter. Only for a certain period of
time do I remain under the influence of illusion and mistakenly
think that I am matter.”

Text 24 (a)

tatra karñna vadanti: ya eva guna-rupa-varjitaù
acalas tv akarta kaya-mano-vakyair agrahyaù sa eva na
kiïcit tatra brahma-jïané vadati: evaà neti. yatha
çrutau:

tatra – in this connection; karñnaù – the devotees of Çri
Kåñna; vadanti – say; yaù – who; eva – certainly;guna –
qualities; rupa – and form; varjitaù – without; acalaù –
unmoving; tu – also; akarta – the non-doer; kaya – by body;
manaù – mind; vakyaiù – and words; agrahyaù – unattainable;
saù – He; eva – certainly; na – not; kiïcit – something;tatra –
there; brahma-jïané – the knower of Brahman; vadati – says;
evam – in this say; na – not; iti – thus; yatha – just as;çrutau –
in the Çruti-çastra.

To these arguments the devotees of Lord Kåñna reply: When
the Vedic literatures say the Supreme has neither qualities nor
form, is unchanging, the non-doer, untouchable by the body,
unknowable by the mind, and indescribable by words, these
statements are, of course, all true, but nevertheless, the
impersonalists’ interpretation of them to support the concept of
a formless, impersonal Deity are not. The proper interpretation
of these descriptions may be seen in the following explanation of
Çvetäçvatara Upaniñad (3.19):

Text 24 (b)

apani-pado javano grahéta
paçyaty acakñuù sa çånoty akarnaù
sa vetti vedyaà na ca tasyasti vetta
tam ahur agryaà puruñaà mahantam

apani – without hands; padaù – or feet; javanaù – the
fastest; grahéta – accepting; paçyati – sees;acakñuù – without
eyes; saù – He; çånoti – hears; akarnaù – without ears; saù –
He; vetti – knows; vedyam – the object of knowledge;na – not; ca –
and; tasya – of Him; asti – there is; vetta – the knower;tam – Him;
ahuù – they describe; agryam – original; puruñam – person;
mahantam – great.

“Learned transcendentalists explain that God is the greatest,
the original person. He has no material hands, but He can take
anything. He has no material legs, but He can travel faster than
anyone. He has no material eyes, but He sees everything. He has
no material ears, but He hears everything. He knows everything, but
not one knows Him.”

Text 24 (c)

tatra bhagavata vadanti aho vaicitryam. so ‘stéti
panòita vadanti. tasya vetta nastéty api vadanti ca. ata
eva asti nastéti sandehaù. yatra sandehas tasyanveñanena
kim iti. tato brahma-vadé vadati aho asti nastéti sandeho
jïana-rahitanam. astéti niùsandehaù. tat çruyataà
yatha çrutau:

tatra – in this connection; bhagavataù – the devotees;
vadanti – say; aho – Oh; vaicitryam – wonderful; saù – He;asti – is;
iti – thus; panòitaù – scholars; vadanti – say; tasya – ofHim;
vetta – the knower; na – not; asti – is; iti – thus;api – also;
vadanti – they say; ca – also; ataù eva – therefore;asti – is; na –
not; asti – is; iti – thus; sandehaù – doubt;yatra – where;
sandehaù – doubt; tasta – of him; anveçanena – of inquiry;kim –
what is the benefit; iti – thus; tataù – therefore; brahma-
vadé – the impersonalist; vadati – says; aho – Oh; ati – is; na –
not; asti – is; sandehaù – doubt; jïana – of knowledge;
rahitanam – of those devoid; asti – is; iti – thus;
niùsandehaù – without; tat – that; çruyatam – should be heard;
yatha – just as; såutau – in the Çruti-çastra.

The devotees of the Lord comment on this verse by saying:
“This is certainly very wonderful.” The learned scholars say:
“This is certainly true. No one can understand the Supreme Lord.
O this there is no doubt. What  the use of trying to understand
Him? The impersonalists say: “Only the ignorant think the Lord
cannot be understood. Of this there is no doubt. This is
confirmed by the following words of the Brahma-bindu Upaniñad:

Text 25

ghåtam iva pasyasi niguòhaà
bhåte bhåte vasati ca vijïanam
satataà manthayitavyaà
manthana-bhute prakaçate atma

ghåtam – butter; iva – like; payasi – in milk; guòham –
concealed; bhåte bhåte – held; vasati – remains; ca – also;
vijïanam – knowledge; satatam – continually; manthaitavyam – to be
churned; manthana-bhute – when churned; prakaçate – is manifest;
atma – the self.

“Just as butter remains hidden within milk, in the same way
the transcendental self remains hidden from view. By repeatedly
churning the milk of transcendental knowledge, the transcendental
Self will become manifest.”

Text 26

dåçyaç ca

rahur adåçyo ‘pi yatha
çaçi-bimba-sthaù prakaçate jagati
tatha sarva-gato ‘py atma
buddhi-stho dåçyatam iti

dåçyaù – visible; ca – also; rahuù – the Rahu planet;
adåçyaù – invisible; api – even; yatha – just as; çaçibimba –
on the moon; staù – situated; prakaçate – becomes manifest;
jagati – in the world; tatha – in the same way; sarva-gataù –
omniprescdnt; api – although; atma – the self; buddhi – in the
intelligence; staù – situated; dåçyatam – may be seen; iti –
thus.

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

“Just as the Rahu planet, although generally invisible, can
be seen within the moon, in the same way the all-pervading Self may
be seen within the intelligence.”

Text 27

karta ca

savitari udite yadvat
karoti karmani jéva-loko ‘yam
na ca tani karoti ravir
na karayati va tadvad atma

karta – the doer; ca – also; savitari – when the sun; udite – has
risen; yadvat – like that; karoti – perform;karmani – activities;
jéva – lokaù – the living entities; ayam – they; na – not;ca – and;
tani – these acivities; karoti – performs; raviù – the son; na –
not; karayati – causes to do; va – or; tadvat – like that;
atma – the self.

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

“When the sun rises living entities perform various
activities. The sun, however, is not the doer or the cause of any
of these actions. In the same way the Self neither acts nor
causes anyone else to act.”

Text 28

tatha hastamalake

nimittaà manaç-caskñur-adi-pravåttau
nirastakhilopadhir akaça-kalpaù
ravir loka-ceñöa-nimittaà yatha saù
sa nityopalabdhi-svarupo ‘ham atma

tatha – in that way; hastamalake – in the Hastamalaka-
çastra; nimittam – the cause; manaù – mind;cakñuù – eyes;
adi – beginning with; pravåttau – in the manifestation; nirasta –
rejeted; akhila – all; upalabdhiù – designations; akaça-
kalpaù – like the sky; raviù – the sun; loka – of the living
entities; ceñöa – the activities; nimittam – the cause;yatha –
just as; saù – he; saù – he; nitya – eternally;upalabdhi-
svarupaù – full of transcendental knowledge; aham – I am;
atma – the self.

This is also confirmed by the following statement of the
Hastämalaka-çästra:

“The transcendentalist should give up all identification with
the material body, mind, and the eyes and other sense organs. He should
be free from all designations, just as the featureless sky. In
this condition the transcendentalist neither acts nor causes
others to act, just as the sun does not cause the actions of the
living entities. When the transcendentalist thus becomes full of
transcendental knowledge, he then realizes ‘I am the Self’.”

Text 29

tat-praptav upayo yatha çrutau cit-prakaçe

agaman me mano ‘nyatra
samprataà ca sthiré-kåtam
evaà yo vetti dhé-våttaà
so ‘ham ity avadharayet

tat – of that condition; praptau – in the matter of attainment;
upayaù – method; yatha – just as; çrutau – in the Çruti-
çastra; cit – of transcendental knowledge; prakaçe – in the
menifestation; agamat – went; me – my; manaù – mind;anyatra –
elsewhere; sampratam – at present; ca – and; sthiré-kåtam –
steadied; evam – in this way; yaù – one who; vettiunderstands;
dhé – of the intelligence; våttam – the behavior; saù – he;
aham – I am; iti – thus; avadharayet – one may understand.

The method of attaining this state of spiritual enlightenment
is described in the following words of the Çruti-çästra:

“One should think in the following way: My mind, which was
formerly uncontrolled is now very carefully controlled. Now that
I understand the actual nature of the intelligence I can see
everything clearly, and I can understand the statement so ‘ham
(I am the Self)’ “.

Text 30

evam atma jïana-dåñöya dåçyate prapyate ca
vasiñöhe

mågair yatha måganaà ca
gajanaà ca gajair yatha
pakñinaà pakñibhir yadvat
jïeyaà jïanena gåhyate iti.

evam – in this way; atma – the self; jïana – of
knowledge; dåñöya – by the sight; prapyate – is
obtained; ca – also; vasiñöhe – in the Vasiñöha
Ramayana; mågaiù – by deer; yatha – just as;
måganam – fo deer; ca – also; gajanam –  ofelephants;
ca – also; gajaiù – by elephants; yatha – just as;
pakñinam – of birds; pakñibhiù – by birds; yadvat – just
s; jïeyam – may be understood; jïanena – by knowledge;gåhyate – is grasped; iti – thus.

The Supreme Self can be understood when one has the eyes of
transcendental knowledge. This is described by the following
statement of Vasiñöha Rämäyana:

“Deer understand the inner workings of the deer community.
Elephants understand what transpires among the elephants. The
activities of the birds are easily understood by birds. In the
same way the transcendent Self can be understood when one becomes
like Him by the cultivation of transcendental knowledge.”

Text 31 (a)

tad evaà jïanena jïayate. ajïananaà na kim api.
athaitat çrutva çré-kåñnacandrasya carana-parayana
vadanti: bhavata yad uktam tat kim. çré-kåñnacandrasya
carana-vaibhavaà ye na jananti. ta eva evaà vadanti. te ‘ti-
kñudraù. kñudra-matayaù sukñmaà na paçyanti. tatra:

tat – therefore; evam – in this way; jïanena – by knowledge;
jïayate – is understood; ajïananam – of those who are
ignorant; na – not; kim api – anything; atha – therefore;etat –
this; çrutva – having heard; çré-kåçacandrasya – of Çri
Kåñnacandra; carana – to the lotus feet; parayanaù – those
who are devoted; vadanti – say; bhavata – by you; yat – what;
uktam – has been said; tat – that; kim – what is it?; çré-
kåñnacandrasya – of Çri Kåñnacandra; carana – of the lotus
feet; vaibhavam – the opulence; ye – who; na – do not;jananti –
understand; te – they; eva – certainly; evam – in this way;
vadanti – say; te – they; ati-kñudraù – very unimpoetant;
kñudra-matayaù – unintelligent; sukñmam – the subtle truth;
na – do not; paçyanti – see; tatra – in this connection; it is
said.

The impersonalist will then conclude His explanation by
saying: The Absolute, therefore, is understood only by
cultivating transcendental knowledge, and they who are ordinary
persons, and not great scriptural scholars, have no ability to
understand the Absolute at all.

When they who are devoted to Çri Kåñnacandra’s lotus feet
hear these words, they reply: What are you saying? Only they who
are ignorant of the transcendental opulences of Çri
Kåñnacandra’s lotus feet can speak in such a way. Such persons
are neither important nor intelligent. They cannot see the
subtle nature of the Supreme at all. In this connection it is
said:

Text 31 (b)

ye kåñna-caranambhoja-
makaranda-madhuvrataù
na bhavanti paraà kñubdhas
te nana-patha-gaminaù

ye – those who; kåñna – of Lord Kåñna; carana – at the
feet; ambhoja – at the lotus; makaranda – of the honey;
madhuvrataù – the bumble-bees; na – not; bhavanti – are; param –
very much; kñubdhaù – disturbed; te – they; nana – various;
patha – paths; gaminaù – traversing.

“They who are like bumble-bees licking the honey of Lord
Kåñna’s lotus feet are not very disturbed by the followers
of the many so-called spiritual paths.”

Text 32

yatha brahmadi-stutiù

tvam eka evasya sataù prasutis
tvaà sannidhanaà tvam anugrahaç ca
tvan-mayaya samvåta-cetasas tvaà
paçyanti nana na vipaçcito ye

yatha – just as; brahma-adi-stutiù – the prayer of Brahma;
tvam – You (O Lord); ekaù – being one without a second, You are
everything; eva – indeed; asya sataù – of this cosmic
manifestation now visible; prasutiù – the original source;
tvam – Your Lordship; sannidhanam – the conservation of all such
energy when everything is annihilated; tvam – Your Lordhsip;
anugrahaù va – and the maintainer; tvat-mayaya – by Your
illusory, external energy; saàvåta-cetasaù – those whose
intelligence is covered by such illusory energy; tvam – unto You;
paçyanti – observe; nana – many varieties; na – not;
vipaçcitaù – learned scholars or devotees; ye – who are.

In this connection also Brahmä prays to Lord Kåñna (Çrimad-
Bhägavatam 10.2.28):

“The efficient cause of this material world, manifested
with its many varieties as the original tree, is You, O Lord. You
are also the maintainer of this material world, and after
annihilation you are the one in whom everything is conserved.
Those who are covered by Your external energy cannot see You
behind this manifestation, but theirs is not the vision of
learned devotees.”*

Text 33 (a)

atah sarvopari çré-kåñnacandra eka eva jïanibhir
jïayate. yatha

kåñnasyopari kaçcid va
tulyo bhinno ‘sti yo vadet
sa tasya mayayacchanno
nalapet taà kadacana

ataù – therfore; sarva – everything; upari – above; çré-
kåñnacandraù – Çri Kåñnacandra; ekaù – alone; eva –
certainly; jïanibhiù – by those who know the truth; jïayate –
is understood; yatha – just as; kåñnasya – Kåñna; upari –
above; kaçcit – someone; va – or; tulyaù – equal;bhinnaù –
separate; asti – there is; yaù – who; vadet – may say;saù – he;
tasya – of Lord Kåñna; mayaya – by the illusory potency
maya; acchannaù – is covered; na – not; alapet – may speak;
tam – about Him; kadacana – at any time.

Those who understand the actual truth know that Çri
Kåñnacandra is the Supreme. He is above everyone and
everything. This is described in the following statement of the
devotees:

“One who thinks that there is someone somewhere who is superior
to, equal to, or independent of Lord Kåñna, is certainly
covered by the illusory potency, mäyä. Such a bewildered person
cannot properly describe Lord Kåñna at any time.”

Text 33 (b)

ity evaà yat kiïcit sarvaà çré-kåñna-vaibhavam iti
mantavyam.

iti – thus; evam – in this way; yat – what; kiïcit – whatever;
sarvam – everything; çré-kåñna – of Çri Kåñna;
vaibhavam – the potency; iti – thus; mantavyam – should be
considered.

From all this the conclusion should be that everything that
exists is the potency of Çri Kåñna, the transcendent
Supreme Personality of Godhead.

Fourth Part

Text 34 (a)

atha bhagavataù çré-kåñnasya bhautikaà prakåtaà sa-
gunaà sthulaà deham iti yad ajïanad uktaà tad iti
çruyatam. yatha sammohana-tantre prathama-paöale naradaà
prati sanaka uvaca

atha – now; bhagavataù – of the Supreme Personality of Godhead;
çré-kåñnasya – Çri Kåñna; bhautikam – made of material
elements; prakåtam – material; sa – gunam – with the modes of
material nature; sthulam – gross matter; deham – body;iti – thus;
yat – which; ajïanat – out of ignorance; uktam – said;tat – that;
iti – thus; çruyatam – may be heard in the Vedic literatures;
yatha – just as; sammohana – tantre – in the Sammohana-tantra;
prathama-paöale – in the First Paöala; naradam prati – to
Narada; sanakaù – Sanaka-kumara; uvaca – said.

Out of ignorance some may say that the form of Çri Kåñna,
the Supreme Personality of Godhead, is made of gross matter and
consists of the three modes of material nature and the material
elements earth, water, fire, air, and ether. The Lord’s
body is not at all material, but is completely spiritual. This
fact is described throughout the various Vedic literatures. For
example, in the Sammohana-tantra Sanaka-kumära says to Närada
Muni:

Text 34 (b)

tad-anandamayé radha
tad-anandamayo hariù
na bhautiko deha-baddhas
tayor ananda-rupayoù

tat-ananda-mayé – composed of transcendental bliss; radha –
Çrimati Rädhärané; tat-ananda-mayaù – composed of
transcendental bliss; hariù – Lord Hari; na – not; bhautikaù –
made of material elements; deha-baddhaù – with bodies; tayoù – of
Them; ananda – of bliss; rupayoù – whose forms.

“Çri Rädhä’s form is made of transcendental bliss. Lord
Hari’s form is made of transcendental bliss. They have forms of
bliss. Their forms are not creations of the material elements.”

Text 35

yatha vatsa-harane brahma-stutiù

asyapi deva vapuño mad-anugrahasya
svecchamayasya na tu bhutamayasya ko ‘pi
neçe mahi tv avasituà manasantarena
sakñat tavaiva kim utatma-sukhanubhuteù

yatha – just as; vatsa – of the calves; harane – in the theft;
brahma – of Lord Brahma; stutiù – the prayer; asyz – of this;
api – indeed; deva – O my Lord; vapuçaù – this form which appears
just like a little child; mat-anugrahasya – merciful to me; sva-
icchamayasya – which appears to fulfill the desires of the
devotees; na – not; tu – but; bhutamayasya – composed of material
elements; kaù – Brahma; api – although I am; na – not;içe – I am
able; mahi – the transcendental potencies; tu – indeed;avasitum –
to ascertain; manasa – by my mind; antarena – within; sakñat –
directly; tava – Your; eva – certainly; kim uta – and what tospeak
of; atma-sukha-anubhuteù – the happiness You experience in Your
transcendental pastimes.

This is also described by Lord Brahmä, who, after stealing
the Lord’s calves, spoke the following prayer (Çrimad-
Bhägavatam 10.14.2):

“My dear Lord, Your form is transcendenal to all material
elements. I can understand that You have mercy upon me because
you are revealing that form, standing before me like a small
child. But although I am Lord Brahmä, the so-called creator of
this universe, I am unable to ascertain the transcendental
potencies of Your body. And if I am unable to understand the
spiritual potency of Your child-like body, then what can I
understand about Your transcendental pastimes?”*

Text 36

kintu çré-kåñnasya vigrahaà bhautikaà yo vadati.
tatraha båhad-vaiñnave

yo vetti bhautikaà dehaà
kåñnasya paramatmanaù
sa sarvasmad bahiñkaryaù
çrauta-smarta-vidhanataù

kintu – however; çré-kåñnasya – of Çri Kåñna;
vigraham – the form; bhautikam – made of the five matirial
elements; yaù – one who; vadati – says; tatra – in thisconnection;
aha – says; båhat-vaiñnave – the Båhad-Viñnu Purana;
yaù – one who; vetti – knows; bhautikam – made of material
elements; deham – the body; kåñnasya – of Çri Kåñna;
parama – atmanaù – the Supreme Personality of Godhead; saù – he;
sarvasmat – all; bahiçkaryaù – contradicting; çrauta – of the
Çruti-çastra; smarta – and the småti-çastra; vidhanataù –
the injunctions.

Some people may still say that Çri Kåñna’s form is
material. The Båhad-Viñnu Puräna addresses them in the
following words:

“One who thinks that the form of Çri Kåñna, the Supreme
Personality of Godhead, is made of material elements, directly
contradicts the clear descriptions of the Çruti- and Småti-
çästra.

Text 37

mukhaà tasyavalokyatha
sa-celo jalam aviçet
paçyet suryaà spåçed vari
ghåtam praçya viçudhyati

mukham – the face; tasya – of him; avalokya – having seen; atha –
then; sa – with; celaù – garments; jalam – the water;aviçet – one
should enter; paçyet – one should see; suryam – the sun;
spåçet – one should touch; vari – water; ghåtam – ghee;
praçya – one should drink; viçudhyati – one becomes purified.

“If one should happen to see the face of such an offender, he
should jump with his clothing in a body of water, look at the
sun, touch water, or drink ghee in order to purify himself from
contamination.”

Text 38

sthulatvaà yad uktaà tad iti yatha maha-kaurme

asthulaç cananuç caiva
sthulo ‘nuç caiva sarvataù
avarnaù sarvataù proktaù
sa-varnaç ca prakértitaù

sthulatvam – being made of gross material elements; yat –
which; uktam – said; tat – that; iti – thus; yatha – justas; maha-
kaurme – in the Maha-Kurma Purana; asthulaù – not large; ca –
and; ananuù – not small; ca – and; eva – certainly;sthulaù –
large; anuù – small; ca – also; eva – certainly;sarvataù – in all
respects; avarnaù – colorless; sarvataù – in all respects;
proktaù – is described; sa-varnaù – with color; ca – also;
prakértitaù – is described.

That Çri Kåñna’s form is not material is also described in
the Mahä-Kürma Purana:

“The Supreme Lord’s form is neither large nor small, but at
the same time it is supremely large and supremely small. It is
completely colorless, and at the same time it manifests various
colors. All these contradictions exist within the Supreme Lord’s
form.”

Text 39

tatha çukoktiù

amuné bhagavad-rupe
maya te hy anuvarnite
ubhe api na gåhnanti
maya-såñöe vipaçcitaù

tatha – in the same way; çuka – of Çrila Çukadeva Gosvami;
uktiù – the statement; anuné – all these; bhagavat – unto the
Supreme Personality of Godhead; rupe – in the forms; maya – by
me; te – unto you; hi – certainly; anuvarnite – described
respectively; ubhe – both; api – also; na – never;gåhnati –
accepts; maya – external; såñöe – being so manifested;
vipaù-citaù – the learned one who knows.

This is also confirmed by Çrila Çukadeva Gosvämi (Çrimad-
Bhägavatam 2.13.35):

“Neither of the above forms of the Lord, as just described unto
you from the material angle of vision, is accepted by the pure
devotees of the Lord who now Him well.”*

Text 40

ataù sthula-rupaà yat tad bhagavan-mayaya såñöam.
etayoù paraà çré-kåñnacandraù. yatha govinda-våndavane
bhagavati çré-kåñne balarama-praçne

paramatma paraà brahma
sac-cid-ananda-vigrahaù
çabda-brahma-mayaù sakñat
svayaà prakåtir éçvaraù
ady-anta-rahitaù suksàa-
sthulatétaù parat paraù

ataù – then; sthula – large; rupam – form; yat – which;tat –
that; bhagavat – of the Supreme Personality of Godhead; mayaya –
by the illusory potency; såñöam – created; etayoù – of them
both; param – above; çré-kåñnacandraù – Çri Kåñnacandra;
yatha – just as; govinda-våndavane – in the Govinda-Våndavana;
bhagavati – to the Supreme Personality of Godhead; çré-
kåñne – Çri Kåñna; balarama – of Lord Balarama; praçne –
in the question; parama-atma – the supersoul; param brahma – the
Supreme Brahman; sat – eternal; cit – full of knowledge;ananda –
and full of bliss; vigrahaù – whose form; çabda-brahma-mayaù –
consisting of the Vedic hymns; sakñat – directly; svayam –
personally; prakåtiù – the material potency; éçvaraù – the
Supreme Controller; adi – beginning; anta – and end; rahitaù –
without; sukñma – the small; sthula – and the large; atétaù –
beyond; parat – than the greatest; paraù – greater.

Large and small forms within the material world are all
products of the Supreme Lord’s illusory potency, mäyä. Çri
Kåñnacandra’s form, being completely spiritual and not at all a
product of mäyä, is different from all the large and
small material forms. This is described in the Govinda-
Våndävana-grantha, where Lord Balaräma, in the midst of posing
a question to the Supreme Personality of Godhead, Çri Kåñna,
says:

“The Supreme Personality of Godhead is the Supreme Brahman
effulgence and the all-pervading Supersoul. His form is eternal,
full of knowledge, and full of bliss. He directly appears in the
form of the sounds of the Vedic hymns. The material world is His
potency. He is the Supreme Controller. He has neither beginning
nor end. He is different from all large and small material forms.
He is greater than the greatest.”

Fifth Part

Text 41

atah paraà brahmopasanam iti. yad uktam tad brahma yat tat
çruyataà yatha varaha-saàhitayaà çré-bhagavan varaha
uvaca

dhvaja-vajraìkuçambhoja-
karaìghri-tala-çobhitam
nakhendu-kirana-çrené-
purna-brahmaika-karanam

atah – now; param – supreme; brahma – of Brahman; upasanam – the
worship; iti – thus; yat – which; yuktam – said;tat – that; brahma –
Brahman; yat – which; tat – that; çruyatam – may be heard in the
Vedic literatures; yatha – just as; varaha-saàhitayam – in the
Varaha-saàhita; çré-bhagavan – the Personality of Godhead;
varaha – Lord Varaha; uvaca – said; dhvaja – with the flag;
vajra – thunderbolt; aìkuça – rod for controlling elephants;
ambhoja – lotus flower; kara – of hands; aìghri – and feet;tala –
surface; çobhitam – decorated; nakha – of His nails; indu – ofthe
moons; kirana – effulgence; çreni – series; purna-brahma – of
the Supreme Brahman; eka – sole; karanam – the cause.

Some may say the impersonal Brahman effulgence is the
supreme object of worship. This view is refuted throughout the
Vedic literatures. For example, in the Varäha-saàhitä, the
Personality of Godhead, Lord Varäha says:

“The palms of Lord Kåñna’s hands and the soles of His
feet are decorated with the markings of the flag, thunderbolt,
lotus flower, and rod for controlling elephants. The effulgence
of Lord Kåñna’s fingernails and toenails is the sole origin of
the Brahman effulgence.

Text 42

kecid vadanti tad-raçmi
brahma cid-rupam avyayam
tad-aàçaàçaà maha-viñnuà
pravadanti maniñinaù

kecit – some; vadanti – say; tat – that; rasmi – effulgence;
brahma – Brahman; cit-rupam – transcendental; avyayam –
impersishable; tat – of that; aàça – of a part; aàçam – apart;
maha-viñnum – Lord Maha-Viñnu; pravadanti – say;
manéñinaù – the learned.

“They who are learned say that Lord Mahä-Viñnu is a part
of a plenary part of Lord Kåñna, and the Impersonal Brahman is
the effulgence of Lord Kåñna’ transcendental body.”

Texts 43 and 44

tatha kåñna-yamale dvadaçadhika-çatatama-paöale
çré-vasudevaà prati tripurovaca

sucanat sutram ity ahuù
kåñnanubhava-sucakam
jyotir-våndatmakaà khyataà
brahmeti jagad-ujjvalam

tad brahma kåñna-kiranaà
yato bhati caracaram
yasya bhasa bhati viçvaà
yatharthaà çrutayo jaguù

tatha – in that way; kåñna-yamale – in the Kåñna-yamala;
dvadaça-adhika-satatama-paöale – in the 112th Paöala; çré-
vasudevam prati – to Lord Vasudeva; tripuraù – Tripura; uvaca –
said; sucanat – from the indication; sutram – the sutra; iti –
thus; ahuù – they say; kåñna – of Lord Kåñna; anubhava –
the perception; sucakam – indicating; jyotiù-vånda-atmakam –
consisting of effulgence; dhyatam – celebrated; brahma – Brahman;
iti – thus; jagat – the universe; ujjvalam – illuminating; tat –
that; brahma – Brahman; kåñna – of Lord Kåñna;kiranam – the
bodily rays; yataù – from whom; bhasa – the effulgence; bhati –
shines; viçvam – the universe; yatha-artham – appropriate;
çrutayaù – the Çruti-çastras; jaguù – say.

This is also described in the Kåñna-yamala, Chapter 112,
where Tripura says to Lord Väsudeva:

“The sages say that the Brahman effulgence, which illumines
the world, is a partial experience of seeing Lord Kåñna. The
Brahman effulgence is the bodily rays of Lord Kåñna. The material
universes, full of moving and non-moving living entities, rest
within that effulgence. For this reason the Vedas state yasya
bhäsä bhäti viçvam (The universe rests within the effulgence of
the Supreme Personality of Godhead).”

Text 45

ata eva çré-kåñna-pada/bja-labhe ‘pi sarvaà praptam.
kaçcid avaçeço ‘sti vaivam. yatha

våkña-labhe na våkñasya
kiïcid bhavati durlabham
kåñna-padabja-labhe ‘pi
durlabhaà nasti kiïcana

ataù va – therefore; çré-kåñna – of Çri Kåñna;
pada – feet; abja – of the lotus; labhe – in the attainment; api –
even; sarvam – everything; praptam – is obtained; kaçcit –
something; avaçeçaù – remaining; asti – there is;na – not;
evam – in this way; yatha – just as; våkña – of a tree; labhe –
in the obtaining; na – not; våkñasya – of a tree; kiïcit –
something; bhavati – is; durlabham – difficult to obtain;
kåñna – of Çri Kåñna/ pada – pf the feet; abja – of the
lotus; labhe – in the attainment; api – even;durlabham – difficult
to obtain; na – not; asti – there is; kiïcana – anything.

When one attains Lord Kåñna’s lotus feet, then one attains
everything. Nothing remains unattained by him. This is described
in the following statement:

“By approaching a tree one can attain only certain specific
benefits, and many other things remain unattained by him. However
when one approaches Lord Kåñna’s lotus feet, then one attains
everything. Nothing is unattained by him.”

Text 46

yatha caturtha-skandhe dhruvoktiù

ya nirvåtis tanu-bhåtaà tava pada-padma-
dhyanad bhavaj-jana-katha-çravanena va syat
sa brahmani sva-mahimany api natha ma bhut
kià tv antakasi-lulitat patataà vimanat

yatha – just as; caturtha-skandhe – in the Fourth Canto of
Çrimad-Bhägavatam; dhruva – of Dhruva Maharaja; uktiù – the
statement; ta – that which; nirvåtiù – bliss; tanu-bhåtam – fo
the embodied; tava – Your; paòa-padma – lotus feet; dhyanat –
from meditating upon; bhavat-jana – from Your intimate devotees;
katha – topics; çravanena – by hearing; va – or; syat – comes
into being; sa – that bliss; brahmani – in the impersonal
Brahman; sva-mahimani – Your own magnificence; api – even;natha –
O Lord; ma – never; bhut – exists; kim – what to speak of;tu –
then; antaka-asi – by the sword of death; lulitat – being
destroyed; patalam – of those who fall down; vimanat – from
their airplanes.

This is confirmed by Mahäräja Dhruva in the following words
(Çrimad-Bhägavatam 4.9.10):

“My Lord, the transcendental bliss derived from meditating upon
Your lotus feet or hearing about Your glories from pure devotees
is so unlimited that it is far beyond the stage of brahmänanda,
wherein one thinks himself merged in the impersonal Brahman as
one with the Supreme. Since brahmänanda is also defeated by the
transcendental bliss derived from devotional service, then what
to speak of the temporary blissfulness of elevating oneself to
the heavenly planets, which is ended by the separating sword of
time? Although one may be elevated to the heavenly planets, he
falls down in due course of time.”*

Text 47 (a)

ato yadi çré-kåñna-padaravindaà praptam tada sarvaà praptam
eva. kintu çré-kåñna-padambujaà vina nanyatra siddhir yatha
naiñkarmyam apy acyuta-bhava-varjitaà na çobhate jïanam
alaà niraïjanam ity adi. tatha trailokya-sammohana-tantre
brahma-vidyopasanéyaà çré-kåñna-pada- padmaà yatha

ataù – therefore; yadi – if; çré-kåñna – of Çri
Kåñna; pada – feet; aravindam – the lotus;
praptam – are attained; tada – then;
sarvam – everything; praptam – is attained; eva –
certzinly; kintu – however; çré-kåñna – of Çri Kåñna;
pada – feet; aravindam – the lotus; vina – without;
na – not; anyatra – anywhere else;
siddhiù – perfection; yatha – just as; naiñkarmyam – self-
realization, being freed from the reactions of fruitive work;
api – in spite of; acyuta – the infallible Lord;
bhava – conception; varjitam – devoid of; na – does not;
çobhate –  look well; jïanam – transcendental
knowledge; alam – by and by; niraïjanam – free
from designations; iti – thus; adi – in the passage
beginning; tatha – in the same way; trailokya-
sammohana- tantre – in the Trailokya-sammohana-tantra;
brahma-vidya – with transcendental knowledge;
upasanéyam – worshipable; çré- kåñna – of Çri Kåñna;
pada-padmam – the lotus feet; yatha – just as.

When one attains Çri Kåñna’s lotus feet, then he
automatically obtains eveything desirable, and if one does not
attain Çri Kåñna’s lotus feet, he cannot obtain anything
that is actually desirable. This is described in the following
statement of Çrimad-Bhägavatam (1.5.12):

“Knowledge of self-realization, even though free from all
material affinity, does not look well if devoid of a conception
of the Infallible [God]. What, then, is the use of fruitive
activities, which are naturally painful from the very beginning
and transient by nature, if they are not utilized for the
devotional service of the Lord?”*

That Çri Kåñna’s lotus feet are the proper object of
worship for everyone, including those elevated in transcendental
knowledge, is confirmed by the following narration found in the
Trailokya-sammohana-tantra:

Text 47 (b)

brahma-vadé muniù kaçcij
jabalir iti viçrutaù
so ‘dhyatma-nirato yogé
vicaran påthivém imam

brahma-vadé – and impersonalist; muniù – sage; kaçcit –
one;jabaliù – Jabali; iti – thus; viçrutaù – known;saù – he;
adhyatma – to spiritual life; nirataù – devoted; yogé – a yogé;
vicaran – wandering; påthivém – the earth; imam – this.

“There once was an impersonalist yogi named Jäbäli Muni.
Devoting his entire life to attain spiritual perfection, he
wandered over the earth.

Text 48

apaçyat tapaséà kaïcic
carantéà darunaà tapaù
tarunya-vayasa yuktaà
rupenati-manoharam

apaçyat – he saw; tapasém – an ascetic girl; kaïcit – a
certain; carantém – performing; darunam – severe; tapaù –
austerities; tarunya – youthful vayasa – with age; yuktam –
endowed; rupena – with beauty; ati – very; manoharam –
enchanting.

“One day he happened to see an enchantingly beautiful young
girl who was performing very severe austerities.

Text 49

candraàçu-sadåçabhasaà
sarvavayava-çobhanam
kåtva kaöi-taöe caiva
kåñnajina-sukomalam

candra-aàçu – moonlight; dadåça – like; abhasam –
complexion; sarva – all; avayava – her limbs; çobhanam –
beautiful; kåtva – having placed; kaöi-taöe – on her hips;ca –
also; eva – certainly; kåñna-ajina – black deerskin; su-
komalam – very fine and delicate.

“All her limbs were exquisitely beautiful, and her complexion
was like moonlight. A fine delicate black deerskin covered her
waist and hips.

Text 50

jïana-mudraà ca bibhranaà
animiñayatekñanam
tyaktahara-viharaà ca
munir niçcalataà sthitam

jïana – of knowledge; mudram – the gesture; ca – also;
bibhranam – holding; animiña – wothout blinking; ayata – wide-
open; ékñanam – unmoving.

“She held her fingers in the jïäna-mudrä posture. She had
completely given up eating. Her wide-open eyes never blinked. She
remained quite still and never moved even slightly.

Text 51

jijïasus taà muni-varas
tasthau tatra çataà samaù
tatas tv evaà samutthaya
munina prarthita ca sa

jijïasuù – curious; tam – about her; muni – of sages;
varaù – the best; tasthau – remained; tatra – there; çatam
samaù – for a hundred years; tataù – then; tu – indeed; evam – in
this way; samutthaya – rising; munina – by the sage;
prarthita – questioned; ca – also; sa – she.

“The sage became curious about this girl. He waited near her
for one hundred years, and when she finally wakened from her
mystic trance, he spoke to her the following words:

Text 52

ato ‘haà jïatum icchami
tapasaù karanaà tava
yadi yogyaà bhavet tarhi
kåpaya vaktum arhasi

ataù – therefore; aham – I; jïatum – to know; icchami – wish;
tapasaù – of this austerity; karanam – the cause; tava – of You;
yadi – if; yogyam – proper; bhavet – it is; tarhi – then;kåpaya –
mercifully; vaktum – speak; arhasi – you should.

“I wish to know why you are performing these austerities.
Please be merciful to me, and tell me the reason, if you think it
is proper to do so.

Text 53

athabravéc chanair bala
tapasa tévra-karñita
brahma-vidyaham atula
ya yogéndrair vimågyate

atha – then; abravét – said; çanaiù – with careful
deliberation; bala – the girl; tapasa – by austerity; tévra –
severe; karñita – attracted; brahma-vidya – transcendental
knowledge; aham – I am; atula – incomparable; ya – who;yogi-
indraiù – by the best of yogés; vimågyate – sought.

“With careful deliberation the girl slowly replied: I am
naturally attracted to perform very severe austerities.I am the
personification of transcendental knowledge. There is no one who
can compare with me. The best of the yogis strenuously search for
me.

Text 54

jitendriya jitahara
kamyaya duçcaraà tapaù
caramy ahaà vane ghore
dhyayanté puruñottamam

jita – controlling; indriya – the senses; jita – controlling;
ahara – eating; kamyaya – with desire; duçcaram – difficult to
perform; tapaù – austerities; carami – perform; aham – I;vane – in
the forest; ghore – terrible; dhyayanté – meditating; puruña-
uttamam – on the Supreme Personality of Godhead.

“Controlling all the activities of my senses, and refraining
from taking any food, I perform very severe austerities in this
dangerous fearful forest, and I constantly meditate on the
Supreme Personality of Godhead.

Text 55

brahmanandena purnahaà
jïana-vijïana-tåpta-dhéù
tathapi çunyam atmanaà
manye kåñna-ratià vina

brahma-anandena – with transcendental bliss; purna – full;
aham – I am; jïana – with transcendental knowledge; vijïana –
and realization; tåpta – satisfied; dhéù – my intelligence;
tathapi – nevertheless; çunyam – void; atmanam – myself;
manye – I consider; kåñna – for Kåñna; ratim – love; vina –
without.

“Although I am filled with the happiness of Brahman
realization, and although my mind is fully satisfied with
transcendental knowledge and realization, still,
because I have no love for Çri Kåñna, I am feeling void and
desolute within my heart.

Text 56

idaném ati-nirvinna
dehasyasya visarjanam
kartuà gacchami punyayaà
vapikayam ihaiva tu

idaném – now; ati – very; virvinna – despondent; dehasya –
body; asya – of this; visarjanam – abandonment; kartum – todo;
gacchami – I have come; punyayam – at this sacred;
vapikayam – lake; iha – here; eva – certainly; tu – indeed.

“For this reason I have become very despondent, and I have
come to this holy lake to commit suicide and leave my present
body.

Text 57 and 58

tac chrutva vacanaà tasya
munir atyanta-vismitaù
patitva carane tasyaù
kåñnopasa-vidhià çubham

papraccha parama-prétas
tyaktvadhyatma-vivecanam
tayoktaà mantram adaya
jagama manasaà saraù

tat – this; çrutva – having heard; vacanam – statement;
tasyaù – her; muniù – the sage; atyanta – very much; vismitaù –
astonished; patitva(?) – having fallen; carane – at the feet;
tasyaù – of her; kåñna – of Lord Kåñna; upasa – of the
worship; vidhim – the method; çubham – auspicious; prapraccha –
inquired; parama – greatly; prétaù – delighted;tyaktva – having
abandoned; adhyatma-vivecanam – the empersonalist view; taya – by
her; uktam – spoken; mantram – the mantra; adaya – having
accepted; jagama – he went; manasam saraù – to the manasa-
sarovara lake.

“Hearing her words, he became astonished. He fell at her
feet and begged her to teach him the auspicious worship of Lord
Kåñna. Delighted, he rejected the impersonalist
philosophy and accepted the mantra she spoke. Then he went to
the Mänasa-sarovara lake.

Text 59

sa evaà bahu-deheñu
samupasya jagat-patim
nava-kalpantare jata
gokule divya-rupiné

saù – he; evam – in this way; bahu-deheçu – in many bodies;
samupasya – having worshipped; jagat – of the universe; patim – the
master; nava – the new; kalpa – kalpa; antare – within;jata –
born; gokule – in Gokula; divya – in a transcendental;rupiné –
form.

“In this way for many lifetimes he worshiped Lord
Kåñna, the master of the universes. In the next kalpa
he attained a transcendental body and took birth in the land of
Gokula.”

Text 60

ata eva çré-kåñna-pada-padma-sevanaà vina
brahmopasanaà kim iti. tatha brahmadi-stutiù

ye ‘nye ‘ravindakña vimukta-maninas
tvayy asta-bhavad aviçuddha-buddhayaù
aruhya kåcchrena paraà padaà tataù
patanty adho ‘nadåta-yuñmad-aìghrayaù

ataù eva – therefore; çré-kåñna – of Çri Kåñna;
pada – feet; padma – of the lotus; sevanam – the service; vina –
without; brahma – of Brahman; upasam – the worship; kim – what is
it?; iti – thus; tatha – in that way; brahma – Brahma;adi –
beginning with; stutiù – the prayer; ye anye – anyone, or all
others; aravinda-akña – O lotus-eyed one; vimukta-maninaù –
falsely considering themselves free from the bondage of material
contamination; tvayi – unto You; asta-bhavat – speculating in
various ways but not knowing or desiring more information of Your
lotus feet; aviçuddha-buddhayaù – whose intelligence is still
not purified and who do not know the goal of life; aruhya – even
though achieving; kåcchrena – by undergoing sefvere austerities,
penances and hard labor; param padam – the highest position
(according to their imagination and speculation); tataù – from
that position; patanti – they fall; adhaù – down into material
existence again; anadåta – neglecting devotion to; yuçmat –
Your; aìghrayaù – lotus feet.

Of what use is the worship of Brahman without service to Çri
Kåñna’s lotus feet? This is described by Lord Brahmä in the
following prayer (Çrimad-Bhägavatam 10.2.32):

“O lotus-eyed Lord, those who think they are liberated in
this life but do not render devotional service to You must be of
impure intelligence. Although they accept severe austerities and
penances to rise to the spiritual position, to impersonal Brahman
realization, they fall down again because they neglect to worship
Your lotus feet.”*

Text 61

tatha

çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñam asau kleçala eva çiñyate
nanyad yatha sthula-tuñavaghatinam

ataù sarvaà vihaya çré-radhakanta-carana-sevanaà
kartavyam. nanyat çaçvatam iti çeñaù.

tatha – in that way; çreyaù-såtim – the auspicious path of
liberation; bhaktim – devotional service; dasya – giving up;te – of
You; vibho – O my Lord; kliçyanti – accept increaseddifficulties;
ye – all those persons who; kevala – only; bodha-labdhaye – for
obtaining knowledge; teñam – for them; asau – that;kleçalaù –
trouble; eva – only; çiñyate – remains; na – not;anyat – anything
else; yatha – as much as; sthula – ulky; tuña – husks ofrice;
avaghatinam – of those beating; ataù – then; sarvam – everything;
vihaya – abandoning; çré-radha-kanta – of Çri Kåñna, the
lover of Çrimati Rädhärané; carana – of the lotus feet;
sevanam – the devotional service; kartavyam – should be performed;
na – not; anyat – other things; çaçvatam – are eternal; iti –
thus; çeñaù – the remainder of the verse is clear.

Lord Brahmä again confirms this fact in the following prayer
(Çrimad-Bhägavatam 10.14.4)

“My dear Lord, devotional service unto You is the only
auspicious path. If one gives it up simply for speculative
knowledge or the understanding that these living beings are
spirit souls and the material world is false, he undergoes a
great deal of trouble. He only gains troublesome and inauspicious
activities. His endeavors are like beating a husk that is already
devoid of rice. One’s labor becomes fruitless.”*

The conclusion, therefore, is that one should abandon all
other activities, and simply serve Lord Kåñna’s lotus feet. No
other thing is actually eternal.

Sixth Part

Text 62 (a)

athatra mumukñavo vadanti çré-kåñna eva brahma
paraù purnananda-svarupaù. nityo nitya-prakaço léla-
vigrahaù iti yad uktaà tasya kià rupam. kià pramanam. kià
va gunaù. kim asya prabhavaù. kià va sthanam. tad
ucyatam. tataù çré-kåñnacandra-carana-parayana
vadanti aho ajïanad evaà vadatha. asyananta-mahimno
rupa-gunadén vaktuà ke samarthaù. yatha brahma-stutiù

atha – now; atra – here; mumukñavaù – those aspire after the
liberation of the impersonalists; vadanti – say; çré-
kåñnaù – Çri Kåñna/ eva – certainly; brahma – is Brahma;
paraù – transcendental; purna – full; ananda – bliss;
svarupaù – form; nityaù – eternal; nitya – eternally;
prakaçaù – manifested; léla – for performing pastimes;
vigrahaù – whose form; iti – thus; yat – which; uktam – said;
tasya – of Him; kim – what?; rupam – is the form; kim – what?;
pramanam – is the scriptural evidence; kim – what?;va – or;
gunaù – qualities; kim – what; asya – of Him; prabhavaù – the
opulence; kim – what?; va – or; sthanam – the abode;tat – that;
ucyatam – should be said; tataù – then; çré-kåñnacandra – of
Çri Kåñnacandra; carana – to the lotus feet; parayanaù –
those devoted; vadanti – say; aho – Oh; ajïanat – out of
ignorance; evam – in this way; vadatha – you speak; asya – ofHim;
ananta – who has limitless; mahimnaù – glories; rupa – form;
guna – and qualities; adén – beginning with; vaktum – to speak;
ke – who?; samarthaù – are able; yatha – just as; brahma – of Lord
Brahma; stutiù – the prayer.

At this point they who hanker after impersonal so-called
liberation may protest: You have said that Çri Kåñna is
the Supreme Brahman, that He is full of transcendental bliss,
that He is eternally manifest, and that He enjoys pastimes in
His own spiritual form. Does Brahman have a form? Is there any evidence
to support that statement? Does Brahman have attributes? Does
Brahman have opulences? Does Brahman have a home? Speak!
They who are devoted to Çri Kåñnacandra’s lotus feet reply:
How foolishly you speak! Who is able to completely describe the
transcendental forms, qualities, and oher features of Lord Kåñna,
whose glories are without end? Lord Brahmä prays (Çrimad-
Bhägavatam 10.14.7):

Text 62 (b)

gunatmanas te ‘pi gunan vimatuà
hitavatérnasya ka éçire ‘sya
kalena yair va vimitaù sukalpair
bhu-pamçavaù khe mihika dyubhasaù

guna-atmanaù – the overseer of the three qualities; te – of
You; api – certainly; gunan – the qualities; vimatum – tocount;
hita-avatérnasya – who have descended for the benefit of all
living entities; ke – who; éçire – were able; asya – ofcounted;
su-kalpaiù – by great scientists; bhu-paàçavaù – the atoms of
the universe; khe – in the sky; mihikaù – particles of snow;dyu-
bhasaù – the illuminating stars and planets.

“In time, great scintists may be able to count all the atoms
of the universe, all the stars and planets in the sky, and all
the particles of snow, but who among them can count the unlimited
transcendental qualities of the Supreme Personality of Godhead?
He descends on the surface of the globe for the benefit of all
living entities.”*

Text 63

tathaikadaça-skandhe

yo va anantasya gunan anantan
anukramiñyan sa tu bala-buddhiù
rajaàsi bhumer ganayet kathaïcit
kalena naivakhila-çakti-dhamnaù

tatha – in the same way; ekadaça-skandhe – in the Eleventh
Canto of Çrimad-Bhägavatam; yaù – who; vai – indeed;
anantasya – of the unlimited Lord; gunan – the transcendental
qualities; anantan – which are unlimited; anukramiçyan – trying
to enumerate; saù – he; tu – certainly; bala-buddhiù – is a
person of childish intelligence; rajaàsi – the particles of
dust; bhumeù – on the earth; ganayet – one may count;
kathaïcit – somehow; kalena – in time; na eva – but not; adhila-
çakti-dhamnaù – (the qualities) of the reservoir of all
potencies.

This is also confirmed by the following statement of Çrimad-
Bhägavatam (11.4.2):

“He who tries to count the endless qualities of the endless
Supreme Lord has the intelligence of a child. In time he may
somehow count the particles of dust on the earth, but never the
glories of the all-powerful Lord.”

Text 64

tatha

jananta eva janantu
kià bahuktya na me prabho
manaso vapuño vaco
vaibhavaà tava gocaraù

tatha – in the same way; janantaù – persons who think they
are aware of Your unlimited potency; eva – certainly; janantu –
let them think like that; kim – what is the use; bahu-uktya – with
many words; na – not; me – my; prabho – O Lord;manasaù – of the
mind; vapuçaù – of the body; vacaù – of the words;vaibhavam –
opulences; tava – Your; gocaraù – within the range.

The Çrimad-Bhägavatam further explains (10.14.38):

“There are people who say, I know everthing about
Kåñna. Let them think that way. As far as I am concerned, I
do not wish to speak very much about this matter. O my Lord, let
me say this much. As far as Your opulences are concerned, they
are all beyond the reach of my mind, body and words.”*

Text 65

yatra brahmaivaà tatranye ke varakaù. tasminn aham api
kià kñudrati-kñudraù tad eva

çré-kåñnacandra-caranabja-guna-pravahaà
vaktuà tatha druhina-vidruta-buddhi-çaktiù
tasmin mahabhilañita matir alpakasya
balo yatha vidhum abhépsati khelanartham

yatra – where; brahma – the Supreme Personality of Godhead;
evam – in this way; tatra – there; anye – others; ke – who arethey;
varakaù – they are insignificant; tasmin – in this matter;
aham – I am; api – indeed; kim – what?; kñudra – of the
insignificant; ati – very; kñudraù – insignificant; tat –
therefore; eva – certainly; çré-kåñnacandra – of Çri
Kåñnacandra; carana – feet; abja – of the lotus; guna – the
qualities; pravaham – the flood; vaktum – to describe;yatha – just
as; druhina-vidruta – panic-stricken; buddhi – of the
intelligence; çaktiù – ppwer; tasmin – in this matter; maha –
great; abhilaçita – desire; matiù – the conception;alpakasya – of
this insignificant person; balaù – a child; yatha – just as;
vidhum – the moon; abhépsati – desires; khelana – playing;artham –
for the purpose.

In comparison with the Supreme, what are other insignificant
persons? Among them I am the smallest of the smallest, and
therefore I say:

This small person’s heart yearns to describe, with the
intellectual power of a Lord Brahmä, the flooding stream of
virtues in Çri Kåñnacandra’s lotus feet. This heart is like a
small child that desires the moon as his playmate.

Text 66

tad eva yad-avadhi mamavagamata tad iti
çastranusarenocyate tatradau atharvopaniñadi gopala-
tapanéye

oà namo viçva-rupaya
viçva-sthity-anta-hetave
viçveçvaraya viçvaya
govindaya namo namaù

tat – that; eva – certainly; yat – which; avadhi – up to;mama –
my; avagamata – understanding; tat – that; iti – thus;çastra –
the Vedic literatures; anusarena – according to; ucyate – is
said; tatra – in this connection; adau – in the beginning;
atharva – of the Atharva Veda; upaniçadi – in the Upaniçad;
gopala-tapanéye – Gopala-tapané; oà namaù – I offer my
respectful obeisances; viçva – within the universe; rupaya –
beauty and glory; viçva – of the universe; sthiti – maintenance;
anta – anihillation; hetave – cause; viçva – of the universe;
éçvaraya – the supreme controller; viçvaya – the universe;
govindaya – unto Lord Govinda; namaù namaù – I repeatedly offer
my respectful obeisances.

My conviction that Çri Kåñna is the Supreme Personality
of Godhead is corroborated by all Vedic literatures. For
example, in the Atharva Veda the Gopäla-täpani Upaniñad
(1.36,37,44) says:

“To Lord Govinda, the creator, maintainer, and destroyer of
the material universes, the controller of the universes, and the
source of all beauty and splendor within the universes, I
repeatedly offer my respectful obeisances.

Text 67

namo vijïana-rupaya
paramananda-rupine
kåñnaya gopénathaya
govindaya namo namaù

namaù – I offer my respectful obeisances; vijïana – of
transcendental knowledge; rupaya – the form; parama – supreme;
ananda – bliss; rupine – form; kåñnaya – unto Lord Kåñna;
gopénathaya – unto the master of the gopés; govindaya – the
Lord who pleases the cows, land and senses; namaù-namaù – I
repeatedly offer my respectful obeisances.

“To all-attractive Lord Govinda, whose form is full of
transcendental knowledge and bliss, and who is the master of the
gopis, I repeatedly offer my respectful obeisances.

Text 68

niñkalaya vimohaya
çuddhayaçuddhi-vairine
advitéyaya mahate
çré-kåñnaya namo namaù

niñkalaya – decorated with golden necklace (or beyond the
spell of the material energy); vimohaya – who rescues the
devotees from material illusion; çuddhaya – pure; açuddhi-
vairine – enemy of the impure; advitéyaya – without a second;
mahate – full of all powers and opulences; çré-kåñnaya – unto
Lord Kåñna; namaù namaù – I repeatedly offer my respectful
obeisances.

“To Lord Çri Kåñna, who is decorated with a golden
necklace, who rescues the devotees from the spell of material
illusion, who is supremely pure, who is the enemy of the sinful,
who is the Supreme Personality of Godhead full of all powers and
opulences, and who possesses no rival or equal, I repeatedly
offer my respectful obeisances.”

Text 69

tatha brahma-saàhitayaà brahma-stutiù

advaitam acyutam anadim ananta-rupam
adyam purana-puruñaà nava-yauvanaà ca
vedeñu durlabham adurlabham atma-bhaktau
govindam adi-puruñaà tam ahaà bhajami

tatha – in the same way; brahma-saàhitayam – in the Brahma-
saàhita; brahma – of Lord Brahma; stutiù – the prayer;
advaitam – without a second; acyutam – imperishable; anadim –
beginningless; ananta-rupam – endless form; adyam – the
beginning; purana – ancient; puruñaà – person; navayauvanam –
blooming with freshness of youth; ca – and; vedeçu – in theVedas;
durlabham – inaccessible; adurlabham – obtainable; atma-bhaktau –
through devotion of the soul; govindam – to Lord
Govinda; adi-puruñam – the primeval Lord; tam – Him;
aham – I; bhajami – worship.

This is also corroborated by Lord Brahmä, who prays (Brahma-
saàhitä 5.33):

“I worship Govinda, the Primeval Lord, who is inaccessible to
the Vedas, but obtainable by pure unalloyed devotion of the soul,
who is without a second, who is not subject to decay and is
without a beginning, whose Form is endless, who is the beginning,
and the eternal Puruña; yet He is a Person possessing the beauty
of blooming youth.”**

Text 70

tatha

idaà hi puàsas tapasaù çrutasya va
sviñöasya suktasya ca buddhi-dattayoù
avicyuto ‘rthaù kavibhir nirupito
yad-uttamaçloka-gunanuvarnanam

tatha – in the same way; idam – this; hi – certainly; puàsaù –
of everyone; tapasaù – by dint of austerities; çrutasya – by dint
of study of the Vedas; va – or; sviñöasya – sacrifice;
çuktasya – spiritual education; ca – and; buddhi – culture of
knowledge; dattayoù – charity; avicyutaù – infallible;arthaù –
interest; kavibhiù – by the recognized learned person;
nirupitaù – concluded; yat – what; uttamaçloka – the Lord, who is
described by choice poetry; guna-anuvarnanam – description of the
transcendental qualities of.

This is also corroborated by the following statement of
Çrimad-Bhägavatam (1.5.22):

“Learned circles have positively concluded that the infallible
purpose of the advancement of knowledge, namely austerities,
study of the Vedas, sacrifice, chanting of hymns and charity,
culminates in the transcendental descriptions of the Lord, who is
defined in choice poetry.”*

Text 71

ata eva çré-kåñnacandra-carana-bhajanam eva kartavyam
iti nanyat.

dåñöva çrutvavagamyatha
puranadau tu sarvataù
paramananda-sandoha-
kåñna-padambujaà bhaja

ataù eva – therefore; çré-kåñnacandra – of Çri
Kåñnacandra; carana – fo the lotus feet; bhajanam – the
worship; eva – certainly;kartavyam – should be performed; iti –
thus; na – not; anyat – otherwise; dåñöva – having seen;
çrutva – having heard; avagamya – having understood; atha – then;
purana-adau – in the Puranas and other Vedic literatures;
tu – indeed; sarvataù – in all respects; parama – transcendental;
ananda – of bliss; sandoha – abundance; kåñna – of Çri
Kåñna; pada – feet; ambujam – the lotus; bhaja – justworship.

The conclusion of all this is that Çri Kåñnacandra’s
lotus feet, and nothing else, are the proper object of everyone’s
worship. Therefore I say:

Now that you have seen, heard, and understood all this from
the Puränas and other scriptures, please worship Çri Kåñna’s
supremely blissful lotus feet.

Text 72

çrémat-kåñna-padaravinda-yugale bhaktir vidheya sada
nanopasana-varjana bhidham idaà ratnaà paraà mauktikam
kanöhasyabharanaà kuruñva satataà hy anyabhilañaà tyaja
saraà çré-kaviraja-raghava-vacaù sanandam akarnaya

çrémat-kåñna – of Çri Kåñna; pada – feet; aravinda – of
the lotus; yugale – for the pair; bhaktiù – devotional sevice;
vidheya – should be performed; sada – always; nana – various;
upasana – of processes of worship; varjana – without; abhidham –
named; idam – this; ratnam – jewel; param – best;mauktikam – pearl;
kanöhasya – of the neck; abharanam – ornament; kuruñva – make;
satatam – constantly; hi – indeed; anya – other; abhilañam –
desire; tyaja – just abandon; saram – best; çré-kaviraja- raghava – of Çri Raghava Kaviraja; vacaù – the words; sa –   with; anandam – bliss; akarnaya – just hear.

Always serve Çri Kåñna’s lotus feet. Reject all other

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

of All Forms of Worship Save for Çri Kåñna’s Devotional Service”.

Happily hear these excellent words of Çri RäghavaKavirä.

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