Divinity and Divine Service

In the second chapter there is a description of three items: the process (abhidheya), bhakti; the goal (prayojanam), prema; and the object of worship, the Supreme Lord Bhagavān Kṛṣṇa.

The son of Romaharṣaṇa was Ugraśravas (also called Sūta).

Here Sūta begins to reflect. I will speak the answer to the questions, the essence of all the scriptures, the very substance. They have asked for the essence which will please their intellects (yenātmā suprasīdati SB 1.1.11). If their intellects are not satisfied with this, what will happen? Therefore among all the essences, I should seek out that which is pleasing to the intellect as decided by the most righteous persons. Even though some righteous persons will say that the intellect is pleased with Sāḍkhya, some will say the intellect is pleased with Mīmāṁsa, or with the Upaniṣads, or the Vedānta-sūtras which discern the conclusion of the Upaniṣads, all that cannot be admitted. Among the sages, the chief is Kṛṣṇa-dvaipāyana-vyāsa, who knows all the philosophies, who wrote the Vedānta-sūtras, and whose vision is based on clarity of mind. I should speak that scripture, which remained steady, without objections from anyone, since it gave pleasure to all the sages, after withstanding the tests of all the great luminaries, the greatest philosophers present in the assembly gathered around King Parīkṣit. I should speak that scripture which is pure like the jāmbūnada river. I should speak the Bhāgavatam. Therefore I should surrender to Śrī-śukadeva, the speaker of the Bhāgavatam. He thus begins reciting this verse.

Śukadeva had departed, leaving everything (pravrajantam). Though he was nearby, Vyāsa could not catch him (anupetam). He had not received his sacred thread (apeta-kṛtyam) Vyāsa called out the protracted words, “O son!” But not only his father had great affection for him. Padma Purāṇa says:

yenārcito haris tena tarpitāni jaganty api |

rajyanti jantavas tatra jangamāḥ sthāvarā api ||

He who worships the Lord pleases all living entities. All moving and non- moving beings are controlled by him.1

Thus even the trees lamented. Being completely attached to Śukadeva (tan-mayatayā) the trees, since they were facing him, called out in the form of echoes “O son!” When a person is attached to something he is said to be tan-maya. Thus strī-maya means a person who is attached to women. This affection for a person who resides in the mind of all living beings, like the attraction for the all-attractive deity of the Lord, is not a material illusion. Thus it is not a fault if Vyāsa seemed to lose his sense of discrimination.

Or there is another meaning. The trees, as another form of Śukadeva (tan-mayatayā), called out in echo, “O son!” to answer Vyāsa. If I am your son, then you are also my son. Illusion is the cause of thinking “I am the father, you are the son. Who is the son of whom? Who is the father of whom?” Enlightening Vyāsa about this truth, they hint “Why are you bewildered?”

For establishing attachment to Śukadeva, it is then described that he had entered into the minds of all living entities (sarva-bhūta-hṛdayam munim) by the power of his yoga. That being so, let him also enter my heart and speak the Bhāgavatam through my mouth! He who can enter into the dull trees and pacify his father by answering back can also enter my heart and please the intellects of all the hearers by the Bhāgavatam. Implied here is the rule that at the time of lecturing, other speakers of Bhāgavatam should also meditate in this way.

He says that the reason for Śukadeva inspiring Sūta is his mercy. He should not only deliver Parīkṣit, but he should also deliver all the persons born in this world in the future. At that moment, Sūta remembered all the future generations. And for those who desire to cross (atititīrṣatām) the dense (andham) ignorance (tamaḥ) with great ease (ati), the Bhāgavatam causes revelation (dīpam) of the jīva (adhyātma) — he who controls (adhi) the elements of the body such as mahattattva. This refers to the secondary result of the Bhāgavatam—destruction of ignorance—for the desirers of liberation. For the pure devotees, Bhāgavatam contains the essence of all the śrutis, of all the Upaniṣads, and taking another meaning of śruti, Bhāgavatam is the essence for those who relish with the ear (śruti) by hearing. This is indicated by 1.1.3, where Bhāgavatam is said to be the ripened fruit of the tree of the Vedas. For Śukadeva as well (sva), Bhāgavatam revealed the power of abundant rasa (anubhāvam). Thus it is said:

sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo

’py ajita-rucira-līlākṛṣṭa-sāras tadīyam

vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ

tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato ’smi

Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no distractions, became attracted to the pastimes of Kṛṣṇa, and mercifully spread the Bhāgavatam which describes Kṛṣṇa, and reveals the rasa of his pastimes. SB 12.12.69

It is also said harer guṇākṣipta-matir: his mind also became attracted to the qualities of the Lord by studying Bhāgavatam. (SB 1.7.11)

pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā

gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān

O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses. SB 2.1.9

Or svānubhāvam can mean “that which produced Śukadeva’s power.” This explanation indicates that Bhāgavatam made Śukadeva superior to all other sages. Ekam means incomparable, without a second. Śukadeva became the guru of all the sages such as Nārada and Vyāsa who were seated in the assembly of Parīkṣit and taught them Bhāgavatam as if it had not been heard before. The Bhāgavatam must be taught to them as well. The Tattva-sandarbha has pointed this out.

Having offered respects to guru, Sūta offers respects to devatā, presiding deity, etc. Nara-nārāyaṇa are designated as the presiding deities of this work since they have authority over the place.2The devatā or subject of the Bhāgavatam is Kṛṣṇa (narottamam). Sarasvatī is the śakti.3 The word ca indicates the ṛṣi (sage) of the work, Vyāsa.4 Some editions have the word vyāsam instead of caiva. That makes the meaning clear. The bīja is oṁ and the meter is predominantly gāyatrī, since the first verse of Bhāgavatam begins with oṁ and reference to gāyatrī. Having offered respects to these persons, one should utter “Jaya.” This is a verb form, calling out to Kṛṣṇa with raised hands. (Jaya Śrī-kṛṣṇa! Victory to Kṛṣṇa!) By using the potential case, Sūta teaches other sages of the Purāṇas to do the same. Jaya also refers to this scripture because one can conquer saṁsāra by studying it. So the meaning would be “One should then speak the Bhāgavatam (jayam). In this verse, since the verb form namaskṛtya indicates that another action immediately follows, the word tataḥ with the meaning of “next, then” would be superfluous. Therefore tataḥ describes the subject of the sentence. Tataḥ is a past participle of tan (to spread words, to speak). Thus tato jayam udīrayet means “the speaker should utter jaya.” This is the opinion of some.

It has been said previously (1.2.1) that Sūta respects the words of the sages. This verse describes that respect. O sages (munayaḥ)! The questions are very good because I have been asked about what is auspicious for the world. Why is that good? You have asked questions about Kṛṣṇa, all sorts of questions about Kṛṣṇa (sampraśnaḥ). And why is that good? By such questions about Kṛṣṇa the intellect becomes satisfied. It is my experience that by such question about Kṛṣṇa alone immediately the intellect becomes satisfied.

This verse answers the second question of the sages: what is the final essence of all the scriptures. That essence is highest dharma for anyone who is a human being (puṁsām), meaning hearing and chanting about the Lord. It is said:

etāvān eva loke ’smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ

bhakti-yogo bhagavati tan-nāma-grahaṇādibhiḥ

That is the only means for attainment of the final perfection of life. Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. SB 6.3.22

By this statement, The word para along with dharma in the present verse can indicate only bhakti-yoga. Etavān eva indicates exclusion of other processes as para-dharma. The essence of scripture is bhakti-yoga by which prema-bhakti (yataḥ bhaktiḥ) appears. It arises without cause (ahaitukī). Mixed bhakti is excluded in this definition (since it has cause). “But you are really evading the truth here (saying that prema is not caused by sādhana-bhakti).” No. Dharma consisting of hearing and chanting about the Lord is called sādhana-bhakti, and in the mature state it is called prema. Both are called bhakti, for it is said bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum: the devotee possesses a body with ecstatic symptoms by prema developed through sādhana-bhakti. (SB 11.3.31) In the verse being discussed, the former bhakti (paro dharmo) is the cause of the later type of bhakti (yato bhaktir adhokṣaje), just as an unripe mango is the cause of a ripe mango. Considering one the cause of the other because of the difference in taste is simply a conception for understanding the different strengths of bhakti, though sādhana-bhakti and prema are not actually different things. The various states of infancy, youth and adulthood in one person are actually not conditions of cause and results of that cause (since the person remains). On the other hand, when pots, cloth and cooked rise arise, the original names and forms of mud, thread and raw rice disappear. One cannot compare these examples to bhakti and prema.

One also not say that the famous cause of bhakti is association of devotees, for association of devotees is part of bhakti. It is the second stage, as understood from the statement ādau śraddhā tataḥ sādhu-saḍgo ’tha bjajana-kriyā. (BRS 1.3.11) And later it will be said:

śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva. SB 1.2.16

Such things as charity, vows, austerity, sacrifices, and selfless performance of duties are to some degree causes of bhakti in sattva-guṇa, practiced as an aḍga of jñāna. But they are not causes of pure bhakti, because it is said:

yaṁ na yogena sāḍkhyena dāna-vrata-tapo-’dhvaraiḥ |

vyākhyā-svādhyāya-sannyāsaiḥ prāpnuyād yatnavān api ||

Even though one engages with great endeavor in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas, or the renounced order of life, still one cannot achieve Me. SB 11.12.9

Nor can it even be said that the mercy of the Lord is the cause of pure bhakti, for it is non-final cause, making one search out a further cause. One cannot say that the Lord’s mercy is absolute, without further cause, for then it would mean the Lord is unjust and prejudiced in choosing to give mercy without reason to certain individuals and not to others. However if one says that the cause of bhakti is the mercy of the devotee, it is not so incorrect. Though the uttama-bhaktas do not make distinctions and are thus not prejudiced, one does see the madhyama-bhakta making distinctions between the Lord, the devotee, the innocent and the demon. Thus because the Lord is dependent on the devotee, the Lord’s mercy follows after the mercy of the devotee. That is the correct conclusion.

But then how is bhakti said to be without cause (ahaitukum) in this verse? Because the Lords mercy is included in the mercy of the devotee, and because that mercy is included in association with devotees, and because devotee association is an aḍga of bhakti, bhakti is said to be without cause (since an aḍga of bhakti causes bhakti). Moreover the cause of devotee’s mercy is but the bhakti present in the heart of the devotee, because without that bhakti in his heart there is no possibility of his mercy arising. In all ways therefore, bhakti is the cause of bhakti. Therefore bhakti is said to be without cause. From the point of view of bhakti, the devotee, bhakti, the Lord, and his mercy are not separate items. Even though bhakti appears by bhakti (thus being self-manifesting), it does not negate the fact that bhakti’s self-manifesting nature comes from the Lord.

This bhakti cannot be prevented by anything (apratihatā). This is mentioned in the following verse:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gaḍgāmbhaso ’mbudhau

Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. SB 3.29.11

Śrī Rūpa Gosvāmī has also said sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇe: bhakti is without destruction, though it is the cause of destruction of obstacles. (Ujjvala-nīla-maṇi 14.63) Apratihatā can also mean that this prema-bhakti is not contaminated by jñāna or karma. By that bhakti (yayā) the mind (ātmā) becomes completely satisfied (suprasīdati). Because of the impossibility of the mind being satisfied with the presence of material desires, it is evident that this bhakti being discussed is without any material desires.

What form does that satisfaction of the mind take? This satisfaction of the mind is filled with knowledge and experience of the form, qualities and sweetness of the Lord, which cause complete disgust with all inferior objects. That is explained in this verse. This bhakti is endowed (yojitaḥ) in an excellent manner (pra for prakarṣeṇa), with dāsya, sakhya and other loving emotions. Another meaning of bhakti-yogaḥ prayojitaḥ is “bhakti-yoga has been made the only goal (prayojana).” Separate endeavor for attaining knowledge and detachment are not necessary in the practice of bhakti, for bhakti itself produces them. Very quickly (āśu) at the time of performing bhakti, they are attained, for it is said:

bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ|

prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam ||

Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42

There is an objection that if one possesses knowledge, one attains liberation. In answer to this, the verse says that this knowledge is ahaitukam, without motivation for liberation. Ahaitukam comes from hetu, meaning cause or purpose, just as one can say “He lives for eating.” This means “He lives with the goal of eating.” Thus in this verse jnānam ahaitukam means “knowledge without the goal of liberation.” Therefore by practicing bhakti in which knowledge also manifests without the goal of liberation, the liberation of merging does not take place. Knowledge in this case means knowledge and experience of the Lord’s form, qualities and sweetness.

Thus it is said in the Fourth Canto:

vāsudeve bhagavati bhakti-yogaḥ samāhitaḥ |

sadhrīcīnena vairāgyaṁ jñānaṁ ca janayiṣyati ||

The stage of prema-bhakti completely dedicated to Vāsudeva, produces complete jñāna and vairāgya. SB 4.29.37

One should practice bhakti with only that goal in mind (sadhrīcīnena), devoid of desire for liberation or other goals. The next verse shows that this type of bhakti is the cause of another type of bhakti.

so ’cirād eva rājarṣe syād acyuta-kathāśrayaḥ |

śṛṇvataḥ śraddadhānasya nityadā syād adhīyataḥ ||

O saintly king! One who hears and studies with faith very soon attains the shelter topics of the Lord to attain prema. SB 4.29.38

Thus it is established in this verse that bhakti alone functions as both the cause and the goal (and not knowledge or detachment).

Why is dharma in the form of varṇāśrama not considered to be paro dharma? This verse answers. That dharma undertaken by men—brāhmaṇas, kṣatriyas, vaiśyas and śūdras which does not produce attraction for talks about the Supreme Lord is completely useless. The śruti says karmaṇā pirtṛ-loke: by performance of varṇāśrama duties one goes to Pitṛ-loka in the material world. (Bṛhad Āraṇyaka Upaniṣad 1.5) Performance of varṇāśrama duties does not produce attraction for the Lord. This is clear from Nārada’s statements in the Fourth Canto:

kiṁ janmabhis tribhir veha śaukra-sāvitra-yājñikaiḥ

karmabhir vā trayī-proktaiḥ puṁso ’pi vibudhāyuṣā

Without that service what is the use of taking three births by semen, upanayanam and initiation. What is the use of ritual acts mentioned in the Vedas? What is the use of the lifespan of a devatā for a human? SB 4.31.10

kiṁ vā yogena sāḍkhyena nyāsa-svādhyāyayor api

kiṁ vā śreyobhir anyaiś ca na yatrātma-prado hariḥ

What is the use of yoga, sāḍkhya, sannyāsa, study of the Vedas, other auspicious acts, in which the Lord does not give realization of himself? SB 4.31.12

Because it does not produce attraction for topics about the Lord it is merely useless endeavor. Because of the temporary nature of the results of performing varṇāśrama duties such as attainment of Pitṛ-loka, one should give up those duties (sva-dharma) and perform the paro dharma mentioned in the previous verse consisting of hearing and chanting about the Lord.

However it is also said:

asmiû loke vartamānaḥ sva-dharma-stho ’naghaḥ śuciḥ |

jñānaṁ viśuddham āpnoti mad-bhaktiṁ ca yadṛcchayā ||

One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me. SB 11.20.11

The Lord himself says that karma is the cause of bhakti. How can you say that bhakti is without cause?

That is true. It can be explained in that statement that karma gives rise to jñāna, but does not directly produce bhakti. That is understood from the use of the word yadṛcchayā (by itself) in the verse. Pure bhakti is independent (yadṛcchayā), indifferent to other processes. If by good fortune it happens to appear in a person, then he attains attraction for the Lord’s topics. The meaning of yadṛcchayā is “by itself.” By explaining the verse in another way, the self-manifesting nature of bhakti would be lost. Therefore such meanings are rejected. Thus even niṣkāma-karma is not the cause of bhakti. That is said in the present verse. Paro dharma is understood from verse 1.2.6 (sa vai puṁsām paro dharmaḥ). All dharmas other than that, undertaken as one’s duties (svanuṣṭhitaḥ), even if they are niṣkāma, and which do not produce affection (ratim) for topics about the Lord, are only useless labor. The word yadi here indicates disgust generated from the wasted labor. Medinī says yadi indicates disgust or doubt.

Or yadi can be used to express doubt where no doubt exists as in the example yadi vedāḥ pramāṇam: if the Vedas are proof. Or in the sentence dhatte padam tvam avitā yadi vighna-mūrdhni: You, the protector, place your foot on the head of obstacles, yadi expresses certainty. This is how Śrīdhara Svāmī explains yadi.

Another meaning is as follows. It is said that from this varṇāśrama sometimes attraction for topics of the Lord does arise. That is true. Because one cannot attain the results of dharma without such affection for the Lord’s topics, that affection is present but that is an appearance only, not genuine. If activities of varṇāśrama-dharma, whether kāmya (for fulfilling personal desires) or nitya (daily obligations), do not produce affection for the Lord’s topics, they are a waste of labor (for no material results will come). For farmers, agriculture must generate affection for the king; otherwise they cannot attain its results. Intelligent people, seeing that there will be no results without attraction for those topics, perform dharma that produces affection for the topics of the Lord. If the foolish perform the duties without producing affection for topics of the Lord, they labor for nothing. Just as it is wasted labor if one cannot attain the results of farming because of lack of loyalty to the king, it is wasted labor if one cannot get the results of Svarga and knowledge because of lack of devotion to the Lord.

naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvara na cārpitaṁ karma yad apy akāraṇam

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? SB 1.5.12

Just as affection for the king arises only because of attachment to agriculture, so attraction to topics of the Lord arises only because of attachment to varṇāśrama- dharma and its material results. Therefore that attachment to the topics of the Lord is not genuine. Prahlāda has expressed a pure relationship:

ahaṁ tv akāmas tvad-bhaktas tvaṁ ca svāmy anapāśrayaḥ

nānyathehāvayor artho rāja-sevakayor iva

I am your servant, not desiring benefits, and you are my master, without dependence on service. Our relationship should not be anything else--like that of king and servant. . SB 7.10.6

There are four types of persons in this world: karmīs, jñānīs, yogīs and bhaktas. It is said dharmād arthaś ca kāmaś ca sa kim arthaṁ na sevyate: from performance of dharma comes artha and kāma. Can dharma not be used for any purpose? (Mahābhārata 18.5.49) Thus, the result of performance of dharma is artha, acquisition of material results. The result of material acquisition is desire, kāma. The result of kāma is pleasure of the senses. When the senses are pleased, for further gain of pleasure, one executes the sequence starting with dharma again. This is true for the karmīs, but does not apply to the jñānīs, yogīs and devotees. That is explained in this verse.

Dharma in this verse refers to control of mind and senses (śama, dama etc.) for the jñānī, to yama and niyama etc. for the yogīs and to hearing, chanting and other devotional processes for the devotee. Though the material results appear by executing all these processes, they are not suitable as the goal (arthāya na kalpate), for after examining the nature of material gain, one becomes detached from it. That is indicated in text by the word āpavargyasya. Apavargya means “having the goal of apavarga.” The vowel is lengthened without a change in meaning, as in such words as svarga. Thus from apavarga comes apavargya and then āpavargya. It should be understood that by these processes apavarga is the concomitant result of practice. That apavarga is liberation for the jñānī and yogī, and prema-bhakti for the devotee.

yathā-varṇa-vidhānam apavargaś cāpi bhavati.|

yo ’sau bhagavati sarva-bhūtātmany anātmye ’nirukte ’nilayane paramātmani vāsudeve ’nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaḍgaḥ.

In Bhārata-varṣa the many destinations--heavenly, human and hellish--are prescribed to all people, because people take birth according to actions in sattva, rajas and tamas. All these goals are prescribed for the self according to the quality of action, as indicated in the Vedas. Liberation is then achieved. SB 5.19.19-20

sa vai mahā-bhāgavataḥ parīkṣid yenāpavargākhyam adabhra-buddhiḥ

jñānena vaiyāsaki-śabditena bheje khagendra-dhvaja-pāda-mūlam

O Sūta Gosvāmī, please describe those topics of the Lord by which Mahārāja Parīkṣit, whose intelligence was fixed on liberation (apavarga), attained the lotus feet of the Lord, who is the shelter of Garuòa, the king of birds. Those topics were vibrated by the son of Vyāsa [Śrīla Śukadeva]. SB 1.18.16

As well, in Skanda Purāṇa it is said:

niścalā tvayi bhaktir yā saiva muktir janārdana |

muktā eva hi bhaktās te tava viṣṇo yato hare ||

O Janārdana! O Lord! O Viṣṇu! That bhakti which is fixed on you is called liberation, because your devotees are certainly liberated.

Therefore the desire of the avid practitioner should not be for attaining material results (arthasya kamo labhāya na). This is because, for the avid practitioner of apavarga-dharma, the practice itself has its own results. In certain actions the jñānīs use material assets which are favorable for śama and dama and the yogīs uses material assets which are favorable for yama and niyama. The devotee uses material assets for service to the Lord and his devotees. This is clear.

The pleasure of the senses (indriya-pritiḥ) arising from enjoying senses objects is not the goal (lābhaḥ). Rather, as long as one lives (yāvatā jiveta) one should work for the fulfillment of life (apavarga). The pleasure of the senses from enjoyment for the jñānīs or the yogīs consisting of the secondary results that appear along with the desired results is designated as “results of action.” Since jñāna and yoga are transformations of niṣkāma-karma, they perceive whatever happiness and distress they experience as results of karma. For the devotees, the pleasure of the senses from sense objects which accompany bhakti however are not called fruits of action (karma) since bhakti is not a transformation of karma. The devotees, however, perceive happiness to be the result of bhakti only. They regard suffering as the mercy of the Lord:

yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ |

tato ’dhanaṁ tyajanty asya svajanā duḥkha-duḥkhitam ||

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. SB 10.88.8

Taking this statement of the Lord into consideration, according to the particular case, the devotee’s suffering should be regarded as direct action of the Lord or a result of devotional offenses. The goal of life (jīvasya) is inquiry into the highest truth (tattva-jijñāsā). What is accomlished (iha) by performance of karmas, such as attaining Svarga, is not the goal.

What is that highest truth (tattvam)? This verse explains. It is advaya-jñānam. And what is jñānam? It is called brahman. What the jñānīs call brahman is jñānam. According to them it is without form, without distinction of knower and known, a condition of consciousness alone.

This jñānam is called Paramātmā by the yogīs. This jñānam is advaitam because of oneness between him and his śaktis--jīva and prakṛti, because as cause he pervades the effect, this universe, the prison-like abode, and because Paramātmā is non-different from his form and abodes through particularization of his consciousness aspect. According to the yogīs, the form of Paramātmā is still pure jñāna because his form is also the same knowledge. Even though he is pure jñāna, Paramātmā is also the shelter of particularization of jñāna, because he performs functions such as acting as the witness. Paramātmā is just like the sun or a lamp. Though the sun is the very form of light, it is also the possessor of luminosity. Thus there is no contradiction. Paramātmā is understood to have a form as shown in the following verse:

kecit sva-dehāntar-hṛdayāvakāśe prādeśa-mātraṁ puruṣaṁ vasantam

catur-bhujaṁ kañja-rathāḍga-śaḍkha-gadā-dharaṁ dhāraṇayā smaranti

Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conch shell and a club respectively. SB 2.2.8

This jñānam is called Bhagavān by the devotees. He is called advayam because material energy is the śakti (and śakti and śaktimān are one); because he is completely different from the jīvas in illusion (advayam meaning unique); because the jīvas are distinct aṁśas or parts of the whole (identity of part and whole); and because no one is in the same position as the Lord (advayam meaning having no equal). According to the devotees, though Bhagavān is pure jñāna, as the yogīs and jñānīs agree, he has a form possessing the six qualities described by the word bhaga, which is non-material, because the form is pure consciousness. Thus it is said in the Viṣṇu Purāṇa:

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |

jñāna-vairāggyayoś caiva ṣaṇṇāṁ bhaga itīḍganā ||

Bhaga of six parts is defined as: complete control, complete influence, complete excellent qualities of body, mind and words, complete beauty or wealth, complete knowledge, and complete detachment from worldly affairs. Viṣṇu Purāṇa 6.74

jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |

bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ ||

The word Bhagavān means to be endowed with unlimited knowledge, sense power, bodily strength, power of control, influence and beauty without inferior

guṇas. Viṣṇu Purāṇa 6.5.79

Though he is situated within and without in various forms of pure consciousness with two or four hands, and though there is eternally a difference between himself and the jīva as served and servant, he is still advaya or one. That the difference between jīva and the Lord is eternal is stated in the Skanda Purāṇa: na cyavante hi mad-bhaktā mahatyāṁ pralayād api: my devotees are not destroyed even at the time of pralaya. The word advayam negates any conception of difference, since one must consider non-difference between the Lord and his śaktis, spiritual actions, and abodes.

The jñānī who selects the general form of the Lord is qualified for brahman. The yogī who accepts the Lord as the soul within all beings, who possesses qualities, and who is different from the jīva, is qualified for realizing Paramātmā. The devotee who accepts the Lord — who possesses an inconceivable and infinite form of knowledge and bliss, with infinite qualities and pastimes — is qualified for realizing Bhagavān. Actually he alone exists. This is shown in the following verses:

aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām

yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam

How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32

kṛṣṇāya vāsudevāya haraye paramātmane

praṇata-kleśa-nāśāya govindāya namo namaḥ

Again and again we offer our obeisances unto Lord Kṛṣṇa, Hari, the son of Vasudeva. That Supreme Paramātmā, Govinda, vanquishes the suffering of all who surrender to Him. SB 10.73.16

madīyaṁ mahimānaṁ ca paraṁ brahmeti śabditam

vetsyasy anugṛhītaṁ me sampraśnair vivṛtaṁ hṛdi

By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers. SB 8.24.38

brahmaṇo hi pratiṣṭhāham

I am the basis of brahman. BG 14.27

viṣṭabhyāham idaṁ krṭsnam ekāṁśena sthito jagat

I pervade this universe by my one portion, Paramātmā. BG 10.42

This is also shown by the attainment of prema for the worshippers of Bhagavān. Because the worshippers of brahman and Paramātmā do not attain prema, it can be seen that Bhagavān is the root of the other forms, though Bhagavān is both brahman and Paramātmā. The yogī worshipping Paramātmā is superior to the jñānīs who worship the brahman. But the worshipper of Bhagavān is superior to the yogīs. This hierarchy is seen in the Gītā:

tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ |

karmibhyaś cādhiko yogī tasmād yogī bhavārjuna ||

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā |

śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ||

According to me, the yogī is better than the tapasvī, better than the jñānī, and better than the karma-yogī. Therefore be a yogī, Arjuna. But I consider he who worships me with faith, with mind attached to me, to be greater than all types of yogīs. BG 6.46-47

Rāmānujācārya explains that the possessive case (of the yogīs--yogīnām) actually means the ablative case (than the yogīs).

This verse describes the practice to realize that tattva. The sages (munayaḥ) — the jñānīs cultivating contemplation, the yogīs and the devotees — see that jñāna of three forms by bhakti. Those who conceive of jñāna as brahman realize (paśyanti) the jīva (ātmānam) as the Lord (ātmani). (tat tvam asi: You, jīva, are that, the Lord.) Those who conceive of the Lord as Paramātmā see through meditation the lord in the heart (ātmānam) in their heart (ātmani). Those who conceive of Bhagavān see Bhagavān (ātmānam) in the mind (ātmani) and also directly in front of them (ca), and taste the sweetness of the Lord with their very eyes. The sages realize their form of the Lord by bhakti, which is first heard from the guru (śruta) and then practiced (gṛhītayā).

The word bhaktyā is used with its conventional meaning, indicating hearing and chanting about the Supreme Lord, Bhagavān. The worshippers of brahman and Paramātmā must also perform bhakti directed to Bhagavān in order to perfect their own sādhanas. Jñāna and vairāgya mentioned in this verse are the two sādhanas for the jñānīs and yogīs only. For the devotee these two arise only from bhakti and indicate the loving nature of bhakti (because he loves the Lord he strives to know the Lord and shows distaste for everything else), since separate cultivation of jñāna and vairāgya are forbidden in pure bhakti:

tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ |

na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha ||

Therefore, for a devotee engaged in my loving service, with mind fixed on me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world. SB 11.20.31

Or by mentioning jñāna, vairāgya and bhakti, the verse can express the idea that the devotees can realize through bhakti all the three aspects of the Lord: brahman, Paramātmā and Bhagavān. Some who have that particular faith (tac craddhadhānāḥ) develop the desire to realize all the three forms. Then, by bhakti, they can see all the three forms. Thus the goals of the sādhanas of jñāna and yoga for realizing brahman and Paramātmā will be accomplished only by bhakti.

Verse 1.2.8 has already stated that varṇāśrama duties (dharmaḥ svānuṣṭhitaḥ) are wasted endeavor. And even jñāna and yoga, devoid of bhakti, are wasted endeavor.

śreyaḥ-sṛtiṁ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye

teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4

naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvara na cārpitaṁ karma yad apy akāraṇam

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? SB 1.5.12

pureha bhūman bahavo ’pi yoginas tvad-arpitehā nija-karma-labdhayā

vibudhya bhaktyaiva kathopanītayā prapedire ’ñjo ’cyuta te gatiṁ parām

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5

From this chapter it has already been understood that only by pure bhakti, unmixed with karma, jñāna or yoga, the mind becomes satisfied.

A doubt arises. Is there not some worry in giving up jñāna and yoga? And in not doing nitya-karmas, is there not the calamity of great sin in omission of action, and ending up in hell? This verse answers. Though jñāna and yoga have some attraction, they depend on getting their results by performance of bhakti. But bhakti gives its results without the assistance of jñāna or yoga at all. Therefore if one pleases the Lord by bhakti only, that is the perfection of dharma. The person who does not get for the most part perfection even though performing all the rules and regulations of karma attains perfection directly through bhakti, even though he does not perform the karmas. This is understood from the Lord’s own words:

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat |

yogena dāna-dharmeṇa śreyobhir itarair api ||

sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā |

svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati ||

Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by my devotee through loving service unto me. If somehow or other my devotee desires promotion to heaven, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32.-33

Thus the idea that the devotee incurs sin by not performing karmas is discarded.

If dharma is perfected by bhakti, will the performer of dharma still obtain the results of dharma? Yes. If one performs dharma with material desires, one will attain those desires, but if one performs dharma without material desires, one will not attain material results. Gopāla-tāpanī śruti says:

bhaktir asya bhajanam | tad ihāmutropādhi-nairāsyenaivāmuṣmin manaḥ- kalpanam | etad eva ca naiṣkarmyam ||

Bhakti is worship of the Lord, concentrating the mind on Him, renouncing all material desires for enjoyment (upādhi) in this world and the next. It destroys all karmas. Gopāla-tāpanī Upaniṣad 1.15

According to the following verse, since all dharmas are perfected by bhakti, the necessity of the devotees performing dharma is rejected.

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. SB 4.31.14

The Lord himself says:

tāvat karmāṇi kurvīta na nirvidyeta yāvatā |

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ one has to act according to the regulative principles of the Vedic injunctions. SB 11.20.9

ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān

dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ

Having taken complete shelter at My lotus feet, however, a saintly person ultimately renounces such ordinary religious duties and worships Me alone. He is thus considered to be the best among all living entities. SB 11.11.32

And in the Gītā the Lord says:

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja

Give up all dharma and just surrender to me. BG 18.66

Based on these verses, the meaning of the verse yathā toror mūla-niśecanena is as follows. Just as worship of the Lord takes the place of worshiping all devatās, and satisfaction of the Lord is the perfection of performance of varṇāśrama duties, when the Lord is satisfied with his worship, the goal of performing one’s duties including worship of devatās is automatically achieved. In the example, by watering the root of the tree the watering of the branches and leaves takes place automatically. When the pure devotees of Bengal or other places perform a few karmas out of obligation because of pressure from family traditions, this is actually not performance of karmas, and does not give karmic results, because they do not have faith in the worship of devatās. The Lord says:

aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat |

asad ity ucyate pārtha na ca tat pretya no iha ||

O son of Pṛthā, whatever is offered in the fire, whatever is given in charity, whatever is undertaken as austerity, but which is done without faith, is called asat since it bears no result now or in the next life. BG 17.28

Because of this, one should worship the Supreme Lord with the mind devoid of the desire to perform karma and jñāna (ekena manasā).

The qualification for bhakti is faith in topics of the Lord. This is illustrated in the following verses:

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23] one has to act according to the regulative principles of the Vedic injunctions. SB 11.20.9

śraddhālur mat-kathāḥ śṛṇvan su-bhadrā loka-pāvanīḥ

gāyann anusmaran karma janma cābhinayan muhuḥ

mad-arthe dharma-kāmārthān ācaran mad-apāśrayaḥ

labhate niścalāṁ bhaktiṁ mayy uddhava sanātane

A person with natural faith should constantly hear topics about me, should sing and remember my topics which purify the world, and enact my exploits and birth. He should perform dharma, kāma and artha as service to me. Having taken shelter of me, he will attain permanent bhakti to me, whose form is permanent. SB 11.11.23-24

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu

veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ

tato bhajeta māṁ prītaḥ śraddhālur dṛòha-niścayaḥ

juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

Having developed faith in topics about me and being disgusted with all karmas, he knows that all enjoyments are filled with misery. But he is unable to given them up. Still, with affection for me, with faith and determination, he will continue worshipping me, at the same time SB 11.20.27-28

How does that faith arise? This verse answers. Remembrance of the Lord is a sword. Equipped with that sword (asinā), persons cut the bondage caused by the knot of false ego which ties one up with karma.

Or another meaning is as follows. People tie up small amounts of money in knots of their clothing for the purpose of daily eating by dividing up their savings and spending a little each day. This knot of money for enjoyment is compared to the karmas allotted in this life for enjoyment. Thus the sword of remembering the Lord cuts this knot of prārabdha-karma.

Who will not have attraction for topics concerning the Lord, whose remembrance cuts the knots of karma? Attraction for those topics arises suddenly (in all people, before having faith)! The verse indicates that a person who is more qualified, who has faith, will be even more attracted.

Hear how attraction for topics of the Lord arises! It arises by service to the great devotees, caused by the good fortune of mercy of those great devotees. By that one develops faith (śraddadhānasya). By faith one takes shelter of the feet of pure guru (puṇya-tīrtha-niṣevanāt). According to Amara-koṣa, tīrtha means water worshipped by sages, guru, path and cause. Being eager to hear those topics (śuśrūṣoḥ), he develops taste for those topics.

Then from hearing with taste, one begins to hear and chant. Then Kṛṣṇa, being situated within, destroys the sins (abhadrāṇi) in the heart.5 Kṛṣṇa being situated within refers to the process of smaraṇam, remembering.

Bhāgavata-sevayā means by service to the devotees of Bhagavān and service to (such as hearing) the Śrīmad-bhāgavatam. By serving the devotees and Bhāgavatam, the major portion of nāmāparādhas (abhadreṣu) becomes weak.6 This weakening of aparādhas continues till the stage of rati (bhāva). Naiṣṭhikī refers to niṣṭhā, where the mind can easily concentrate on the Lord. When the anarthas are for the most part destroyed, the devotee attains the stage of niṣṭhā.

The mind is not transformed (anāviddham) by the agitations of lust, greed and other qualities such as anger, illusion, and hatred, which arise from (bhāvāḥ) rajas and tamas. This means that by lack of taste for material objects, the state of ruci —

the appearance of relishing of hearing, chanting and other processes —

arises. In the previous state, the mind was pierced by the sharp arrows of lust and greed etc. How could the mind be satisfied in that state? How could the mind attain real taste for chanting in that state? A person afflicted with pain cannot relish food. After this, the mind becomes fixed (sthitam) in the śuddha-sattva deity of the Lord (sattve). This is the stage of āsakti.

By this method, with the development of āśakti, with worship of Kṛṣṇa at every moment, rati then appears (prasanna-manasaḥ). Without rati, there could never be constant detachment from objects of material enjoyment, and without constant detachment, there could never be satisfaction of the mind. Then prema to Bhagavān appears (bhagavad-bhakti-yogataḥ). From that arises realization (vijñānam) of the Lord’s form, qualities, pastimes, powers and sweetness. The desired result of bhakti has thus been explained. Accompanying results were previously mentioned with janayaty āśu variāgyam jñānam ca yad ahaitukam. Here also they are mentioned with the phrase “appearance of vairāgya” (mukta-saḍgasya).

The knot in the heart, ignorance, is cut. This is a reflexive verb form (karma-kartari) which indicates that destruction of ignorance is not the main result sought in bhakti. All doubts, such as thinking that the attainment is impossible, are destroyed. Having seen the Lord, who is the soul (ātmani), all karmas are destroyed. Or the Lord, being in the mind (ātmani), and then being seen directly, all karmas are destroyed. Thus both the sphurti of the Lord in the mind and direct appearance to the eyes are indicated.

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |

bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ |

niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |

harer mādhuryānubhava ity arthāḥ syuś caturdaśe

The fourteen steps are as follows: mercy of devotees, service to devotees, faith, surrender to guru, desire for worship (or hearing), bhakti, clearance of anarthas, niṣṭhā, ruci, āsakti, rati, prema, seeing the Lord, and experiencing the Lord’s sweetness. 7

By saying “with great joy” it is indicated that even at the stage of sādhana-bhakti there are no difficulties.

It has just been explained that one should perform bhakti alone rather than karma or jñāna. Similarly one should worship Bhagavān alone, giving up worship of the devatās. That Lord, though one, appears in many forms as avatāra for pastimes. Thus the Tenth Canto says bahu-mūrty-eka-mūrtikam: he is one form and many forms. (SB 10.40.7) The avatāras are of two types: those which are related to the cit-śakti and those related to the māyā-śakti. Those which are related to the cit-śakti, such as Matsya and Kūrma are to be worshipped. Those which are related to the māyā-śakti, through sattva, rajas and tamas, are Viṣṇu, Brahmā and Śiva. Among them, Viṣṇu is to be worshipped. That is stated in this verse.

Even though there is only one puruṣa or ādi-puruṣa in this universe, for creation, maintenance and destruction (sthity-ādaye) of the universe (asya), the Lord, joined with sattva, rajas and tamas, accepts the names Viṣṇu, Brahmā and Śiva. The sandhi in hareti is poetic license. The Lord is described as parama (beyond) because though he is linked with the guṇas, by his inconceivable energy he is situated separately from them, untouched by them. Among those forms, Viṣṇu will bestow the desired results to the devotees (śreyāṁsi). Viṣṇu is addressed as sattva-tanoḥ. By seeing verse 25 in this chapter this can only mean that Viṣṇu possesses a body of viśuddha-sattva, not material sattva. Otherwise there would be a contradiction to other statements in śruti and smṛti :

Sākṣī cetā kevalo nirguṇaś ca

Viṣṇu is the one conscious witness, beyond the guṇas. Śvetāśvatara Upaniṣad 6.11

Sattvādayo na santīśe yatra ca prākṛtā gunā

In Viṣṇu there are no material guṇas. Viṣṇu Purāṇa 1.9.44

Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ

Viṣṇu is devoid of the guṇas; he is the person beyond matter. SB 10.88.5

Though Viṣṇu is involved with the material sattva-guṇa, he is not at all contaminated by it. Viṣṇu would not take up a material body of sattva, since sattva has the qualities of revelation or knowledge and indifference to enjoyment. Sattva should not eclipse the spiritual manifestation of eternity, knowledge and bliss. Rajas is agitating and causes addition (creation); and tamas is obscuring and causes subtraction (destruction). Thus rajas and tamas will disturb and cover bliss. Thus Brahma and Śiva accept bodies of rajas and tamas because those guṇas eclipse bliss. They have bodies composed of guṇas, whereas Viṣṇu does not. This is the logical explanation.

Viṣṇu is without guṇas since by being the manifest form of sattva, he accepts proximity to sattva. Thus he carries the function of protecting the universe but does this with no contamination of the qualities of material sattva. One cannot say that his existence beyond the guṇas is negated by his participation in the world, because he does not possess material sattva by relationship of contact or inherence. He is situated in sattva only by being next to it. It should be understood however that his protection of the devotees does not arise from sattva but from śuddha-sattva of his svarūpa.

Brahmā is a jīva, since he is Hiraṇyagarbha (with a material body made of mahat-tattva). The distinction between the supreme brahman and Brahmā is based on the context of descriptions of Brahmā, just as the identity of brahman is confirmed the context. Netaro ’nupapatter: the supreme brahman is not a jīva by the context of the discussion in Upaniṣads. Only because of the powers conferred by the supreme Lord on Brahmā situated in rajas, he is considered an avatāra.

bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ

svīyam kiyat prakaṭayaty api tadvad atra |

brahmā ya eṣa jagad-aṇòa-vidhāna-kartā

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||

I worship the supreme lord Govinda who becomes Brahmā, the creator of the universe (by bestowing his powers to that jīva), just as the sun displays a small portion of its powers of heat and light in all the sun stones which represent it. Brahma-saṁhitā 5.49

Because Śiva is not a jīva, he is considered to be the Supreme Lord associated with the guṇas. Thus it is said:

kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt

sañjāyate na hi tataḥ pṛthag asti hetoḥ |

yaḥ śambhutām api tathā samupaiti kāryād

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||

I worship the supreme lord Govinda who becomes the form of Śiva who is said to be non-different from Govinda, but who is also different because of his contact with the transformations of prakṛti, just as milk becomes yogurt, which can be said to be non-different from its cause, but acts in a different manner. Brahma-saṁhitā 5.45

Some say that, of Brahmā and Śiva, Śiva is īśvara or the supreme lord. Others say that he is connected with the guṇas. They explain as follows. It should be understood that yoga means connection by proximity, by contact and by supervision. The puruṣa, connected with the guṇas only as the supervisor, is devoid of guṇas, being situated in his svarūpa. Brahmā and Śiva however are connected to rajas and tamas by contact, and therefore called sa-guṇa, endowed with the guṇas.8 Being related to sattva-guṇa only by proximity, the puruṣa in the form of Kśīrodakaśāyī-viṣṇu is devoid of guṇas, being situated in his svarūpa. Thus it is said:

yogo niyāmakatayā guṇaiḥ sambandha ucyate |

ataḥ sa tair na yujyate tatra svāṁśaḥ parasya yaḥ ||

The relationship of the puruṣa with the guṇas is that of being their controller. Among the three, he who is the svāṁśa of svayaṁ-rūpa Kṛṣṇa, is not bound by the guṇas. Laghu-bhāgavatāmṛta 1.2.18

Tamas, rajas and sattva have the respective qualities of obscuring, agitating and revealing knowledge. Of these sattva is the best because it is not unfavorable for śuddha-sattva. This is shown through an example. Superior to wood — which is devoid of the quality of action and unable to reveal its nature (being unconscious) — is smoke. Smoke has an active nature. Superior to smoke however is fire, which has the qualities of action and revelation. It is called trayīmayaḥ (related to the Vedas) because it is used in rituals mentioned in the Vedas. Rajas, which is agitating, is superior to tamas which is inert. Sattva, being devoid of inertia and agitation, is superior since it gives a vision of brahman.

sattvāt sañjāyate jñānaṁ rajaso lobha eva ca

pramāda-mohau tamaso bhavato ’jñānam eva ca

Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas. BG 14.17

It is not obstructive to śuddha-sattva and does not cover it. It does not interfere with seeing brahman. It is thus an assistant in spiritual life. Without bhakti however, seeing the Lord (or even impersonal brahman) is impossible. This is confirmed later in the Bhāgavatam.

It is said of the Lord’s form ānando brahmaṇo rūpam: the supreme lord has a form of bliss. The guṇas of māyā - tamas, rajas and sattva - cannot act independently of him. Māyā paraity abhimukhe ca vilajjamānā: māyā flees from the Lord, being ashamed. (SB 2.7.47) Thus it is by the will of the lord, by his touch alone, that ānanda becomes qualified by agitation in the form of Brahmā. Being qualified by revelation, ānanda becomes Viṣṇu and being qualified with obscuration, ānanda becomes Śiva. Since there is no damage when ānanda is combined with revelation (sattva), Viṣṇu is worthy of worship.

Because one can realize fire through wood but not through smoke, tamas should be considered superior to rajas. In deep sleep (tamas) one has realization of oneness with ātmā. Thus some persons argue that between Brahmā and Śiva, Śiva is better.

These three are equal in that they are all avatāras of the Lord. They are unequal in that Viṣṇu is not covered by the guṇas, whereas Brahmā and Śiva are. This is how the contrary statements of difference and non-difference of the Purāṇas can be harmonized.

The śruti says asaḍgo hy ayaṁ puruṣaḥ: the ātmā is not contaminated by the guṇas. (Bṛhad Āraṇyaka Upaniṣad 4.3.15) Though both Paramātmā and jīvātmā are by their constitution devoid of the guṇas, because Paramātmā is the supreme lord, an ocean of cit, because he is independent in his actions, he remains ātmārāma, self enjoying, not subject to birth in the world, without diminution of his knowledge of himself, even though, by his will, he contacts the guṇas and thus is in possession the effects of the guṇas such as anger. However the jīva, because he is only a particle of cit, having very little ability of knowledge and because he is controlled by the Lord and not independent, and has very little power, he loses his knowledge of his real nature and takes birth in this world by contacting the guṇas where the guṇas act upon him.

Thus (ataḥ), the sages in ancient times worshipped the Supreme Lord, who is viśuddha-sattva. Viśuddha-sattva means having a body composed of the cit-śakti arising from his svarūpa (not material sattva), because the śruti says vidyāvidyābhyāṁ bhinnam: the Lord is neither material knowledge (sattva) nor ignorance. (Gopāla-tāpanī Upaniṣad 2.20) Furthermore the smṛti says chāyātapau yatra na gṛdhra-pakṣau: in the Lord there is no ignorance or knowledge which causes prejudice towards the jīva. (SB 8.5.27) satya-jñānānantānanda-mātraika-rasa-mūrtayaḥ: the viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. (SB 10.13.54) Because the body of Viṣṇu is beyond māyā, one cannot say that viśuddha-sattva means the vidyā arising from māyā-śakti. The persons who follow after (anu) these sages are qualified for liberation (kṣemāya) in this world (iha).

Bhūta-patīn as well as meaning forms of Śiva, also indicates Pitṛs, Brahmā and others. Anasūyavaḥ means they do not criticize those devatās.

Prakṛtayaḥ means (having the nature of). These natures are similar to those of the Pitṛs, Śiva and other devatās. Śriyā, in the instrumental case, means “along with wealth.”

“But Pitṛs and devatās are said to worshippable by the Vedas. What is wrong with them?”

The Vedas have as their purport Vāsudeva.

ālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā

mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ

By the influence of time, the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke to Brahmā the Vedic knowledge in which bhakti is the essence. SB 11.14.3

kiṁ vidhatte kim ācaṣṭe kim anūdya vikalpayet

ity asyā hṛdayaṁ loke nānyo mad veda kaścana

What do the Vedas instruct as action? What is the final meaning of the Vedas? What alternatives do the Vedas raise? No one except me or my dear devotee knows the intended meaning of the Vedas. SB 11.21.42

māṁ vidhatte ’bhidhatte māṁ vikalpyāpohyate tv aham

etāvān sarva-vedārthaḥ śabda āsthāya māṁ bhidām

māyā-mātram anūdyānte pratiṣidhya prasīdati

The Vedas indicate bhakti as the action, and indicate me as the meaning. I am the meaning of all the Vedas. I, as karma and jñāna, am proposed and rejected as alternatives. The Vedas, taking shelter of me, proposing karma and jñāna and then rejecting them as māyā, become happy by giving the devotees bliss. SB 11.21.43

Thus these people, not knowing the purport of the Vedas, worship the Pitṛs and others.

“But it is clearly seen that the Vedas are concerned with sacrifice and yoga.” That is true.

svaṁ lokaṁ na vidus te vai yatra devo janārdanaḥ

āhur dhūmra-dhiyo vedaṁ sakarmakam atad-vidaḥ

Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one’s own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes. SB 4.29.48

Thus according to the words of Nārada, sacrifice and yoga are not meaning of the Vedas. The Lord himself says dharmo yasyāṁ mad-ātmakaḥ: I Myself am the religious principles enunciated in the Vedas. (SB 11.14.3) Devahūti says

aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te

How astonishing! The outcaste on the tip of whose tongue is your name is the guru! All those who chant your name, most respectable, have completed all austerities, all sacrifices, all bathing and all study of the Vedas. SB 3.33.7

Nārada, in saying yathā taror mūla-niṣecanena (SB 4.31.14), has indicated that Vāsudeva is the conclusion of the Vedas. Thus it is clear that the meaning of all the Vedas is simply devotion to Bhagavān alone.

Or, all sacrifices are dedicated to Vāsudeva can mean that the sacrifices worship Indra and others as the limbs of Vāsudeva. This is well known in the story of Bharata.9 Yoga is dedicated to meditation of the Lord. This is well known from the story of Kapila. All karmas are dependent on the Lord since they cannot bestow results without including worship of the Lord. Jñāna and tapas are also dependent on the Lord for results. Since karma-yoga has already been mentioned by the words vāsudeva-parā kriyaḥ, vāsudeva-paro dharmaḥ means parama-dharma, the actions of bhakti such as hearing and chanting. These are all dedicated to Vāsudeva. Paro dharma and the goal (gati), prema and liberation, are dependent on Vāsudeva alone for results.

The creator of all those who are recommended for worship such as Pitṛs, Śiva and Brahmā is Vāsudeva alone. Thus he is worthy of worship. The Lord is without guṇas, but he creates the universe using matter composed of guṇas and material cause and effect (sad-asad-rūpayā).

The Lord is the inner soul of all that he created. This is explained in three verses. The Lord entered the jīvas covered with guṇas (guṇeṣu), made to manifest (vilasiteṣu) by māyā (tayā). The Lord appears to be associating with the guṇas (guṇavān). But this is not actually so, because he is excels in power by his cit-śakti (vijñānena).

Just as fire is always situated (avahitaḥ) in pieces of wood, so the soul of the universe, antaryāmī Viṣṇu, is situated in all living entities (bhūteṣu). If fire is made to appear in pieces of wood by friction, it burns up those pieces of wood. Similarly by practices of hearing and chanting Paramātmā is made to appear and removes the covering of māyā on the jīva. This is indicated by the example.

That soul of the universe, Paramātmā, with conditions made of the guṇas in the form of sense objects (bhūta-sukṣma), senses and mind (ātmā), having entered into the bodies of living entities such as devatās and animals created by himself, enjoys those sense objects which correspond to the guṇas (tad-gunān). The Lord does not enjoy happiness of material sense objects. Thus the sentence means that, without the Paramātmā, the jīvas cannot act as enjoyers. Or it means that the Paramātmā enjoys through the jīva, because the jīva is the taṭastha-śakti of the Lord. Or the verb enjoys may be taken in a causal sense. Thus it means that the Paramātmā lets the jīvas enjoy the sense objects.

It has been described that the Lord appears as many forms when he enters all the living beings. However the lord is without limitation or material contamination in all his forms. He appears in many forms with his svarūpa in his eternal pastimes. Bhāvayati means “he protects.” Or it means “he bestows them with prema (bhāva).” This verse describes the normal goal of all avatāras.10 Loka-bhāvanaḥ here means “creator of the universe” instead of “protector of the worlds,” to avoid redundant meaning, since bhāvayati lokan already means “he protects the worlds.”