(notes, references)
Çréla Jéva Gosvämé nexts highlights how Çrémad-Bhägavatam embodies the purport of the sacred Vedic mantra known as Gäyatré. Every twice-born brähmaëa is enjoined to chant this mantra at the three junctures of the day--sunrise, noon and sunset. Gäyatré is a direct expansion of the original Vedic syllable om, and from her expand all the other mantras; therefore she is known as the mother of the Vedas. There are twenty-four syllables in Gäyatré, divided into three sections of eight syllables each. Like other Vedic and tantric mantras, Gäyatré should be chanted only by those who have been properly initiated into it by a representative of an authentic disciplic succession. Sampradäya-vihénä ye/ manträs te niñphalä matäù: "It is understand that whatever mantras you might chant will be fruitless if they have not been received through a bona fide sampradäya" [Padma Puräëa]. Thus as a general rule scriptures avoid giving away mantras gratuitously by quoting them verbatim; almost always some words or syllables are inverted or left out in citations. Çrémad-Bhägavatam in fact never directly quotes the Gäyatré mantra, either in the first verse or anywhere else in its Twelve Cantos. Neither the original Brahma-gäyatré or any of its variants appear anywhere in Çrémad-Bhägavatam, there are not even any verses in the twenty-four syllable Gäyatré meter. The only literal fragment of Gäyatré visible in the opening verse of the Bhägavatam is the one word dhémahi ("let us meditate").
tat savitur vareëyaà bhargo devasya dhémahi dhiyo yo naù pracodayät.
"Let us meditate on the all-worshipful effulgence of the Supreme Lord, the giver of life. May He inspire our intelligence" [Brahma-gäyatré, without the prefixed praëava and vyähåti].
janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù sva-räö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi
"Let us meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause of the all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly consious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. We therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. We mediate upon Him for He is the Absolute Truth" [Bhäg. 1.1.1].
Meditation on the Personality of Godhead, indicated by the injunctive verb dhémahi, comprises the essence of Kåñëa consciouness, the path of unalloyed devotional service. It is the same means of achieving the perfection of human life taught by the Vedas and Vedänta.
ätmä vä are drañöavyaù çrotavyo mantavyo nididhyäsitavyo maitreyi.
"My dear Maitreyé, one should realize the Supreme Soul and come to see it directly. One should hear about that Soul, carefully think about It, and deeply meditate upon It" [Båhad-äraëyaka Up. 4.5.6]
vedäham etaà puruñaà mahäntam
äditya-varëaà tamasaù parastät
tam eva viditväti måtyum eti
nänyaù panthä vidyate 'yanäya
"I have realized this Supreme Person, effulgent like the sun, beyond the darkness of material illusion. One who knows Him goes beyond death. There is no other path to perfection" [Çvetäçvatara Up. 6.15 3.8].
Purport by BBT Translators
Çrémad-Bhägavatam Is the Natural Commentary on the Vedänta-sütra
Çrémad-Bhägavatam contains the story of its own appearance as the crowning achievement of Çréla Vyäsadeva’s literary efforts. First Çréla Vyäsadeva arranged the four Vedas, and then He composed the great epic Mahäbhärata for the benefit of women, çüdras, and others who cannot study the Vedas. Next He compiled the Puräëas, the natural commentary on the Vedas, and then He provided the essence of the Vedas and Puräëas in His Vedänta-sütra. But even after all this literary output, Veda-vyäsa felt discontented, although He did not know why. Then His spiritual master, Närada Muni, came to His rescue:
jijïäsitaà su-sampannam api te mahad adbhutam
kåtavän bhärataà yas tvaà sarvärtha-paribåàhitam
“Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahäbhärata, which is full of all kinds of Vedic sequences elaborately explained” (Bhäg. 1.5.3).
yathä dharmädayas cärthä muni-varyänukértitäù
na tathä väsudevasya mahimä hy anuvarëitaù
“Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not in the same way described the glories of the Supreme Personality, Väsudeva” (Bhäg. 1.5.9).
Following Närada Muni’s instruction, Çréla Vyäsa meditated, and while He was in trance Çrémad-Bhägavatam was revealed to Him. Thus it is clear that Çrémad-Bhägavatam, which gave solace to Vyäsadeva, is knowledge descended from the transcendental realm. In upcoming Texts Çré Jéva will show that it is also the natural commentary on the Vedänta-sütra.
Various Puräëas mention the relationship between Çrémad-Bhägavatam and the Gäyatré mantra. Considered the essence of the Vedas, Gäyatré is supposed to be recited at dawn, noon, and dusk by every twice-born person (brähmaëa, kñatriya, and vaiçya). According to Çrédhara Svämé in his Bhävärtha-dépikä, Çrémad-Bhägavatam begins with the Gäyatré mantra. Commenting on the first verse of the Bhägavatam, he writes, dhémahéti gäyatryä prärambhena ca gäyatry-äkhyä-brahma-vidyä-rüpam etat puräëam iti darçitam: “That the Gäyatré phrase indicated by the word dhémahi begins this Puräëa shows that this work has the nature of the brahma-vidyä [Vedic knowledge of the Supreme] called Gäyatré.” Because Çrémad-Bhägavatam is based on Gäyatré, the cream of the Vedas, it explains the topmost principles of religion. The Bhägavatam (1.1.3) thus calls itself “the ripened fruit of the wish-fulfilling tree of the Vedas” (nigama-kalpa-taror galitaà phalam).
The recitation of Gäyatré and other Vedic mantras is governed by strict rules regarding the person, time, and place, and also the purity of the chanter, but such restrictions do not apply to Çrémad-Bhägavatam. Since anyone may read the Bhägavatam, strictly speaking it would be improper for the Gäyatré mantra to appear there in its original form. Gäyatré is among the Vedic mantras, which only the twice-born are allowed to chant. That is why Çréla Vyäsadeva expressed the form and idea of Gäyatré in the Bhägavatam without using the actual mantra. Only one word from Gäyatré, dhémahi, has been kept to indicate his intention, because it is a compulsory word in the mantra and carries its essence.
Another reason Vyäsa did not write the original Gäyatré in Çrémad-Bhägavatam is that doing so would have invited misinterpretation. Various schools of thought have explained Gäyatré differently—as a meditation on impersonal Brahman, on the sun, on the fire-god, on Lord Çiva, and so forth. Only rarely is it understood to be a meditation on the Supreme Personality of Godhead, Väsudeva. But in Çrémad-Bhägavatam, Çréla Vyäsadeva’s own commentary on the Vedänta-sütra, Vyäsadeva delivers the complete and unambiguous meaning of Gäyatré in the opening verse. He reveals that Gäyatré is a meditation on the Supreme Personality of Godhead and His eternal consort, Çré Rädhikä. This meditation is indeed the highest dharma. In the 105th Text of Çré Paramätma-sandarbha, Çréla Jéva Gosvämé will explain the Gäyatré mantra in detail, and in the Kåñëa-sandarbha he will thoroughly analyze the Bhägavatam’s first verse and show it to be a meditation on Çré Çré Rädhä-Kåñëa.
Viçvanätha Cakravarté Öhäkura, Särärtha Darçini 6.2.9-10
Viçvanätha Cakravarté Öhäkura, Särärtha Darçini 6.2.9-10
|| 6.2.9-10 ||
stenaù surä-po mitra-dhrug
brahma-hä guru-talpa-gaù
stré-räja-pitå-go-hantä
ye ca pätakino 'pare
sarveñäm apy aghavatäm
idam eva suniñkåtam
näma-vyäharaëaà viñëor
yatas tad-viñayä matiù
The chanting of the holy name of Lord Viñëu is the best process of atonement for a thief, for a drunkard, for one who betrays a friend or relative, for one who kills a brähmaëa, for one who indulges in sex with the wife of his guru or another superior, for one who kills women, the king, his father, or cows, and for all other sinful men. Simply by chanting the holy name of Lord Viñëu, such sinful persons attract the attention of the Supreme Lord.
“The name of the Lord may destroy sins, but how can nämäbhäsa be the atonement for thousands of grave sins which cannot be destroyed by thousands of twelve year vows?” Stenaù means a gold thief. Chanting is the best atonement (suniñkåtam), since it destroys the root of sin. A twelve year vow of atonement, though it destroys the effects of sin, cannot destroy the root of sin. That is not the only result, because from chanting the name of the Lord, the Lord’s mind dwells on that person who chants (tad-viñayä-matiù). The Lord thinks, “This person belongs to me. I will always protect him.” This is Çrédhara Svämé’s meaning of the phrase.
“Hearing his name being chanted, and remembering Ajämila, the Lord ordered us to bring Ajämila, who was chanting his name.” Then how much more the Lord will remember a person who chants the Lord’s name with a service attitude! This is the implication. To show this to the servants of Yama, the servants of Viñëu said that Ajämila chanting at the time of death had destroyed all his sins, but actually, from the first time that Ajämila called his son Näräyaëa, out of all the times he called, all his sins had been destroyed. The rest of the chanting after that produced bhakti. The past tense of yad vyäjahära (he chanted) in verse 7 also indicates that from the first time he chanted the name, all sins had been destroyed. The word vivaçaù in that verse means “spontaneously, out of affection for his child.”
“But after chanting repeatedly, there were repeated sins such as going to the prostitute and drinking wine. In order to destroy those sins he had to chant at the end of his life, since there was again appearance of sin.” This cannot be said, because it will be said later vaikuëöha-näma-grahaëam açeñägha-haram: chanting the Lord’s name destroys unlimited sins. (Bhäg. 6.2.16) The following verses also show that chanting releases one from the bondage of saàsära.
vartamänam ca yat päpaà yad bhütaà yad bhaviñyati
tat sarvaà nirdahatyäçu govindänala-kértanät
All sins in the present, past and future are quickly destroyed by chanting the name of Govinda which is like fire. Hari-bhakti-viläsa 11.339
yan-näma sakåc chravaëät pukkaço 'pi vimucyate saàsärät
By hearing one of your names once, even the outcaste is delivered from the material world. (Bhäg. 6.16.44)
naivaà-vidhaù puruña-kära urukramasya
puàsäà tad-aìghri-rajasä jita-ñaò-guëänäm
citraà vidüra-vigataù sakåd ädadéta
yan-nämadheyam adhunä sa jahäti bandham
Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord’s name even once. (Bhäg. 5.1.35)
Because there is no mention of a particular time span for the effect to occur, it should be understood that by the first chanting there is destruction of all sins, all desires and as well, ignorance, which is the root cause, because only then sin will not reappear in the future.
“Why then did sin not leave Ajämila after chanting the first time? How could he continue to be attached to the woman and commit sin for so long if all his sins had been destroyed?”
Like the karmas of the jévanmukta which remain for some time simply as impressions, Ajämila’s sins which lasted till his death were like the bites of a toothless snake and did not generate results. Moreover the Lord himself will cause continuance of sin in order that other philosophies (karma-käëòa etc.) will not be completely uprooted. If one were to explain the scriptural statements concerning the powers of the name to be exaggerated praise of the Lord’s name, then one would be committing offense. Tathärtha-vädo hari-nämni kalpanam: it is an offense to interpret the name or think its powers are exaggeration. (Padma Puräëa)
nämäçrayaù kadäcit syät taraty eva sa nämataù
nämno hi sarva suhådo hy aparädhät pataty adhaù
One who takes shelter of the name at any time crosses material life by the name. One falls to hell from offense to the name of the Lord, the friend of all beings. (Padma Puräëa)
arthavadam harer-namni sambhavayati yo narah
sa papistho manusyanam niraye patati sphutam
Those most sinful of men who interpret the name of the Lord fall to hell. (Katyäyana Saàhitä, Padma Puräëa)
yan-näma-kértana-phalaà vividhaà niçamya
na çraddadhäti manute yad utärthavädam
yo mänuñas tam iha dukùa-caye kñipämi
saàsära-ghora-vividhärti nipéòitäëgam
That person who even after hearing about the wonderful results of chanting the Lord’s name refuse to develop sincere faith in the name, and on the contrary, interprets the name, is hurled by me into the deep gloom of material nescience after being dragged through excruciating suffering. (Padma Puräëa)
çruti-småti-puräëeñu näma-mähätmya-vädiñu
ye ’rthaväda iti bruyur na teñäà niraya-kñayaù
Persons who interpret the çrutis, småtis, and puräëas, which wonderfully glorify the Lord’s name, stay in hell forever. (Jaimini Saàhitä)
Thus from scriptures like Padma Puräëa and Kätyäyana-saàhitä there are thousands of statements showing fall down from interpreting the name.
Parékñit has just said:
kvacin nivartate 'bhadrät kvacic carati tat punaù
präyaçcittam atho 'pärthaà manye kuïjara-çaucavat
After withdrawing from sin one commits the sin again. I think atonement is useless, like an elephant bathing. (Bhäg. 6.1.10)
He has condemned atonements because of seeing that the tendency for sin remains, but he does not criticize bhakti, though seeing sinful tendencies in some of the devotees. And Ajämila, a sinner, by the strength of nämäbhäsa attained Vaikuëöha, but smärtas and others, though knowing scriptures, and though chanting the name, continue existence in frightful saàsära because of the offense of interpreting the name.
But one should not worry that everyone will immediately become liberated on seeing such power in the name. Though sin is completely uprooted just by chanting the name once, in most cases the name shows its fruits to the world after some time, just as fruit trees bear fruit after some time only, not immediately. And in some cases the name does not show its effects at all, in order that the material scriptures (such as karma-käëòa) are not completely destroyed. Then, after doing this, the name takes the person who has chanted without offense to the Lord’s abode. This conclusion should be understood.
“I accept that because of offense to the name, those who interpret the name as exaggeration go to hell. However, if chanting the name destroys all sins, all karmés, jïänés, yogés and bhaktas should not go to hell for illicit sex or violence if they chant. And if the name does not destroy all sin, all these people, and even the bhakta, should go to hell to suffer the results of their sin, even if they chant.”
Though a merchant protects a person under his shelter according to the degree that the person surrenders to him, if the person offends him, the merchant becomes displeased with him, and does not give protection to that surrendered person. But one should not think that the merchant is incapable of protecting him. And according to the degree that the offense diminishes, the merchant begins to show mercy to that person. When the offense is completely gone, the merchant shows all mercy. The name is similar. Those who take shelter of Bhakti-devé, representing the name, as a secondary practice, in order bring out results of karma and jïäna, are called karmés or jïänés, even though bhakti is present in a minor position. This is according to the rule that things are named according to the predominant factor. They are thus not called Vaiñëavas. By their natures they are offenders to the name in one aspect, for it is said dharma-vratatyägahutädi-sarvaçubhakriyä-sämyamapi pramädaù: the eighth offense is to consider the name equivalent to dharma, vratas, sacrifices and other karma-käëòa rites. If considering the name to be equal to karma and dharma is an offense, then the offense is much more if one considers the name secondary to karma and dharma, being a mere limb of karma or dharma.
Though recognizing that they have offended her, out of compassion, Bhakti-devé thinks, “Karma-yoga and these other processes should not be fruitless” since they have accepted a small portion of her shelter. Thus, though she has become only a limb of karma, she gives the results of karma, jïäna and other processes without obstruction. Similarly, when bhakti is a limb of atonement, she destroys the sins in those persons practicing atonements. It is not otherwise. And those who do not perform atonements go to hell to experience the results of their sins. However, Vaiñëavas do not need to perform atonements. Furthermore, if those persons commit other offenses, such as interpreting the name or committing offense to the devotee, and then perform dharma and other process, Bhakti-devé gives them no results for their efforts, even though she is still a limb of dharma and other process.
ke te 'paradhä vipendra namno bhagavatah krtäù
vinighnanti nånam krtyam prakrtam hy anayanti ca
O brähmaëa! Offenses to the name destroy men’s pious actions and lead them to material world. (Padma Puräëa, Brähma-khanda)
If those persons become free from offense and dedicate themselves to chanting or other bhakti processes, they will get results for their karma and jïäna in proportion to the destruction of offenses. However, with complete destruction of offense by association with devotees, attainment of the results of chanting is certain, by the direct mercy of Bhakti-devé.
“From the words of the servants of Yama it is understood that Ajämila was previously involved in karma. (He was not a devotee, but performed bhakti secondarily, and therefore all his sins should not have been removed by chanting.)” That is true, and by sinful acts like drinking his status as a brähmaëa was destroyed, what to speak of his pious acts of karma. It will be explained: “Ajämila was a brähmaëa who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute.” (Bhäg. 6.2.45) When his pious karmas were destroyed, his secondary bhakti was also destroyed. Then pure bhakti appeared when he called out the name of his son Näräyaëa.
“But if there is a scriptural rule that one should perform bhakti as a limb of karma or jïäna, how can that be offensive?” One should not recognize as authoritative scripture those statements which permit secondary bhakti out of mercy for persons of crooked mentality, who have no faith in bhakti but faith in karma and jïäna, and do not believe statements like “All processes accomplish their results by bhakti alone; by a particle of bhakti the greatest sins are destroyed.” In attaining Svarga through animal sacrifices by following rules, the fault of violence is not destroyed. Similarly though the offender attains the results of karma and jïäna by secondary bhakti according to rules, his offense is not destroyed.
Those offenders who accept a Vaiñëava guru by Vaiñëava initiation, take shelter of Bhakti-devé purely or as the primary process (but mixed), and then worship the Lord by chanting, are called Vaiñëavas. According to the degree of bhakti, they attain destruction of offenses, and according to the degree of Bhakti-devé’s mercy, they attain the principle result of bhakti (prema). The Lord himself says:
yathä yathätmä parimåjyate 'sau
mat-puëya-gäthä-çravaëäbhidhänaiù
tathä tathä paçyati vastu sükñmaà
cakñur yathaiväïjana-samprayuktam
To the degree that the ätmä becomes purified by hearing and chanting my glories, a person is able to perceive my real form and qualities, and experience their sweetness, just as the eye when smeared with special ointment, is able to see finer objects. (Bhäg. 11.14.26)
bhaktiù pareçänubhavo viraktir
anyatra caiña trika eka-kälaù
prapadyamänasya yathäçnataù syus
tuñöiù puñöiù kñud-apäyo 'nu-ghäsam
Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kåñëa, in the same way that pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with each bite, for a person engaged in eating. (Bhäg. 11.2.42)
çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù
hådy antaùstho hy abhadräëi vidhunoti suhåt-satäm
Kåñëa, who purifies by the processes of hearing and chanting, who is the benefactor of the devotees who hear about him, enters the hearts of the devotees and destroys their sins. (Bhäg. 1.2.17)
By these statements it is understood that those persons gradually ascend through the fourteen stages of bhakti. In these cases, faith and other steps are prescribed. And in this chapter also it is said guëänuvädaù khalu sattva-bhävanaù: chanting the Lord’s glories is the process for purification. (Bhäg. 6.2.12) When all their offenses are gradually destroyed and they attain the Lord, they are liberated from this world.
However, for those without offense, attainment of the Lord is quick. Such persons have two stages: chanting the Lord’s name, and attaining Vaikuëöha. Such is the case of Ajämila.
na väsudeva-bhaktänäm açubhaà vidyate kvacit
janma-måtyu-jarä-vyädhi-bhayaà väpy upajäyate
The devotees of Väsudeva have no misfortune at all. They surpass birth, death, old age and disease. (Mahäbhärata 13.135.131)
sva-dharma-niñöhaù çata-janmabhiù pumän
viriïcatäm eti tataù paraà hi mäm
avyäkåtaà bhägavato 'tha vaiñëavaà
padaà yathähaà vibudhäù kalätyaye
A person fixed in dharma attains the post of Brahmä after a hundred births, and by more pious acts a person attains me. But the devotee attains the abode of Vaikuëöha after leaving the body, just as I in another form reside there, and the devatäs who are qualified go there after destroying their subtle bodies. (Bhäg. 4.25.29)
However, some devotees without offense, who desire to attain a special prema are delayed in attaining the Lord. For instance Jaòa Bharata took three lives to attain the Lord. Among those devotees having offense, if some, because of not worshipping the Lord properly, do not destroy previous sins, and continue to sin and to be offenders, they do not go the hell after leaving the body. Yama says:
sva-puruñam abhivékñya päça-hastaà
vadati yamaù kila tasya karëa-müle
parihara madhusüdana prapannän
prabhur aham anya-nåëäà na vaiñëavänäm
Yamaräja seeing his follower with noose in his hands says in his ear, “Do not take devotees surrendered to Madhusüdana. I am the master of other men, but not the Vaiñëavas." (Viñëu Puräëa)
te deva-siddha-parigéta-pavitra-gäthä
ye sädhavaù samadåço bhagavat-prapannäù
tän nopasédata harer gadayäbhiguptän
naiñäà vayaà na ca vayaù prabhaväma daëòe
Do not approach those who have surrendered to the Lord, who see everything equally, who have proper conduct and who are praised with pure narrations by the devatäs and Siddhas, since they are protected by the club of the Lord. We, including Brahmä and even time, do not have power to punish them. (Bhäg. 6.3.27)
The servants of Yama say:
prähäsmän yamunä-bhrätä sädaraà hi punaù punaù
bhavadbhir vaiñëaväs tyäjyä
Yama repeatedly has told us with care, “You must leave the Vaiñëavas” (Padma Puräëa)
Moreover the Lord himself says:
na hy aìgopakrame dhvaàso
mad-dharmasyoddhaväëv api
mayä vyavasitaù samyaì
nirguëatväd anäçiñaù
O Uddhava! Because I have personally established it, this process of niñkäma-bhakti is beyond the guëas. Even by starting and not completing the process, there is no destruction of results. (Bhäg. 11.29.20)
Thus, since even the sprout of bhakti is imperishable, unaffected by sin and always productive, a person will definitely take birth only in order that bhakti bears leaves and fruit in the future, and not because of temporary sin and piety. Na karma-bandhanaà janma vaiñëavänäà ca vidyate: the worshippers of Viñëu do not have birth due to karma. Thus after the destruction of sin and offenses by chanting the name, which is caused by impressions of previous bhakti, persons attain the Lord by the mercy of Bhakti-devé.
na vai jano jätu kathaïcanävrajen
mukunda-sevy anyavad aìga saàsåtim
smaran mukundäìghry-upagühanaà punar
vihätum icchen na rasa-graho janaù
Oh! The person who serves Mukunda will never under any condition return to the material world, unlike practitioners of other processes. Remembering the embrace of the Lord’s lotus feet, eager for that taste he has experienced, he will not desire to give up those feet again. (Bhäg. 1.5.19)
In the above verse anyavat means “like those practicing karma.” The devotee will not attain the world of piety and sin, but will accept the world of happiness and distress given by the Lord.
tvad avagamé na vetti bhavad-uttha-çubhäçubhayor
guëa-viguëänvayäàs tarhi deha-bhåtäà ca giraù
anu-yugam anv-ahaà sa-guëa géta-paramparayä
çravaëa-bhåto yatas tvam apavarga-gatir manu-jaiù
When a person realizes you, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is you alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with your glories, which are recited in each age by the unbroken succession of Manu's descendants, and thus you become his ultimate salvation. (Bhäg. 10.87.40)
Those who have not destroyed offenses to the name will continue to experience the undestroyed effects of sin. When, by increase of bhakti by practicing it, the offenses to the name will be destroyed, the root of sin will be destroyed and the person will immediately attain the Lord. But then, in order to increase the bhakti, those devotees may even take one, two or three life times to attain the Lord. The “material happiness” seen in those devotees arises from the practice of bhakti (it is not karma). It is said:
dharmasya hy äpavargyasya närtho’rthäyopakalpate
närthasya dharmaikäntasya kämo läbhäya hi småtaù
The material results are not suitable as the goal for the person dedicated to higher spiritual goals. The desire of the person dedicated to the higher path is not for attainment of material assets. (Bhäg. 1.2.9)
The “suffering” seen in those devotees are given by the Lord who is skilful at increasing the devotion of his devotee, and who is like a doctor who makes a person fast and gives bitter medicine for increasing appetite.
yasyäham anugåhëämi hariñye tad-dhanaà çanaiù
tato 'dhanaà tyajanty asya svajanä duùkha-duùkhitam
If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another. (Bhäg. 10.88.8)
Among the ten offenses, the very strong effects of interpreting the name, thinking its glories are exaggeration and equating it to pious acts—are obstacles to being a Vaiñëava. Among the other offenses two are very strong—offending the devotees and committing sin on the strength of chanting. Those two are particularly described in a frightening way.
yataù khyätià yätaà katham u sahate tad vigarhäm
How can the name tolerate criticism of those who spread the name? (Padma Puräëa, Brahma-khaëòa 25.16)
nämno balädyasya hi päpabuddhirna vidyate tasya yamair hi çuddhiù
For a person who commits sin on the strength of chanting there is no purification by the servants of Yama. (Padma Puräëa)
There is no other means of destroying the effects of these two offenses than to continually chant the name while suffering appropriately for the offense. The effects of the other offenses will be destroyed simply by continual chanting (without the suffering).
Some people make the following proposition. “Those offenders of the name who are without karma and jïäna, and practicing bhakti with hearing and chanting but have not take initiation because they have not surrendered to the feet of a guru are still called Vaiñëavas. The word vaiñëava is defined as “the person who takes Viñëu as his object of worship” according to Päëini sütras 4.2.24 and 4.3.95. Thus Vaisëavas are those who have made Viñëu the object of worship by accepting initiation and also those who make Viñëu the object of worship simply by worship, since there is no other word to describe the two types of people. So the latter type of persons also should not fall to hell.”
This however is not correct because one cannot attain the Lord easily without guru.
nå-deham ädyaà su-labhaà su-durlabhaà
plavaà su-kalpaà guru-karëadhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä
Having attained the human body, rarely attained, but attain easily sometimes by good fortune, which is like a well-constructed boat, with the guru as the captain, pushed by the favorable wind of serving me, a person who does not cross the ocean of material existence is a killer of himself. (Bhäg. 11.20.17)
Therefore it should be explained that there is no other way of attaining the Lord than by becoming a devotee who has surrendered to the feet of a guru, who will be attained in another birth by the power of worship.
“But it is seen that Ajämila, without surrendering to guru easily attained the Lord.” This can be explained as follows. Those who, like cows or asses, make their senses pursue sense objects cannot know the Lord, bhakti or guru even in their dreams. But as in the case of Ajämila, they can be delivered even without guru by chanting the name in nämäbhäsa without offense. Though it has been definitely ascertained that the Lord should be worshipped, that worship is the means of attaining him, that the guru is the person who teaches about worship, and that those who were devotees attained the Lord, it is also said:
no dékñäà na ca sat-kriyäà na ca puraçcaryäà manäg ékñate
mantro ’yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù
Chanting the holy name does not depend on initiation, pious activities or the puraçcaryä regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self-sufficient. (Padyävalé 29)
As well, we have the example of Ajämila. But one who thinks, “What is the benefit of taking the trouble to accept guru? I will attain the Lord just by chanting the name,” he will not attain the Lord, because of the offense of offending guru (third offense). However, in this life or another life, if he surrenders to the feet of guru after destroyed his offense, he will then attain the Lord.
Some say that persons who worship devatäs should be treated like the karmés with sin and offense. Others say that Bhakt-devé places them in an even lower category because they do not have general surrender. Thus it is said:
ye ’py anya-devatä-bhaktä yajante çraddhayänvitäù
te ’pi mäm eva kaunteya yajanty avidhi-pürvakam
Those who are devoted to other gods and with faith worship them--they also worship me, but by the wrong method, O son of Kunté. (Bg. 9.23)
But for those who are simply offenders there is no deliverance at all. It is said:
tän ahaà dviñataù krürän saàsäreñu narädhamän
kñipämy ajasram açubhän äsuréñv eva yoniñu
I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. (Bg. 16.19)
But some persons also say that these offenders’ offenses are destroyed by absorption in the Lord since it is said:
kämäd dveñäd bhayät snehäd yathä bhaktyeçvare manaù
äveçya tad-aghaà hitvä bahavas tad-gatià gatäù
Just as by vaidhi-bhakti one can attain ones spiritual goals, many persons have attained suitable forms, after asorbing their minds in the Lord out of lust, hatred, fear and family relationships filled with affection, and after giving up absorption in enmity of the Lord (in the case of hatred and fear). (Bhäg. 7.1.30)
This idea is represented in verses such as the following:
nämäparädha-yuktänäà nämäny eva haranty agham
aviçränti-prayuktäni täny evärtha-karäëi ca
Even if in the beginning one chants the Hare Kåñëa mantra with offenses, one will become free from such offenses by chanting again and again. (Padma Puräëa, Svarga-käëòa, 48-49)
Others say that “absorption” means repeated meditation. Others say that there is no absolute rule when Kåñëa appears in the world. Thus some persons without being absorbed in the Lord, but simply by being killed by the Lord—such as Narakäsura, Bäëäsura and the troops of the Kauravas and others simply by the influence of seeing the Lord attained the Lord. This was previously mentioned in the Bhägavatam.
[Viçvanätha Cakravarté Öhäkura, Särärtha Darçini 6.2.9-10]
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Baladeva Vidyäbhüñaëa, Brahma Sütras, 2.1.7
|| tad ananyatvam ärambhaëa-çabdädibhyaù ||
From the Brahman arises the world which is non-different from it. This is proved by statements starting with väcärambhaëa.
From that (tat), from Brahman, endowed with jéva-çakti and prakåti-çakti, from Brahman which is the material cause of the world, arises the effect, the universe, which is non-different from Brahman (ananyatvam). How is this known?By statements in scripture starting with the word ärambhana (ärambhana-çabdädibhyaù). This refers to statements found in various places in the Chändogya Upaniñad.
väcärambhaëaà vikäro näma-dheyaà måttikety eva satyam
väcä—with words; ärambhanam—beginning; vikäraù—transformation; nämadheyam—named; måttiketi—beginning with earth; eva—indeed; satyam—true;
Clay takes on a name as it undergoes transformation by actions initiated by words.But clay alone is proven by authority.Chändogya Upaniñad 6.1.4
sad eva saumyedam agra äséd ekam evädvitéyam
Sat, which is one without a second, existed in the beginning, O gentle one! Chändogya Upaniñad 6.2.1
tad aikñata bahu syäà prajäyeya
He willed, "May I become many. May I produce offspring." Chändogya Upaniñad 6.2.3
san-müläù saumyemäù prajäù sadäyatanäù sat pratiñöhäù
All these being are based on sat. Sat is their support and receptacle. Chändogya Upaniñad 6.8.6
Aitadätmyam iòaà sarvam
Everything has the property of sat.Chändogya Upaniñad 6.8.7
These texts state the non-difference of the world composed of dull matter with the superior Brahman, which is related to it. Accepting in the heart that the whole world comes from Brahman as material cause and is thus non-different from Brahman, the teacher promises that one can have knowledge of the whole world, the effect, by knowing Brahman which is the material cause.Stabdho 'sy uta tam ädeçam apräkñyaù yenäçrutaà çrutaà bhavati:you are proud—have you asked that knowledge by which what is unheard becomes heard? (Chändogya Upaniñad 6.1.3) The student, ignorant of the teacher's intentions, thinks, "Knowledge of one thing is impossible by knowing something else." He asks, kathaà nu bhagavaù sa ädeçaù: what is that instruction? The teacher explains that Brahman is the material cause of the world and shows non-difference of material cause and effect by giving examples of things perceived in this world, by saying, "Just as with one lump of clay..." All pots and objects made from their material cause, a lump of clay, are known by knowing the clay, since those objects are non-different from the clay.Thus by knowing Brahman, the material cause of everything, the whole world, the effect, is known. That is the meaning of the instruction.
"Because of differences in intelligence, words, use, form, and time (mentioned above in the pürva-pakña), the effect will be different from the cause." In answer to this, the author replies that there are statements saying the opposite, starting with the words väcärambhaëam.The word ärambhana, meaning "taking hold of" or "beginning," is formed with a kåt affix, which functions in many ways according to kåtya lyuöo bahulam (Päëini 3.3.113)
The name of an object has been initialized by the doer, when there is a transformation of a lump of clay into a form with a neck.Why?Because of actions (ärambhaëam) connected with words.For instance "Bring water using a pot."The instrumental case here indicates cause.
In order to accomplish the action expressed in words, the substance clay becomes a particular aggregate of knowledge (round with a neck) and takes a name like "pot." The pot is ultimately what is called clay. That is founded on evidence (satyam).The pot, being made of clay substance, is also real, but it is not another substance.According to different situations of the substance clay, different conceptions and words arise. For instance, a person named Caitra in different situations undergoes childhood, youth and different conceptions of himself and different descriptions in words.In the material cause such as clay, sat manifests as pot or stick by being non-different from that cause. The effect is not asat.The effect is non-different from the material cause.
If the cause and effect were different, the final weight after transformation should be double: the weight of cause plus weight of effect.For other reasons also there must be non-difference.
This effect is not an illusion like the illusion of silver on seeing a sea shell.Nor is there a completely separate substance like silver situated elsewhere from the sea shell (cause). That is indicated by the words iti eva (it is this alone).Thus the idea that the word iti is useless is refuted.
One cannot say that the concept of manifestation (abhivyakti) is without basis. This is proven by the following:
kalpänte käla-såñtena yo 'ndhena tamasävåtam
abhivyanak jagad idaà svayaàrociù svarociñä
At the end of the kalpa the self-effulgent Lord, by his light, manifested (abhivyanak) this universe covered with dense darkness created by time. SB 7.3.26
This proposition does not have the fault of accomplishing what is already accomplished or the fault of infinite regression (anavasthä), for we do not accept that the manifestation existed prior of the action of the doer, and the manifestation does not depend on another manifestation.
"This becomes asat-käryavada.That which did not exist appeared because of action."
That is not so, for what is manifested is not an effect as you know it.You say that an effect manifests on its own. But that is not the case, for this effect is accomplished only because of the manifestation of the substrate.The manifestation of a particular form by the doer is regulated. Thus there is no fault in its production.
Those who say that an effect arises from what was previously non-existent are foolish, since there is no solid proof of that claim. If the effect were totally absent before the action, everything could arise from everything else, since everything would be non-existent in all places.Milk could arise from sesame seeds.Things would arise without cause since the effect was previously totally non-existent.
One cannot say that there is some çakti fixed in the cause to regulate production of a certain effect because a relationship of a çakti could not be established with something non-existent.
Does the very manifestation cause manifestation or not?If manifestation causes manifestation, it must require a further manifestation etc. This is an infinite regression. If it does not cause the manifestation, nothing could arise since the effect is non-existent and temporary.Both these alternatives are faulty, since in the first case there would be a constant perception of the effect and in the second no perception of effect at all.
"The manifestation of an object happens as a manifestation of itself. Why imagine another manifestation as cause?"If you say this, it is the same as our proposition:manifestation of something that was previously existing.
[Baladeva Vidyäbhüñaëa, Brahma Sütras (Trans. by Bhanu Swami) 2.1.7]
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Çrémad-Bhägavatam notes
Çrémad-Bhägavatam 10.65.24-29, 33
SB 10.65.24, SB 10.65.25, SB 10.65.24-25
TEXTS 24-25
sragvy eka-kuëòalo matto
vaijayantyä ca mälayä
bibhrat smita-mukhämbhojaà
sveda-präleya-bhüñitam
sa äjuhäva yamunäà
jala-kréòärtham éçvaraù
nijaà väkyam anädåtya
matta ity äpagäà balaù
anägatäà halägreëa
kupito vicakarña ha
SYNONYMS
srak-vé—having a garland; eka—with one; kuëòalaù—earring; mattaù—intoxicated with joy; vaijayantyä—named Vaijayanté; ca—and; mälayä—with the garland; bibhrat—displaying; smita—smiling; mukha—His face; ambhojam—lotuslike; sveda—of perspiration; präleya—with the snow; bhüñitam—decorated; saù—He; äjuhäva—called for; yamunäm—the Yamunä River; jala—in the water; kåéòä—of playing; artham—for the purpose; éçvaraù—the Supreme Lord; nijam—His; väkyam—words; anädåtya—disregarding; mattaù—intoxicated; iti—thus (thinking); äpa-gäm—the river; balaù—Lord Balaräma; anägatäm—who did not come; hala—of His plow weapon; agreëa—with the tip; kupitaù—angry; vicakarña ha—He dragged.
TRANSLATION
Intoxicated with joy, Lord Balaräma sported flower garlands, including the famous Vaijayanté. He wore a single earring, and beads of perspiration decorated His smiling lotus face like snowflakes. The Lord then summoned the Yamunä River so that He could play in her waters, but she disregarded His command, thinking He was drunk. This angered Balaräma, and He began dragging the river with the tip of His plow.
SB 10.65.26
TEXT 26
päpe tvaà mäm avajïäya
yan näyäsi mayähutä
neñye tväà läìgalägreëa
çatadhä käma-cäriëém
SYNONYMS
päpe—O sinful one; tvam—you; mäm—Me; avajïäya—disrespecting; yat—because; na äyäsi-you do not come; mayä—by Me; ähutä—called; neñye—I will bring; tväm—you; läìgala—of My plow; agreëa—with the tip; çatadhä—in a hundred parts; käma—by whim; cäriëém—who moves.
TRANSLATION
[Lord Balaräma said:] O sinful one disrespecting Me, you do not come when I call you but rather move only by your own whim. Therefore with the tip of My plow I shall bring you here in a hundred streams!
SB 10.65.27
TEXT 27
evaà nirbhartsitä bhétä
yamunä yadu-nandanam
uväca cakitä väcaà
patitä pädayor nåpa
SYNONYMS
evam—thus; nirbhartsitä—scolded; bhétä—afraid; yamunä—the presiding goddess of the river Yamunä; yadu-nandanam—to the beloved descendant of Yadu, Lord Balaräma; uväca—spoke; cakitä—trembling; väcam—words; patitä—fallen; pädayoù—at His feet; nåpa—O King (Parékñit).
TRANSLATION
[Çukadeva Gosvämé continued:] Thus scolded by the Lord, O King, the frightened river-goddess Yamunä came and fell at the feet of Çré Balaräma, the beloved descendant of Yadu. Trembling, she spoke to Him the following words.
SB 10.65.28
TEXT 28
räma räma mahä-bäho
na jäne tava vikramam
yasyaikäàçena vidhåtä
jagaté jagataù pate
SYNONYMS
räma räma—O Räma, Räma; mahä-bäho—O mighty-armed one; na jäne-I do not appreciate; tava—Your; vikramam—prowess; yasya—whose; eka—one; aàçena—by a portion; vidhåtä—is sustained; jagaté—the earth; jagataù—of the universe; pate—O master.
TRANSLATION
[Goddess Yamunä said:] Räma, Räma, O mighty-armed one! I know nothing of Your prowess. With a single portion of Yourself You hold up the earth, O Lord of the universe.
SB 10.65.29
TEXT 29
paraà bhävaà bhagavato
bhagavan mäm ajänatém
moktum arhasi viçvätman
prapannäà bhakta-vatsala
SYNONYMS
param—supreme; bhävam—the status; bhagavataù—of the Personality of Godhead; bhagavan—O Supreme Lord; mäm—me; ajänatém—not knowing; moktum arhasi—please release; viçva—of the universe; ätman—O soul; prapannäm—surrendered; bhakta—to Your devotees; vatsala—O You who are compassionate.
TRANSLATION
My Lord, please release me. O soul of the universe, I didn't understand Your position as the Supreme Godhead, but now I have surrendered unto You, and You are always kind to Your devotees.
SB 10.65.30
TEXT 30
tato vyamuïcad yamunäà
yäcito bhagavän balaù
vijagäha jalaà strébhiù
kareëubhir ivebha-räö
SYNONYMS
tataù—then; vyamuïcat—released; yamunäm—the Yamunä; yäcitaù—begged; bhagavän—the Supreme Lord; balaù—Balaräma; vijagäha—He submerged Himself; jalam—in the water; strébhiù—with the women; kareëubhiù—with his she-elephants; iva—as; ibha—of elephants; räö—the king.
TRANSLATION
[Çukadeva Gosvämé continued:] Thereupon Lord Balaräma released the Yamunä and, like the king of the elephants with his entourage of she-elephants, entered the river's water with His female companions.
SB 10.65.33
TEXT 33
adyäpi dåçyate räjan
yamunäkåñöa-vartmanä
balasyänanta-véryasya
véryaà sücayatéva hi
SYNONYMS
adya—today; api—even; dåçyate—is seen; räjan—O King (Parékñit); yamunä—the Yamunä River; äkåñöa—pulled; vartmanä—whose currents; balasya—of Lord Balaräma; ananta—unlimited; véryasya—whose potency; véryam—the prowess; sücayaté—indicating; iva—as; hi—indeed.
TRANSLATION
Even today, O King, one can see how the Yamunä flows through the many channels created when it was dragged by the unlimitedly powerful Lord Balaräma. Thus she demonstrates His prowess.
Çrémad-Bhägavatam 11.8.22-44
Çrémad-Bhägavatam 11.8.22-44
O son of kings, previously in the city of Videha there dwelled a prostitute named Piìgalä. Now please hear what I have learned from that lady.
Once that prostitute, desiring to bring a lover into her house, stood outside in the doorway at night showing her beautiful form.
O best among men, this prostitute was very anxious to get money, and as she stood on the street at night she studied all the men who were passing by, thinking, "Oh, this one surely has money. I know he can pay the price, and I am sure he would enjoy my company very much." Thus she thought about all the men on the street.
As the prostitute Piìgalä stood in the doorway, many men came and went, walking by her house. Her only means of sustenance was prostitution, and therefore she anxiously thought, "Maybe this one who is coming now is very rich...Oh, he is not stopping, but I am sure someone else will come. Surely this man who is coming now will want to pay me for my love, and he will probably give lots of money." Thus, with vain hope, she remained leaning against the doorway, unable to finish her business and go to sleep. Out of anxiety she would sometimes walk out toward the street, and sometimes she went back into her house. In this way, the midnight hour gradually arrived.
As the night wore on, the prostitute, who intensely desired money, gradually became morose, and her face dried up. Thus being filled with anxiety for money and most disappointed, she began to feel a great detachment from her situation, and happiness arose in her mind.
The prostitute felt disgusted with her material situation and thus became indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the binding network of material hopes and desires. Now please hear from me the song sung by the prostitute in that situation.
O King, just as a human being who is bereft of spiritual knowledge never desires to give up his false sense of proprietorship over many material things, similarly, a person who has not developed detachment never desires to give up the bondage of the material body.
The prostitute Piìgalä said: Just see how greatly illusioned I am! Because I cannot control my mind, just like a fool I desire lusty pleasure from an insignificant man.
I am such a fool that I have given up the service of that person who, being eternally situated within my heart, is actually most dear to me. That most dear one is the Lord of the universe, who is the bestower of real love and happiness and the source of all prosperity. Although He is in my own heart, I have completely neglected Him. Instead I have ignorantly served insignificant men who can never satisfy my real desires and who have simply brought me unhappiness, fear, anxiety, lamentation and illusion.
Oh, how I have uselessly tortured my own soul! I have sold my body to lusty, greedy men who are themselves objects of pity. Thus practicing the most abominable profession of a prostitute, I hoped to get money and sex pleasure.
This material body is like a house in which I, the soul, am living. The bones forming my spine, ribs, arms and legs are like the beams, crossbeams and pillars of the house, and the whole structure, which is full of stool and urine, is covered by skin, hair and nails. The nine doors leading into this body are constantly excreting foul substances. Besides me, what woman could be so foolish as to devote herself to this material body, thinking that she might find pleasure and love in this contraption?
Certainly in this city of Videha I alone am completely foolish. I neglected the Supreme Personality of Godhead, who awards us everything, even our original spiritual form, and instead I desired to enjoy sense gratification with many men.
The Supreme Personality of Godhead is absolutely the most dear one for all living beings because He is everyone's well-wisher and Lord. He is the Supreme Soul situated in everyone's heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just like Lakñmédevé.
Men provide sense gratification for women, but all these men, and even the demigods in heaven, have a beginning and an end. They are all temporary creations who will be dragged away by time. Therefore how much actual pleasure or happiness could any of them ever give to their wives?
Although I most stubbornly hoped to enjoy the material world, somehow or other detachment has arisen in my heart, and it is making me very happy. Therefore the Supreme Personality of Godhead, Viñëu, must be pleased with me. Without even knowing it, I must have performed some activity satisfying to Him.
A person who has developed detachment can give up the bondage of material society, friendship and love, and a person who undergoes great suffering gradually becomes, out of hopelessness, detached and indifferent to the material world. Thus, due to my great suffering, such detachment awoke in my heart; yet how could I have undergone such merciful suffering if I were actually unfortunate? Therefore, I am in fact fortunate and have received the mercy of the Lord. He must somehow or other be pleased with me.
With devotion I accept the great benefit that the Lord has bestowed upon me. Having given up my sinful desires for ordinary sense gratification, I now take shelter of Him, the Supreme Personality of Godhead.
I am now completely satisfied, and I have full faith in the Lord's mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life with only the Lord, because He is the real source of love and happiness.
The intelligence of the living entity is stolen away by activities of sense gratification, and thus he falls into the dark well of material existence. Within that well he is then seized by the deadly serpent of time. Who else but the Supreme Personality of Godhead could save the poor living entity from such a hopeless condition?
When the living entity sees that the entire universe has been seized by the serpent of time, he becomes sober and sane and at that time detaches himself from all material sense gratification. In that condition the living entity is qualified to be his own protector.
The avadhüta said: Thus, her mind completely made up, Piìgalä cut off all her sinful desires to enjoy sex pleasure with lovers, and she became situated in perfect peace. Then she sat down on her bed.
Material desire is undoubtedly the cause of the greatest unhappiness, and freedom from such desire is the cause of the greatest happiness. Therefore, completely cutting off her desire to enjoy so-called lovers, Piìgalä very happily went to sleep.
SB 11.24.1, SB 11.24.2, SB 11.24.3, SB 11.24.4, SB 11.24.1-4
Çrémad-Bhägavatam 11.24.1-4
11.24.1
çré-bhagavän uväca
atha te sampravakñyämi
säìkhyaà pürvair viniçcitam
yad vijïäya pumän sadyo
jahyäd vaikalpikaà bhramam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; atha—now; te—unto you; sampravakñyämi—I shall speak; säìkhyam—the knowledge of the evolution of the elements of creation; pürvaiù—by previous authorities; viniçcitam—ascertained; yat—which; vijëäya—knowing; pumän—a person; sadyaù—immediately; jahyät—can give up; vaikalpikam—based on false duality; bhramam—the illusion.
TRANSLATION
Lord Çré Kåñëa said: Now I shall describe to you the science of Säìkhya, which has been perfectly established by ancient authorities. By understanding this science a person can immediately give up the illusion of material duality.
11.24.2
äséj jïänam atho artha
ekam evävikalpitam
yadä viveka-nipuëä
ädau kåta-yuge 'yuge
SYNONYMS
äsét—there existed; jïänam—the seer; atha u—thus; arthaù—the seen; ekam—one; eva—simply; avikalpitam—undifferentiated; yadä—when; viveka—in discrimination; nipuëäù—persons who were expert; ädau—in the beginning; kåta-yuge—in the age of purity; ayuge—and before that, during the time of annihilation.
TRANSLATION
Originally, during the Kåta-yuga, when all men were very expert in spiritual discrimination, and also previous to that, during the period of annihilation, the seer existed alone, nondifferent from the seen object.
SB 11.24.3
tan mäyä-phala-rüpeëa
kevalaà nirvikalpitam
väì-mano-'gocaraà satyaà
dvidhä samabhavad båhat
SYNONYMS
tat—that (Supreme); mäyä—of the material nature; phala—and the enjoyer of its manifestations; rüpeëa—in the two forms; kevalam—one; nirvikalpitam—nondifferentiated; väk—to speech; manaù—and the mind; agocaram—inaccessible; satyam—true; dvidhä—twofold; samabhavat—He became; båhat—the Absolute Truth.
TRANSLATION
That one Absolute Truth, remaining free from material dualities and inaccessible to ordinary speech and mind, divided Himself into two categories-the material nature and the living entities who are trying to enjoy the manifestations of that nature.
SB 11.24.4
tayor ekataro hy arthaù
prakåtiù sobhayätmikä
jïänaà tv anyatamo bhävaù
puruñaù so 'bhidhéyate
SYNONYMS
tayoù—of the two; ekataraù—one; hi—indeed; arthaù—entity; prakåtiù—nature; sä—she; ubhaya-ätmikä—consisting of both the subtle causes and their manifest products; jïänam—(who possesses) consciousness; tu—and; anyatamaù—the other; bhävaù—entity; puruñaù—the living soul; saù—he; abhidhéyate—is called.
TRANSLATION
Of these two categories of manifestation, one is material nature, which embodies both the subtle causes and manifest products of matter. The other is the conscious living entity, designated as the enjoyer.
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