Sri Paramatma-sandarbha Volume One

Sri Paramatma-sandarbha Volume One

Magalcaraa tau santoayat santau rla-rpa-santanau dakiyena bhaena punar etad vivicyate tasydya granthan-lekha kranta-vyutkranta-khaitam parylocytha paryya ktv likhati jvaka tau-them; santoayat-pleasing; santau-saintly; rla-rpa-santanau-r Rupa and Sanatana Gosvamis; dakinyena-from south India; bhaena-by r Gopala Bhatta Gosvami; puna-again; etat-this; vivicyate-is described; tasya-of him; dyam-original; granthan-lekham-writing; krantavyutkranta-various arguments; khaitam-refuting; parylocya-considering; atha-now; paryyamsystematic arrangement; ktv-doing; likhati-writes; jvaka-Jiva Gosvami. rla Gopla Bhaa Gosvm, the great philosopher from the southern provinces who greatly pleased rla Rpa Gosvm and rla Santana Gosvm, left many valuable notes that defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jiva Gosvami writes this book.

Anuccheda 1 Text 1 atha paramtm vivriyate. yadyapi paramtmatvam- vaikuhe 'pi prabhor asti. tad api ca bhagavattgam- tat syd ittham- jagad-gatam- vcyam. tatra tam- jagad-gata-jva-nirpanaprvakam- nirpayati dvbhym atha-now; paramtm-th Supersoul; vivriyate.-is described; yadyapi-although; paramtmatvamthe nature of the Supersoul; vaikuhe-in Vaikuntha; api-also; prabho-of the Supreme Personality

of Godhead; asti.-is; tad api-nevertheless; ca-also; bhagavatt-of the nature of the Supreme Personality of Godhead; agam--a part; tat-that; syt-is; ittham-thus; jagad-gatam-gone to the material world; vcyam.-to be said; tatra-there; tam-that; jagad-gata-gone to the material world; jvaof the individual spirit soul; nirpana-description; prvakam-previous; nirpayati-dscribes; dvbhym-with two. Now the Supersoul will be described. Although the Lord's Supersoul feature is also manifested in the spiritual world of Vaikuha, it is generally said to that the Supreme Lord's Supersoul expansion is present primarily in the material world. The individual spirit souls and the Supersoul, both present in the material world, are described in the following two verses (rmad-Bhgavatam 5.11.12-13): Text 2 ketraja et manas vibhtr jvasya my-racitasya nity virhit kvpi tirohit ca uddho vicae hy aviuddha-kartu ketraja-the individual soul; et-all these; manas-of the mind; vibht-different activities; jvasya-of the living entity; my-racitasya-created by the external material energy; nity-from time immemorial; virhit-sometimes manifested; kvpi-somewhere; tirohit ca-and not manifested; uddha-purified; vicae-sees this; hi-certainly; aviuddha-unpurified; kartu--of the doer. "The individual soul bereft of Ka consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep (unconsciousness, or trance, they disappear. A person who is liberated in this life (jvan-mukta, can see all these things vividly.* Text 3 ketraja tm purua puraa skt svayam-jyotir aja parea nryao bhagavn vsudeva sva-myay~tmany avadhyamna ketraja-the Supreme Personality of Godhead; tm-all-pervading, present everywhere; puruathe unrestricted controller, who has unlimited power; puraa-the original; skt-perceivable by

hearing from the authorities and by direct perception; svayam-personal; jyoti-manifesting His bodily rays (the Brahman effulgence); aja-never born; parea-the Supreme Personality of Godhead; nryaa-the resting place of all living entities; bhagavn-the Supreme Personality of Godhead with six full opulences; vsudeva-the shelter of everything, manifested and nonmanifest; sva-myay-by His own potency; tmani-in His own self, or in the ordinary living entities; avadhyamna-existing as the controller. "There are two kinds of ketraja: the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old-age, or disease. He is the controller of all the demigods, beginning with Lord Brahm. He is called Nryaa and He is the shelter of living entities after the annihilation of the material world. He is full of all opulences and He is the resting place of everything material. He is therefore known as Vsudeva, the Supreme Personality of Godhead."* Text 4 ya uddho 'pi myta paro 'pi my-racitasya vakyamasya sarva-ketrasya myay kalpitasya manaso 'ntakaraasyait prasiddh vibhtr vttr vicae vieena payati. payas tatrvio bhavati. sa khal asau jva-nma sva-arra-dvaya-lakaa-ketrasya jttvt ketraja ucyata ity artha. ya-who; uddha-pure; api-although; myta-maya; para-above; api-even; my-racitasyacreated by maya; vakyamasya-which will be explained; sarva-ketrasya-of all fields; myay-by maya; kalpitasya-created; manasa-of the mind; antakaraasya-of the mind; et-they; prasiddhproved; vibht-vibhutis; vtt-actions; vicae-sees; vieena-specifically; payati-sees; payaseeing; tatra-there; via-entered; bhavati.-is; sa-he; khalv-indeed; asau-he; jva-nma-called the jiva; sva-arra-dvaya-lakaa-characterized by two bodies; ketrasya-of the field; jttvt-because of being the knower; ketraja-the knower of the field; ucyata-is said; iti-thus; artha.-the meaning. This verse means: "Even though he is by nature pure (uddha), that is to say beyond the touch of the illusory potency my, the individual spirit soul sees (vicae, the (et, activities (vibht, of the mind (manasa), the mind having been created by the illusory potency mya' (mya'racitasya). The mind sees all fields of activity. The mind will be further described later in this book. By seeing these activities, the individual soul, who is called the `jva', enters into them. Because he thus has knowledge of two different material bodies, the soul is thus called `ketraja' (the knower of the field of action)." Text 5

tad uktam yay sammohito jva tmna tri-gutmakam paro 'pi manute 'nartha tat-kta cbhipadyate. iti. tat-that; uktam-said; yay-by whom; sammohita-illusioned; jva-the living entities; tmnamself; tri-gutmakam-conditioned by the three modes of nature, or a product of matter; paratranscendental; api-in spite of; manute-takes it for granted; anartham-things not wanted; tat-by that; ktam- ca-reaction; abhipadyate-undergoes thereof; iti-thus. The conditioned soul is also described in these words of rmad-Bhgavatam (1.7.5): "Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries."* Text 6 tasya manasa. kdatay my-racitasya. tatrha jvasya jvopdhitay jva-tdtmyena racitasya. tatas" ca tat-tayopacaryamnasyety artha. tatas" ca kdasya. aviuddham- bhagavadbahirmukham- karma karotti tdasya. kdir vibht. nity andita evnugat. atra ca kad kdir ity apekayam ha jgrat-svapnayor avirbhta suuptau tirohits" ceti. tasya-of that; manasa.-mind; kdatay-withwhat?; my-racitasya.-created by maya; tatrathere; ha-said; jvasya-of the soul; jva-the soul; updhitay-with the designation; jva-tdtmyenaby the identity of the soul; racitasya.-created; tata-then; ca-and; tat-that; tay-by that; upacaryamnasya-honored; iti-thus; artha-the meaning; tata-then; ca-and; kdasya.-like what?; aviuddham-impure; bhagavat-the Supreme Personality of Godhead; bahirmukham-outside; karmadeeds; karoti-does; iti-thus; tdasya.-like that; kdi-like what?; vibht-actions; nity-eternal; andita-from time immemorial; eva-indeed; anugat-followed; atra-here; ca-and; kad-when?; kdi-like what?; iti-thus; apekayam-in this matter; ha-said; jgrat-svapnayo-of waking and dream; avirbhta-manifested; suuptau-in dreamless sleep; tirohit-disappeared; ca-and; iti-thus. Here someone may ask: "How does the illusory energy mya' create (mya'-racitasya, the material mind (manasa)?" The answer is given in the word "jvasya", which means "by making the individual soul think that the external material body is his true identity". Then someone may ask: "What happens then?" The answer is that the soul then engages in impure material activities that have no relation to the Supreme Personality of Godhead.

Then someone may ask: "What are these material activities (vibht, like?" The answer is given in the word "nity", which means "they have been existing from time immemorial". Then someone may ask: "When are these material activities manifested?" The answer is given that they are manifest in the wakening state and in the dream state, but during deep sleep (unconsciousness, or trance, they disappear (tirohit ca). Text 7 yas tu puro jgrat-kraa-bhta purua dyo 'vatra purua parasya ity-din dvitiydau prasiddha. ya-who; tu-indeed; pura-ancient; jgrat-kraa-bhta-the creator of the waking state; purua-the Supreme Personality of Godhead; dyo 'vatra purua parasya ity-din-rmadBhgavatam 2.6.42; dvitiydau-in the beginning of the Second Canto; prasiddha-proved. That the Supreme Personality of Godhead is the creator of the waking state is explained in these words of rmad-Bhgavatam (2.6.42): "Kraravay Viu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakay Viu, and the sum total of all living beings, both moving and nonmoving."* Text 8 skd eva svayam-jyoti sva-praka. na tu jva-vad anypekay. ajo janmdi-nay. parembrahmdnm apa. nram- jva-samha sva-niyamyatvenyanam- yasya sa. bhagavn aivarydy-aa-vn. bhagavad-aatvt. vsudeva sarva-bhtnm raya. skt-directly; eva-indeed; svayam-jyoti-self-manifest; sva-praka.-self-manifest; na-not; tubut; jva-vat-like the individual soul; anya-on others; apekay-dependent; aja-unborn; janmdinay.-free fo birth and other material changes; parem-of others; brahmdnm-beginning with the demigod Brahma; api-also; a-the master; nram-naram; jva-samha-the aggregate of all spirit souls; sva-niyamyatvena-by controlling; ayanam-the resting place; yasya-of whom; sa.-He; bhagavn-the Supreme Personality of Godhead; aivarya-opulences; di-beginning; aa-parts; vnpossessing; bhagavad-aatvt-becauyse of being a part and parcel fo the Supreme Personality of Godhead; vsudeva-Vsudeva; sarva-bhtnm-of all living entities; raya-the shelter. Here (in the verse quoted in text 3, the word "svayam-jyoti" means "The Supreme Personality of Godhead is manifested according to His own wish". This means that the Supreme Lord is not like

the individual souls, who are dependent on others. The word "aja" means that the Lord is free of material birth and other material transformations. The word "parea" means that the Supreme Personality of Godhead is master of Brahma' and all other living beings. The word "nryaa" means that because He is the supreme controller, the Supreme Personality of Godhead is also the resting place (ayana, of all living entities (nra). The word "bhagavn" means that the Lord is the master of all opulences. The word "vsudeva" means that the Lord is the shelter of all living entities. Text 9 sva-myay sva-rpa-akty tmani sva-svarpe avadhyamno 'vasthpyamna. karma-kartrprayoga. myym- myike 'py antarymitvena pravio 'pi svarpa-akty svarpa-stha eva. na tu tat-saakta ity artha. vsudevatvena sarva-ketra-jattvt so 'para. my-mohito jvo myrahita uddha ketraja tm paramtmeti. sva-myay-sba-mayaya; sva-rpa-akty-by His internal potency; tmani-atmani; sva-svarpe-in His own transcendental form; avadhyamna-avadhiyamanah; avasthpyamna-being established; karma-kartr-prayoga-the instrumental case; myym-in maya; myike-in the workd created by maya; api-also; antarymitvena-as the Supersoul; pravia-entered; api-also; svarpaakty-by His internal potency; svarpa-stha-situated in Himself; eva.-indeed; na-not; tu-but; tatsasakta-attached to that; iti-thus; artha.-the meaning; vsudevatvena-as Vasudeva; sarva-ketrajattvt-because of being the knower of all fields; sa-He; apara-without superior; my-mohitabewilderdd by maya; jva-the individual spirit soul; my-rahita-without maya; uddha-pure; ketraja-knower of the firld; tm-the Soul; paramtmthe Supersoul; iti-thus. The words "sva-myaya' tmani avadhyamna" mean "by His own internal potency (svamyay, He has manifested (avadhyamna, the world within Himself (tmani)". Therefore in this passage the Lord is in the instrumental case. Thus the Lord enters the world created by the illusory potency mya' and, by the power of His own internal potency, there He manifests His spiritual form of the Supersoul. However, He never becomes attached to that world of my. That is the meaning. Here the Lord is called "vsudeva" because He is the knower of all fields of activities, and therefore no one is superior to Him. The individual spirit soul is bewildered by the illusory potency my, but the Supersoul (ketraja tm, is never bewildered by my. He is always pure. Text 10 tad evam api mukhyam- ketrajatvam- paramtmany eva. tad uktam- sarvam- pumn veda gus" ca ta-jo na veda sarvajam anantam e iti. tat-that; evam-thus; api-also; mukhyam-primary; ketrajatvam-the state oif being the knower of

the field of activity; paramtmani-in the Supersoul; eva.-indeed; tat-that; uktam-said; sarvampumn veda gus" ca ta-jo na veda sarvajam anantam e iti-rmad-Bhgavatam 6.4.24. Thus the primary meaning here is that the Supersoul is the knower of all fields of activity. This is described in the following words of rmad-Bhgavatam (6.4.25): "Nevertheless, the living being is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him."* Text 11 tath r-gtopaniatsu ida arra kaunteya ketram ity abhidhyate etad yo vetti ta prhu ketrajam iti tad-vida tath-so; r-gtopaniatsu-in r Bhagavad-gt 13.2; idam-this; arram-body; kaunteya-O son of Kunti; ketram-the field; iti-thus; abhidhyate-is called; etat-this; ya-anyone; vetti-knows; tamhim; prhu-is called; ketrajam-knower of the body; iti-thus tad-vida-one who knows. This is also described in Bhagavad-gta' (13.2-3), where the Supreme Personality of Godhead explains: "This body, O son of Kunt, is called the field, and one who knows this body is called the knower of the field.* Text 12 ketraja cpi m viddhi sarva-ketreu bhrata ketra-ketrajayor jna yat ta jna mata mama. iti. ketrajam-the knower; ca-also; api-certainly; mm-Me; viddhi-know; sarva-all; ketreu-in bodily fields; bhrata'O son of Bharata; ketra-field of activities (the body; ketrajayo-the knower of the field; jnam-knowledge; yat-that which is taught; ta-that; jnam-knowledge; matamopinion; mama.-My; iti-thus.

"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."* Text 13 atra khalu ketrajam- cpi mm- viddhi iti sarve api ketreu mm- ca ketrajam- viddhi. na tu jvam iva sva-sva-ketra evety artha iti. na ca jveayo samndhikryena nirviea-cid-vast eva jeyatay nirdiati. sarva-ketreu ity asya vaiyarthypatte. atra-here; khalu-indeed; ketrajam- cpi mm- viddhi iti-the words "ketrajam- cpi mmviddhi"; sarveu-in all; api-even; ketreu-fields; mm-Me; ca-and; ketrajam-the knower of the firld; viddhi.-know; na-not; tu-but; jvam-the individual spirit soul; iva-like; sva-sva-ketre-their own fields; eva-indeed; iti-thus; artha-the meaning; iti.-thus; na-not; ca-also; jva-of the individual soul; ayo-of the Supreme Personality of Godhead; samndhikryena-by equality; nirvieawithout variety; cit-spiritual; vastv-substance; eva-indeed; jeyatayby what is to be known; nirdiati-indicates; sarva-ketreu-in all fields; iti-thus; asya-of Him; vaiyarthya-useless; pattebecause of the improper conclusion. Here the words "ketrajam- cpi mm- viddhi", which in prose order become "mm- ca ketrajam- viddhi", mean "I am also the knower in all bodies". Thus the Supreme Personality of Godhead is not at all like the individual spirit soul, for the individual soul knows his own body only. That is the meaning. Therefore one should not accept the impersonalist theory, which states that the individual soul and the Supreme Personality of Godhead are equal. The impersonalist interpretation of the words "sarva-ketreu" here is complete nonsense. Text 14 jeyam- yat tat pravakymi ity-din. sarvata pi-padam- tat sarvato 'ki-siro-mukham itydin ca sa-vieasya nirdekyamnatvt. jeyam- yat tat pravakymi ity-din-in Bhagavad-gita 13.12; sarvata pi-padam- tat sarvato 'ki-siro-mukham ity-din-in Bhagavad-gita 13.13; ca-also; sa-vieasya-the personalist idea, that They are different; nirdekyamnatvt-because it will be shown. This is so because the personalist idea, that the individual soul and the Supersoul are different, will be affirmed in these words of Bhagavad-gta' (13.12-13): "I shall now explain the knowable. knowing which you will taste the eternal. This is beginningless and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the

cause and effect of this material world.* "Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists."* Text 15 amnitvam ity-din jnasya ca tathopadekyamnatvt. amnitvam ity-din-Bhagavad-gita 13.8; jnasya-of knowledge; ca-also; tath-so; upadekyamnatvt-because of what will be taught. Further evidence that the personalist idea is correct is given by the Supreme Lord Himself when He defines the true meaning of knowledge in these words (Bhagavad-gta' 13.8-12): "Humility, pridelessness, non-violence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control, renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old-age, and disease, non-attachment to children, wife, home, and the rest, and evenmindedness amid pleasant and unpleasant events, constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people, accepting the importance of self-realization, and philosophical search for the Absolute Truth-all these I thus declare to be knowledge, and what is contrary to these is ignorance."* Text 16 kim- ca ketrajam- cpi ity atra tat tvam asi itivat samndhikaryena tan-nirviea-jne vivakite ketra-ketrajayor jnam ity evndyate. na tu ketra-ketrajayor jnam iti. kim- ca-furthermore; ketrajam- cpi iti-these words; atra-here; tat-that; tvam-you; asi-are; itithus; vat-like; samndhikaryena-by equality; tan-nirviea-in the absence of distinction; jnein knowledge; vivakite-desired to be said; ketra-ketrajayor jnam iti-these words; eva-indeed; andyate-is said; na-not; tu-but; ketra-ketrajayor jnam iti-these words. However, if in Bhagavad-gta' 13.3 the Supreme Lord had wished to teach that the individual souls are not different from Him, and if this Gta' passage were then like the Chndogya Upaniad's (6.8.7, declaration "tat tvam asi" (You are that), then the Lord would have said "ketrajevarayor jnam" (to understand the two knowers of this body, who are both the Supreme Personality of Godhead, is called knowledge). He would not have said what He actually did say: "ketrajayor jnam" (to understand this body and its owner is called knowledge).

Text 17 kintu ketra-ketrajayor ity asyyam artha. dvi-vidhayor api ketra-ketrajayor ya-jnamtan mamaiva jnam- matam. anyrthas" ca parmara iti nyyena ma-jnaika-ttparyakam ity artha. jeyasyaikatvenaiva nirdiatvd yogyatvc ca. kintu-however; ketra-ketrajayo-of the field and the knower of the field; iti-thus; asya-of this; ayam-this; artha.-the meaning; dvi-vidhayo-of two kinds; api-also; ketra-ketrajayo-of the field and the knower of the field; ya-jnam-which knowledge; tat-that; mama-of Me; eva-indeed; jnam-knowledge; matam.-the opinion; anyrtha ca parmara iti nyyena-by Vedanta-sutra 1.3.20; ma-jna-knowledge of Me; eka-only; ttparyakam-the meaning; iti-thus; artha-the meaning; jeyasya-of the object of knowledge; ekatvena-by being one; eva-indeed; nirdiatvtbecause of being taught; yogyatvt-because of the propriety; ca.-also. Here is the true meaning of the words "ketra-ketrajayo": "To understand the two different persons who know this body is called knowledge. That is My opinion." This is also confirmed in the following words of r Vednta-stra (1.3.21): anyrthas" ca parmara "The meaning here is that the individual soul is different from the Supreme." Thus, ultimately, the Supreme Lord says here: "True knowledge is knowledge of Me". This is so because here a single object of knowledge is described. That is the proper understanding. Text 18 na ca nirvara-sakhya-vat ketra-ketraja-mtra-vibhgd atra jnam- matam. mm ity anenevarasypekitatvt. na ca vivarta-vda-vad varasypi bhrama-mtra-pratta-puruatvam. tadvacana-lakaa-sa-veda-gtdi-strm apramyt bauddha-vdpatte. tasym- ca satyambauddhnm iva vivarta-vdinm- tad-vykhynyukte. na-not; ca-also; nirvara-sakhya-vat-like thatheistic sankhya theory; ketra-ketraja-of the field and the knower of the field; mtra-only; vibhgt-because of the distinction; atra-here; jnam-knowledge; matam.-considered; mm-Me; iti-thus; anena-by this; varasya-of the Supreme Personality of Godhead; apekitatvt-because of being in relationto; na-not; ca-also; vivarta-vdavat-like the impersonalist theory of transformation; varasya-of the Supreme Personality of Godhead; api-even; bhrama-bewilderment; mtra-only; pratta-believed; puruatvam-the status of the Supreme Personality of Godhead; tad-vacana-by those words; lakaa-characterized; sa-with; veda-the Vedas; gt-the Bhagavad-gt; di-beginning with; strm-of scriptures; apramytbecause of not prividing evidence; bauddha-vdpatte-of the theory of the Buddhists; tasym-in

that; ca-also; satyam-truth; bauddhnm-of the Buddhists; iva-like; vivarta-vdinm-of the impersonalists; tad-vykhyna-of that interpretation; ayukte-becausze of being illogical. The knowledge here is not like the atheistic sakhya theory, which accepts only the individual soul and the field of the soul's perception. The reason is given here in the word "mm" (Me). With this word the Supreme Personality of Godhead affirms that He Himself is the proper object of knowledge. Nor is the knowledge described here like the impersonalists' theory that the Supreme Personality of Godhead is an illusion and only foolish people believe that the Supreme Personality of Godhead really exists. This idea of the impersonalists is not supported by the Vedas, Bhagavadgt, and other scriptures, for this idea is the same as the idea of the Buddhists. The impersonalists and the Buddhists actually share the same philosophy, a philosophy that is wildly illogical. Text 19 na ca tasya satya-puruatve 'pi nirviea-jnam eva moka-sdhanam iti tdiya-strntarata samhryam. evam- satata-yukt ye ity-di prvdhyye nirviea-jnasya heyatvena vivakitatvt. na-not; ca-also; tasya-of that; satya-truth; puruatve-in personality; api-also; nirviea-jnamthe impersonlist theory; eva-indeed; moka-sdhanam-the way to attain liberation; iti-thus; tdiyaof that; stra-scriptures; antarata-from within; samhryam-to be collected; evam- satata-yukt ye ity-di-Bhagavad-gita 12.1; prvdhyye-in the previous chapter; nirviea-jnasya-of the impersonalist theory; heyatvena-the status of being worthy to be rejected; vivakitatvt-because of desiring to say. Many quotes may be gathered from the scriptures to prove that the impersonalist idea of the Supreme Personality of Godhead does not lead to final liberation. For example, in the previous chapter of Bhagavad-gta' it is said that the impersonalist theory should be rejected. There it is said (Bhagavad-gta' 12.1-2): "Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested?* "The Supreme Personality of Godhead said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect."* Text 20 tatraiva ca ye tu sarvi karmi ity-dinnanya-bhaktn uddiya tem aham- samuddhart mtyu-sasra-sgart ity anena ta-jnpekpi ndteti.

tatraiva ca ye tu sarvi karmi ity-dinnanya-bhaktn uddiya tem aham- samuddhart mtyu-sasra-sgart ity anena ta-jnpekpi ndteti. The impersonalist theory is also criticized in these words spoken by the Supreme Personality of Godhead Himself (Bhagavad-gta' 12.6-7): "For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pth, for him I am the swift deliverer from the ocean of birth and death."* Text 21 tad uktam ekdae svayam-bhagavat yat karmabhir yat tapas ity di. tad uktam ekdae svayam-bhagavat yat karmabhir yat tapas ity di-rmad-Bhgavatam 11.20.32-33. The Supreme Personality of Godhead again criticizes it in these words (rmad-Bhgavatam 11.20.32-33): "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."*** Text 22 moka-dharme ca y vai sdhana-sampatti pururtha-catuaye tay vin tad pnoti naro nryaraya. iti. moka-dharme-in the Moksa-dharma; ca-and; y-which; vai-indeed; sdhana-sampatti-the result of religious practice; pururtha-the goal of life; catuaye-fourfold; tay-by that; vinwithout; tat-that; pnoti-attains; nara-a person; nryaraya.-who has taken shewlter of Lord Nryaa; iti-thus. This is also confirmed by the following words of r Moka-dharma:

"A person who takes shelter of Lord Nryaa attains the four goals of life. He does not need to perform any other spiritual activities other than taking shelter of the Lord." Text 23 atra tu prvdhyya-vilghita tad evvth-kartu sa-vieatay nirdiya atra-here; tu-but; prvdhyya-the previous chapter; vilghitam-praised; tat-that; eva-indeed; avth-not useless; kartum-to make; sa-vieatay-with the personalist idea of spiritual variety; nirdiya-indicating. So the previous chapter's (Chapter 12 of Bhagavad-gt, praise of the personal conception of God shall not go in vain, the Supreme Personality of Godhead again praises the personalist idea in these words (Bhagavad-gta' 13.8): Text 24 iti ketra tatha jna jeya cokta samsata mad-bhakta etad vijya mad-bhvyopapadyate iti-thus; ketram-field of activities (the body); tatha-also; jnam-knowledge; jeyam-knowable; ca-also; uktam-describe; samsata-in summary; mad-bhakta-My devotee; etat-allthis; vijyaafter understanding; mad-bhvya-My nature; upapadyate-attains. "Thus the field of activities (the body), knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature."* Text 25 ity antena bhakti-samvalitatay sukarrtha-praya ktam. ata evtra vyai-ketraja eva bhaktatvena nirdia. samai-ketrajas tu jeyatveneti ketra-ketraja-jnbhy saha jeyasya phd anusmrya tad-anantara ca tasya tasya ca jvatvam varatva ca kara neti daritam. iti-thus; antena-ending; bhakti-samvalitatay-mixed with devotional service; sukarrtha-prayameasily done; ktam-done; ata eva-therefore; atra-here; vyai-the individual; ketraja-knower of the

field; eva-indeed; bhaktatvena-as a devotee; nirdia.-is indicated; samai-cumulative; ketrajaknower of the field; tu-indeed; jeyatvena-as the object of knowledge; iti-thus; ketra-ketraja-of the field and the knower of the field; jnbhym-both kinds of knowledge; saha-with; jeyasya-of the object of knowledge; pht-from the description of scripture; anusmrya-from the smrti-sastra; tat-that; anantaram-after; ca-also; tasya-of that; tasya-of that; ca-also; jvatvam-the nature of the individual spirit soul; varatvam-the nature of the Supreme Personality of Godhead; ca-also; karam-the fallible; na-not; iti-thus; daritam-shown. Thus it is explained that by engaging in devotional service one may easily understand all this. The knower of one field of activities (body, is the individual soul, the devotee of the Lord. The knower of all fields of activities (bodies, is the Supreme Personality of Godhead, who is the object of knowledge for the individual souls. The truth about the field of activities (the body, and the knower of the field (the spirit soul, should be understood by studying the scriptures. The individual spirit soul is thus one person and the Supreme Personality of Godhead is a different person. The scriptures reveal that the Supreme Personality of Godhead is never fallible. Text 26 yata purua prakti-stho hi bhukte prakti-sthn gun kraa gua-sago 'sya sad-asad-yoni-janmasu yata-because; purua-the living entity; prakti-stha-being situated in the material energy; hicertainly; bhukte-enjoys; prakti-sthn-produced by the material nature; gun-modes fo nature; kraam-cause; gua-saga-association with the modes of nature; asya-of the living entity; sadasat-good and bad; yoni-species of life; janmasu-birth. The fallible individual spirit soul who resides in the material world is described in these words of Bhagavad-gta' (13.22): "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with the material nature. Thus he meets with good and evil amongst various species."* Text 27 iti jvasya prakti-sthatva nirdiya svatas tasyprktatva-daranya sphua evkaratva

jpitam iti-thus; jvasya-of the individual soul; prakti-sthatvam-the situation in the material world; nirdiya-describing; svata-personally; tasya-of him; aprktatva-the situation beyond the material world; daranya-to reveal; sphuam-clearly; eva-indeed; akaratvam-infallibility; jpitam-taught. In this way the individual soul in the material world is described. To reveal the truth about the world beyond the realm of matter, the eternal and infallible Supreme Lord is described in these words (Bhagavad-gta' 13.23): Text 28 upadranumant ca bhart bhokt mahevara paramtmeti cpy ukto dehe 'smin purua para upadra-overseer; anumant-permitter; ca-also; bhart-master; bhokt-supreme enjoyer; mahevara-the Supreme Lord; paramtm-Supersoul; iti-thus; ca-and; api-also; ukta-is said; dehein this body; asmin-this; purua-enjoyer; para-transcendental. "Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul."* Text 29 iti jvt paratvena nirdiasya paramtmkhya-puruasya tu kaimutyenaiva tad daritam iti-thus; jvt-to the individual soul; paratvena-superior; nirdiasya-explained; paramtmkhyacalled the Supersoul; puruasya-of the Supreme Personality of Godhead; tu-but; kaimutyenaiva-how much greater?; tat-that; daritam-revealed. Superior to the individual soul is the Supreme Personality of Godhead, who appears here in a form called "Paramtm" (the Supersoul). How much is the Supersoul superior to the individual soul? The Bhagavad-gta' (15.16-17, reveals: Text 30

dv imau puruau loke kara ckara ea ca kara sarvi bhtni ka-stho 'kara ucyate dvau-two; imau-in this (world); puruau-living entities; loke-in the world; kara-fallible; ca-and; akara-infallible; eva-certainly; ca-and; kara-the fallible; sarvi-all; bhtni-living entities; kastha-in oneness; akara-infallible; ucyate-is said. "There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.* Text 31 uttama puruas t anya paramtmety udhta yo loka-trayam viya bibharty avyaya vara uttama-the best; purua-personality; tv-but; anya-another; parama-the supreme; tm-Self; iti-thus; udhta-said; ya-one who; loka-of the universe; trayam-the three divisions; viyaentering; bibharti-maintaining; avyaya-inexhaustible; vara-the Lord. "Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them."* Text 32 ity atra jvasypy akaratvam- kahoktam eva. tatropadra parama-sk. anumant tat-tatkarmnurpa pravartaka. bhart poaka. bhokt playit. mahevara sarvdhikart. paramtm sarvntarymti vykhyeyam. iti-thus; atra-here; jvasya-of the individual soul; api-also; akaratvam-infallibility; kahoktampersonal testimony; eva-indeed; tatra-there; upadra-upadrasta; parama-sk.-supreme witnes; anumant-anumanta; tat-tat-karmnurpa-in relation to various activities; pravartaka-the instigator; bhart-bharta; poaka.-the maintainer; bhokt-bhokta; playit.-the protector; mahevara-mahesvara; sarvdhikart-the controller of all; paramtm-paramatma; sarvntarymwho resides in everyone's heart; iti-thus; vykhyeyam.-to be explained.

In these words the Lord Himself declares that the individual spirit soul is also infallible. In Bhagavad-gta' 13.23, "upadra" means "the supreme witness", "anumant" means "the permitter of various activities", "bhart" means "the maintainer", "bhokt" means "the protector", "mahevara" means "the ruler of all", "paramtm" means "the Supersoul who resides in the hearts of all". Text 33 uttara-padyayos tu kastha eka-rpatay tu ya kla-vyp sa kastha ity amara-kod avagatrtha. asau uddha-jva eva uttama puruas t anya ity uttart. uttara-padyayo-in the next two verses; tu-indeed; kastha-kutastha; eka-rpatay-with one form; tu-indeed; ya-who; kla-time; vyp-pervading; sa-he; kastha-kutastha; iti-thus; amarakot-from Amara-kosa; avagatrtha.-the meaning is understood; asau-this; uddha-pure; jva-soul; eva-indeed; uttama-superior; purua-person; tv-indeed; anya-another; iti-thus; uttart-from the better. In the following two verses (Bhagavad-gta' 15.16-17, the word "kastha" is defined by the Amara-koa dictionary in these words: "The word `kastha' means `He whose form does not change in the course of time'." The "kastha" is thus the pure, liberated individual soul. The Lord then says "uttama puruas t anya" (Above even the liberated soul is the greatest living personality, the Lord Himself). Text 34 tad evam atrpi ketra-ketraja-sarva-ketraja ukta. atra cottarayor anya ity anena bhinnayor eva sator akarayor na tat-tad-rpat-parityga sambhaved iti na kadcid api nirviearpevasthitir iti daritam. tat-that; evam-thus; atra-here; api-also; ketra-ketraja-of the field and the knower ofthe field; sarva-ketraja-the knower of all fields; ukta.-said; atra-here; ca-and; uttarayo-in the following two; anya-another; iti-thus; anena-by this; bhinnayo-different; eva-indeed; sato-of the two beings; akarayo-infallible; na-not; tat-tad-rpat-the various forms; parityga'abandonment; sambhavet-may be; iti-thus; na-not; kadcit-ever; api-also; nirviea-rpevasthiti-the situation of having a form without qualities; iti-thus; daritam-revealed. In this way the field of activities (the body), the knower of that field, and the knower of all fields (all bodies, are described. In the following two verses (Bhagavad-gta' 15.16-17, the word "anya" (another, indicates that there are two distinct infallible beings. Thus in liberation the individual

soul does not become formless. Thus it is revealed that the Supreme and the individual soul are never formless. Text 35 tasmt mad-bhvyopapadyate iti yad uktam. tad api tat-si-prpti-ttparyakam. tad evamdvayor akaratvena smye 'pi jvasya hna-aktitvt prakty-aviasya tan-nivtty-artham vara eva bhajanyatvena jeya iti bhva. tasmt-therefore; mad-bhvyopapadyate-"mad-bhvyopapadyate"; iti-thus; yat-which; uktam.said; tat-that; api-also; tat-of Him; sai-the liberation of possessing opulences like those of the Supreme Personality of Godhead; prpti-attainment; ttparyakam-the meaning; tat-that; evamthus; dvayo-of both; akaratvena-with infallibility; smye-in equality; api-even; jvasya-of the individual spirit soul; hna-without; aktitvt-because of the nature of potency; prakti-into matter; aviasya-entered; tan-nivtty-artham-for the sake of renouncing that; vara-the Supreme Personality of Godhead; eva-indeed; bhajanyatvena-because of being the object of worship; jeyato be known; iti-thus; bhva-the meaning. Although the Lord clearly says (Bhagavad-gta' 13.19, "mad-bhvyopapadyate" (the devotees attain to My nature), the meaning here is that the devotees attain transcendental opulences like those of the Lord Himself, not that they become the Lord. Although the Lord and the individual soul are both equally infallible, the individual soul is not as powerful as the Lord. That is why the individual soul is trapped in the material world and why, in order to become free of that trap of material existence, the individual soul must worship the Supreme Lord. That is the meaning. Text 36 tasmt idam- arram ity dikam- punar ittham- vivecanyam. idam iti sva-svparokam ity artha. arra-ketrayor ekaikatvena grahaam atra vyakti-paryavasnena jti-puraskreaiveti gamyate sarva-ketreu iti bahu-vacanennuvdt. tasmt-therefore; idam- arram ity dikam-Bhagavad-gita 13.2; puna-again; ittham-thus; vivecanyam-to be considered; idam-idam; iti-thus; sva-svparokam-visible; iti-thus; artha.-the meaning; arra-of the body; ketrayo-of the two fields; ekaikatvena-with oneness; grahaam-to be accepted; atra-here; vyakti-manifestation; paryavasnena-with the determination; jti-birth; puraskrea-placing first; eva-indeed; iti-thus; gamyate-is attained; sarva-ketreu-in all fields; itithus; bahu-vacanena-by the the plural number; anuvdt-from the statement. Let us now consider again the statement of Bhagavad-gta' 13.2 ("This body, O son of Kunt, is called the field, and one who knows this body is called the knower of the field."*). The word "idam"

(this, means "this thing that is directly perceived". The word "sarva-ketreu" (in all bodies, in Bhagavad-gita 13.3 is plural because the conditioned soul in the material accepts many sets of two material bodies, one after another. Note: The conditioned soul has two material bodies: 1. the subtle body of mind, intelligence and false ego, and 2. the gross body of senses and limbs. Text 37 etad yo vetti ity atra deho 'savo 'ka manava ity dau sarvam- pumn veda gus" ca ta-ja ity ukta-di ketraja et manaso vibht ity ukta-di ca jntty artha. etad yo vetti ity atra-in Bhagavad-gita 13.2; deho 'savo 'ka manava ity dau sarvam- pumn veda gus" ca ta-ja ity ukta-di-rmad-Bhgavatam 6.4.25; ketraja et manaso vibht ity ukta-di-rmad-Bhgavatam 5.11.12-13; ca-also; jnti-knows; iti-thus; artha-the meaning. These statements of Bhagavad-gta' 13.2 are confirmed by the following words of rmadBhgavatam (6.4.25): "Because they are only matter, the body, the life airs, the external and internal senses, the five gross elements, and the subtle sense objects (form, taste, smell, sound, and touch, cannot know their own nature, the nature of the other senses, or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements, and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him."* These statements are again confirmed by these words of rmad-Bhgavatam (5.11.12-13): "The individual soul bereft of Ka consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep (unconsciousness, or trance, they disappear. A person who is liberated in this life (jvan-mukta, can see all these things vividly.* "There are two kinds of ketraja: the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old-age, or disease. He is the controller of all the demigods, beginning with Lord Brahm. He is called Nryaa and He is the shelter of living entities after the annihilation of the material world. He is full of all opulences and He is the resting place of everything material. He is therefore known as Vsudeva, the Supreme Personality of

Godhead."* Text 38 ketrajam- cpi mm- viddhi ity atra mm- svayam- bhagavantam eva sarve api samai-vyairpeu ketreu. na tu prva-ketraja-vat nija-nija-ketra eva ketrajam- ca viddhti. ketrajam- cpi mm- viddhi ity atra-in the words ksetrajnam capi mam viddhi; mm-mam; svayam-personally; bhagavantam-the Supreme Personality of Godhead; eva-indeed; sarvev-in all; api-also; samai-vyai-rpeu-in individual forms and in the totality of all forms; ketreu-in fields; na-not; tu-but; prva-ketraja-vat-like the previous knower of the field; nija-nija-ketra-each in his own field; eva-indeed; ketrajam-the knower of the field; ca-and; viddhi-please know; iti-thus. In Bhagavad-gta' 13.3 the Supreme Lord's declaration "ketraja cpi m viddhi" (You should understand that I am also the knower in all bodies, means that the Supreme Personality of Godhead knows what is happening in every body and in the entire universe as a whole. In this way He is not like the individual spirit souls, who each know only what his happening within his own limited sphere of perception. Text 39 tad uktam- viabhyham idam- ktsnam ekena sthito jagat iti. tad uktam- viabhyham idam- ktsnam ekena sthito jagat iti-Bhagavad-gita 10.42. The Supreme Personality of Godhead again declares this in these words (Bhagavad-gta' 10.42): "With a single fragment of Myself I pervade and support this entire creation."* Text 40 yatra gaty-antaram- nsti. tatraiva lakamaya-kaam riyate. tathpi tena smndhikarayam- yadi vivakitam- syt tarhi ketrajam- cpi mm- viddhi ity etvad eva tamca mm- viddhty etvad eva v procyate. na tu sarva-ketreu bhratety adhikam api. kintu ketraja et manaso vibht ity di-vat ketraja-dvayam api vaktavyam eva syt. tath ca brahma-stram- ghm- pravi tmnau hi tad-darant iti. yatra-where; gati-goal; antaram-another; na-not; asti-is; tatra-there; eva-indeed; lakaamayaconsisting of characteristics; kaam-difficulty; riyate-is attained; tathpi-nevertheless; tena-by

this; smndhikarayam-equality; yadi-if; vivakitam-wished to be said; syt-may be; tarhi-then; ketrajam- cpi mm- viddhi iti-the words ksetrajnam capi mam viddhi; etvat-like that; evaindeed; tam-Him; ca-and; mm-Me; viddhi-please know; iti-thus; etvat-like that; eva-indeed; v-or; procyate.-is said; na-not; tu-but; sarva-ketreu-in all fields; bhrata-O bharata; iti-thus; adhikambeginning; api.-also; kintu-however; ketraja et manaso vibht ity di-rmad-Bhgavatam 5.11.12; vat-like; ketraja-dvayam-two knowers of the field; api-also; vaktavyam-to be said; evaindeed; syt-may be; tath-so; ca-and; brahma-stram-Vedanta-sutra; ghm-the cave of the heart; praviv-entered; tmnau-two souls; hi-indeed; tad-darant-from the description of the scriptures; iti.-thus. In this passage (Bhagavad-gta' 13.3, there is no object other than "mm" (Me). Therefore here it is difficult to reject the direct, literal interpretation and accept instead a secondary, allegorical, round-about interpretation of these words. If one insists on trying to interpret these words in such a way that they may affirm that the individual soul is identical with the Supreme, the only way he can do it is by re-writing the clear statement "ketrajam- cpi mm- viddhi" (You should understand that I am also the knower in all bodies, so that it reads instead "ketrajam- ta cpi mm- viddhi" (You should understand that the individual soul and I are the knowers in all bodies). However, it is not possible to thus re-write the words of scripture, and thus it is not possible to say that anyone but the Supreme Personality of Godhead is the knower in all bodies, as the words "sarva-ketreu bhrata" declare. Therefore it must be said that two different persons are knowers of the field of activities This is confirmed by rmad-Bhgavatam 5.11.12-13 (quoted here in text 37, and it is also confirmed by these words of Vednta-stra (1.2.11): ghm- pravi tmnau hi tad-darant iti. "Two persons reside in the heart, for that is the conclusion of scripture." Text 41 tad-vaividhyam eva copasahtam- purua prakti-stho hi ity-din. tasmd upakramrthasyopasahrdhnatvd ea evrtha samajasa. yathoktam- brahma-stra-kdbhi asad-vyapade#n neti cen na dharmntarea vkya-et iti. tat-that; vaividhyam-variety; eva-indeed; ca-also; upasahtam-concluded; purua prakti-stho hi ity-din-in Bhagavad-gita 13.22; tasmt-therefore; upakrama-beginning; arthasya-of the meaning; upasahra-conclusion; adhnatvt-because of dependence; ea-this; eva-indeed; arthathe meaning; samajasa-properly; yath-as; uktam-said; brahma-stra-kdbhi-by the distinguished author of Vedanta-sutra; asat-non-existence; vyapade#t-because of the teaching; nanot; iti-thus; cet-if; na-not; dharma-nature; antarea-by another; vkya-of the words; et-because of the remainder; iti-thus.

That the Supreme Personality of Godhead and the individual spirit soul are different persons may be inferred by this description of the conditioned soul (Bhagavad-gta' 13.22): "The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species."* That the Supreme Personality of Godhead and the individual spirit soul are different persons is explained again and again in all the scriptures, from the beginning to the end. For example, the author of Vednta-stra (Vednta-stra 2.1.17, declares: "If someone says that the individual soul and the Supreme are not different, then I reply: No. That cannot be so, for all the scriptures declare that they have very different natures." Text 42 atha ketra-ketrajayor jnam ity atra yat ketre jnendriya-gatam- tengatam- ca jnamdar#ayiyate. yac ca prvatra-ketraje nija-nija-ketra-jnam- dar#itam. tat-tan-majnasya ketreu chy-rpatvt ketrajeu yat kicid aatay prave#n mamaiva jnam- matam iti. tasmt sdhktam- mukhyam- ketrajatvam- paramtmany eveti. atha-now; ketra-ketrajayor jnam ity atra-in Bhagavad-gita 13.3; yat-what; ketre-in the field of activities; jnendriya-to the knowledge-acquiring senses; gatam-gone; tena-by that; gatamarrived; ca-and; jnam-knowledge; dar#ayiyate-will be shown; yat-what; ca-and; prvatra-in the previous place; ketraje-in the knower of the field; nija-nija-each in his own; ketra-field; jnamknowledge; dar#itam.-is shown; tat-tat-various; mat-of Me; jna-of knowledge; aasya-of a part; ketreu-in fields of activity; chy-rpatvt-because of having the form of a shadow; ketrajeuamong the knowers of the fields; yat-what; kicit-something; aa-aatay-as the part of a part; prave#n-entrance; mama-of Me; eva-indeed; jnam-knowledge; matam-opinion; iti.-thus; tasmttherefore; sdhu-well; uktam-said; mukhyam-primary meaning; ketrajatvam-the state of being the knower of the field; paramtmani-in the Supersoul; eva-indeed; iti-thus. The field of activities described in Bhagavad-gta' 13.3 is the part of the world that is perceived by the knowledge-acquiring senses. The knowledge thus obtained will be further described later in this book. As was previously explained, each individual soul has direct knowledge only of his own small field of perception. Thus the knowledge obtained by the individual soul is only a shadow of the knowledge obtained by the Lord. The individual soul has only a very small part of a part of the knowledge possessed by the Supreme Lord. Therefore it is truly said that the Supreme Personality of Godhead is the primary, the most important knower of the field of action. Text 43

atra r-bhagavata paramtma-rpevirbhvo 'pi ajani ca yanmayam- tad avimucya niyant bhavet ity ukta-di akti-vieligitd yasmd ev jvnm virbhvas tenaiveti jeyam. atra-here; r-bhagavata-of the Supreme Personality of Godhead; paramtma-rpea-in the form of the Supersoul; virbhva-appearance; api-even; ajani ca yanmayam- tad avimucya niyant bhavet ity ukta-di-in rmad-Bhgavatam 10.87.30; akti-potency; viea-specific; ligittbecause of being embraced; yasmt-because; eva-indeed; at-because of a part; jvnm-of the individual spirit souls; virbhva-manifestation; tena-by Him; eva-indeed; iti-thus; jeyam-to be known. The Supersoul described here is a direct manifestation of the Supreme Personality of Godhead. The individual spirit souls are potencies of the Lord. They are parts and parcels of the Lord. This is described in the following prayer of rmad-Bhgavatam (10.87.30): "O Supreme eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control. But if the living entities are accepted as minute energies of Your Lordship, then they are at once subject to Your supreme control. Therefore, real liberation entails surrender by the living entities to Your control, and that surrender will make them happy. In that constitutional position only can they be controllers. Therefore, men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually misleading themselves and others."* Text 44 tad uktam- tatraiva viabhyham idam- ktsnam ekena sthito jagat ity di. tat-that; uktam-said; tatra-there; eva-indeed; viabhyham idam- ktsnam ekena sthito jagat ity di-Bhagavad-gita 10.42. That the Supreme Personality of Godhead and the individual spirit soul are different may also be inferred by these words spoken by the Supreme Personality of Godhead Himself (Bhagavad-gta' 10.42): "With a single fragment of Myself I pervade and support this entire universe."* Text 45 r-viu-pure ca

yasyyutyute viva-aktir iya sthit para-brahma-svarpasya praamma tam avyayam iti. r-viu-pure-in r Viu Pura; ca-also; yasya-of whom; ayuta-ayuta-of a thousands ofthousands; aa-of a part; ae'of a part; viva-akti-the potency of the universe; iyam-this; sthit-situated; para-brahma-svarpasya-of the form fo the Supreme Personality of Godhead; praamma-I bow down; tam-to Him; avyayam-eternal and unchanging; iti.-thus. This difference may also be inferred from the following words of r Viu Pura (1.9.52): "I bow down before the eternal and changeless Supreme Personality of Godhead, whose form is spiritual. By a million-millionth part of His power the material world is manifested." Text 46 pra-uddha-aktis tu kal-kah-nimedi ity anena dar#it. pra-perfect; uddha-pure; akti-potency; tu-indeed; kal-kah-nimedi iti-thus; anena-by this; dar#it-revealed. The perfect and pure potency of the Lord is also described in these words of r Viu Pura (1.9.44): "Seconds, minutes, hours, and all other units of time are all manifested from the potency of t#e Supreme Personality of Godhead." Text 47 tath r-nrada-pacartre r-nrada uvca uddha-sargam aha deva jtum icchmi tattvata sarga-dvayasya caivsya ya paratvena vartate tath-so; r-nrada-pacartre-in r narada-pmacratra; r-nrada-r Narada; uvca-said;

uddha-pure; sargam-creation; aham-I; deva-O Lord; jtum-to understand; icchmi-I desire; tattvata-in truth; sarga-dvayasya-of the two worlds; ca-and; eva-indeed; asya-of that; ya-who; paratvena-by supriority; vartate-is. In r Nrada-pacartra, r Nrada Muni says: "O Lord, I wish to understand Your pure spiritual realm. You are the Supreme Personality of Godhead, and the spiritual and the material worlds rest in You." Text 48 tatraitat prvokta prdhnika ktas" cety etat sarga-dvayasyeti jeyam. r-bhagavn uvca tatra-there; etat-this; prva-previous; ukta-said; prdhnika'primary; akta-potency; ca-and; iti-thus; etat-this; sarga-dvayasya-of the two worlds; iti-thus; jeyam-to be known; r-bhagavn'the Supreme Personality of Godhead; uvca-said. In this part of r Nrada-pacartra, the Supreme Personality of Godhead answered Nrada's question. After explaining that both spiritual and material worlds are manifested from His potency, the Supreme Personality of Godhead said: Text 49 ya sarva-vypako deva para-brahma ca vatam cit-smnya jagaty asmin paramnanda-lakaam ya-who; sarva-vypaka-all-pervading; deva-the Supreme Personality of Godhead; parabrahma-the Supreme Spirit; ca-and; vatam'eternally; cit-smnyam-spirit; jagati-in the world; asmin-this; paramnanda-lakaam-the nature of bliss. "The Supreme Personality of Godhead and the impersonal Brahman are both eternal. Spiritual and full of bliss, They are also manifested in the material world. Text 50 vsudevd abhinna tu

vahny-arkendu-ata-prabham vsudevo 'pi bhagavs tad-dharm paramevara vsudevt-from Lord Vsudeva; abhinnam-not different; tu-indeed; vahny-arkendu-ataprabham-splendid like hundreds of fires, suns, and moons; vsudeva-Lord Vasudeva; api-also; bhagav-the Supreme Personality of Godhead; tad-dharm'His nature; paramevara-the supreme controller. "Splendid like many hundreds of fires, suns, and moons, the impersonal Brahman is not different than Lord Vsudeva. Lord Vsudeva is the Supreme Personality of Godhead. His nature is that He is the supreme controller. Text 51 sv dpti kobhayaty eva tejas tena vai yutam praka-rpo bhagavn acyuta csjad dvija svm-own; dptim-effulgence; kobhayati-agitates; eva-indeed; tejas-with splendor; tena-by that; vai-indeed; yutam-endowed; praka-manifested; rpa-form; bhagavn-the Supreme Personality of Godhead; acyutam-infallible; ca-also; asjat-created; dvija-O brahmana. "O brhmaa, when He removes the covering of His own Brahman effulgence, the Supreme Personality of Godhead reveals His original, eternal, transcendental form. Text 52 so 'cyuto 'cyuta-teja ca svarpa vitanoti vai ritya vsudeva ca khastho megho jala yath sa-He; acyuta-infallible; acyuta-teja-infallible power; ca-and; svarpam-form; vitanotimanifests; vai-indeedtaking shelter; ritya vsudevam-Vsudeva; ca-and; khastha-staying in the sky; megha-a cloud; jalam-water; yath-as. "He is all-powerful and invincible, and His potency is also all-powerful and invincible. As a cloud

in the sky showers rain, so the Supreme Personality of Godhead reveals His original form. Text 53 kobhayitv svam tmna satya-bhsvara-vigraham utpdaym sa tad samudrormir jala yath kobhayitv-agitating; svam-own; tmnam-self; satya-bhsvara-vigraham'spiritual and effulgent form; utpdaym sa-manifested; tad-then; samudrormi-waves in the ocean; jalam-water; yathas. "As the ocean manifests many waves, so the Supreme Personality of Godhead manifests many glorious and effulgent transcendental forms. Text 54 sa cinmaya praktm utpdytmnam tman purukhyam ananta ca praka-prasara mahat sa-He; cinmaya-spiritual; praktm-manifest self; utpdytmnam-of manifestatuions; tman-by Himself; purukhyam-called the Purua; anantam-limitless; ca-also; praka-prasarammanifestation; mahat-great. "In this way the spiritual and glorious Supreme Personality of Godhead manifests His limitless form known as the Purua-avatra. Text 55 sa ca vai sarva-jvn raya paramevara antarym sa te vai taraknm ivmbaram sa-He; ca-and; vai-indeed; sarva-jvnm-of all spirit souls; raya-the shelter; paramevarathe Supreme Personality of Godhead; antarym-the Supersoul; sa-He; tem-of them; vai-indeed;

taraknm-of stars; iva-like; ambaram-the sky. "In this way He is the shelter and controller of all souls. He is the Supersoul residing in the hearts of all beings. As stars rest in the great sky, so everything rests in Him. Text 56 sendhana pvako yadvat sphuliga-nicaya dvija anicchata prerayati tadvad ea para prabhu sendhana-with fuel; pvaka-fire; yadvat-as; sphuliga-nicayam-many sparks; dvija-O brahmana; anicchata-without desiring; prerayati-sends; tadvat-in that way; ea-He; parasupreme; prabhu-Lord. "As a blazing fire spontaneously manifests many sparks, so the Supreme Personality of Godhead spontaneously manifests the many individual souls. Text 57 prg-vsan-nibandhn bandhn ca vimuktaye tasmd viddhi tad-as tn sarv tam aja prabhum. iti. prk-previous; vsan-material desires; nibandhnm-bound; bandhnm-bound; ca-and; vimuktaye-for liberation; tasmt-from that; viddhi-please know; tad-an-His parts and parcels; tn-them; sarvm-fo whom everything is a part; tam-to Him; ajam-the unborn; prabhum-Lord; iti.-thus. "Know that all living beings are part and parcel of the unborn Supreme Personality of Godhead. When the individual souls, trapped by their own past material desires, come to this material world, the Supreme Personality of Godhead follows them to set them free." Text 58 ata eva yat tu brahmdau r-pradyumnasya. man-dau r-vio. rudrdau r-

sakaraasyntarymitvam- ruyate. tan-nnam dyavtrasya tasyaiva tat-tad-aena tattad-antarymitvam iti mantavyam. ata eva-therefore; yat-what; tu-but; brahmdau-beginning with Brahma; r-pradyumnasya.-of r Pradyumna; man-dau-beginning with Manu; r-vio-of r Viu; rudrdau-beginning with iva; r-sakaraasya-of r Sakara; antarymitvam-the status of teh Supersoul residing in the hearts fo all living beinmgs; ruyate.-is heard in the scriptures; tan-nnam-various parts of Him; dya-accepting; avtrasya-incarnated; tasya-of Him; eva-indeed; tat-tad-aena-by the various parts; tat-tat-various; antarymitvam-the status of the Supersoul; iti-thus; mantavyam-to be considered. Manifesting His form of Lord Pradyumna, the Supreme Personality of Godhead becomes the Supersoul of Brahma' and others. Manifesting His form of Lord Viu, the Supreme Personality of Godhead becomes the Supersoul of Manu and others. Manifesting His form of Lord Sakaraa, the Supreme Personality of Godhead becomes the Supersoul of iva and others. This is confirmed by the words of the scriptures. Thus descending to the material world in His different partial forms, the Lord becomes the Supersoul residing in the hearts of all living beings. Text 59 ata eva rudrasya r-sakaraa-praktitvam- purua-praktitvam- cety ubhayam apy mntmpraktim tmana sakaraa-samjam- bhava upadhvata ity dau. ad abhc chata-dhti ity dau ca. ata eva-therefore; rudrasya-of iva; r-sakaraa-praktitvam-the nature of Lord Sakaraa; purua-praktitvam-the nature of the purua-avatra; ca-and; iti-thus; ubhayam-both; api-also; mntm-described in the scriptures; praktim-nature; tmana-of the self; sakaraa-samjamnamed Sakaraa; bhava-nature; upadhvata-attains; iti-thus; dau.-rmad-Bhgavatam 5.17.16; dau abhc chata-dhti ity dau-rmad-Bhgavatam 11.4.5; ca-also. That Lord iva is manifested from the purua-avatra Lord Sakaraa is confirmed by the following two quotes from scripture. In rmad-Bhgavatam (5.17.16, it is said: "Lord iva knows that Lord Sakaraa is the original cause of his own existence, and thus he always meditates upon Him in trance."* In rmad-Bhgavatam (11.4.5, it is also said: "In the beginning, the original Supreme Personality manifested the form of Brahma' through the material mode of passion in order to create this universe. The Lord manifested His form as Viu, the Lord of sacrifice and protector of the twice-born brhmaas and their religious duties to maintain the universe. And when the universe is to be annihilated the same Supreme Lord employs

the material mode of ignorance and manifests the form of Rudra. The created living beings are thus always subject to the forces of creation, maintenance, and destruction."** Text 60 ea eva bhttm cendriytm ca prdhntm tath bhavn tm ca paramtm ca tvam eka pacadh sthita ity dau vivta. ea-He; eva-indeed; bhttm-the soul of the material elements; ca-and; indriytm-the soul of the senses; ca-and; prdhntm-the soul of the primordial origin of matter; tath-so; bhavn-You; tm-the soul; ca-and; paramtm-the Supersoul; ca-and; tvam-You; eka-alone; pacadh-in five ways; sthita.-manifested; iti-thus; dau-beginning; vivta.-manifested. In the Viu Pura (5.18.50, it is said: "O Lord, You are the soul of the gross material elements, the soul of the material senses, the soul of matter's subtle origin, the soul, and the Supersoul. In these five ways You are manifested." Text 61 tasmt sarvntarym purua eva brahmeti paramtmeti ity dau paramtmatvena nirdia iti sthitam. tasmt-therefore; sarvntarym-the Supersoul present in the hearts of all; purua-the ourusaavatara; eva-indeed; brahmeti paramtmeti ity dau-rmad-Bhgavatam 1.2.11; paramtmatvena-as the Supersoul; nirdia'indicated; iti-thus; sthitam-situated. The Supersoul, who is the purua-avatra situated in the hearts of all, is also described in these words of rmad-Bhgavatam (1.2.11): "Learned transcendentalists who know the Absolute Truth call the non-dual substance Brahman, Paramtm, and Bhagavn."* Here the word "Paramtma'" indicates the Supersoul.

Text 62 vykhytam- ca svmibhi tasmai namo bhagavate brahmae paramtmane ity atra varuastutau paramtmane sarva-jva-niyantre iti. vykhytam-explained; ca-also; svmibhi-by rla rdhara Svm; tasmai namo bhagavate brahmae paramtmane ity atra-rmad-Bhgavatam 10.28.7; varua-stutau-in the prayers of Varua; paramtmane-to the Supersoul; sarva-jva-of all individual souls; niyantre-the controller; iti-thus. The Supersoul is also described in these prayers spoken by Varua (rmad-Bhgavatam 10.28.7): "I offer my respectful obeisances to the Absolute Truth, who is Brahman, Paramtm, and Bhagavn." rla rdhara Svm comments on this verse: "Here the word `paramtmane' means `the controller of all individual souls'." Text 63 asya paramtmano myopdhitaya puruatvam- tpacaritam eva. tad uktam- vaiave eva asya-of Him; paramtmana-the Supersoul; my-of maya; updhitay-by the designation; puruatvam-the status of the purusa-avatara; tu-but; upacaritam-honroed; eva.-indeed; tat-that; uktam-said; vaiave-in the Viu Pura; eva-indeed When He appears in the material world, the Supersoul is called the purua-avatra. This is described in the following words of r Viu Pura (6.8.58-59): Text 64 nnto 'sti yasya na ca yasya samudbhavo 'sti vddhir na yasya parima-vivarjitasya npakaya ca samupaity avikalpa-vastu yas ta nato 'smi puruottamam dyam yam na-not; anta-end; asti-is; yasya-of whom; na-not; ca-and; yasya-of whom; samudbhava-birth; asti-is; vddhi-growth; na-not; yasya-of whom; parima-transformation; vivarjitasya-without; na-

not; apakayam-dwindling; ca-and; samupaiti-attains; avikalpa-without doubt; vastu-substance; yawhom; tam-to Him; nata-bowed down; asmi-I am; puruottamam-to the Supreme Person; dyamorigin; yam-worshipable. "I bow down before the purua-avatra, who is the origin of all and the final object of worship. For Him there is no death, no birth, no growth, no change, no decay, and no doubt. Text 65 tasyaiva yo 'nu gua-bhug bahudhaika eva uddho 'py auddha iva mrti-vibhga-bhedai jnnvita sakala-sattva-vibhti-kart tasmai nato 'smi puruya sadvyayya. iti. tasya-of Him; eva-indeed; ya-who; anu-following; gua-bhug-the master of transcendental opulences; bahudh-in many ways; eka-one; eva-indeed; uddha-pure; api-although; auddhaimpure; iva-like; mrti-vibhga-bhedai-with many forms; jna-knowledge; anvita-with; sakalasattva-vibhti-kart-the creator of all transcendental opulences; tasmai-to Him; nata-bowed down; asmi-I am; puruya-to the Supreme Person; sad-always; avyayya-eternal; iti.-thus. "I bow down before the purua-avatra, who is the master of transcendental virtues. who manifests many forms, who may seem to be impure although in truth He is completely pure, and who is the master of all transcendental knowledge and opulences." Text 66 atra tasyaiva anu prvoktt paramevart samantaram. bahudh brahmdi-rpea auddha iva sy-di sakta iva mrti-vibhgnm- dakdi-man-di-rpnm- bhedai sarva-sattvnmvibhti-kart vistara-kt iti svmi-pd. atra-here; tasya-of Him; eva-indeed; anu-following; prva-previous; uktt-from the statement; paramevart-from the Supreme Personality of Godhead; samantaram-different; bahudh-in many ways; brahmdi-beginning with Brahma; rpea-with the nform; auddha-impure; iva-as if; sydiv-beginning with creation; sakt-attached; iva-as if; mrti-vibhgnm-of many forms; dakdiman-di-rpnm-beginning with Daksa and Manu; bhedai-with difference; sarva-all; sattvnmexistences; vibhti-opulences; kart-the creator; vistara-of extension; kt-the creator; iti-thus; svmi-pd-rla rdhara Svm. rla rdhara Svm comments:

"Here the word `anu' indicates that the purua-avatra is manifested from the previously described Supreme Personality of Godhead, `bahudh' means `with the form of Brahma' and many other forms', `auddha iva' means `as if He were attached to the material creation', `mrti-vibhgabhedai' means `in the form of Daka, Manu, and many other forms', and `sakala-sattva-vibhtikart' means `who creates all the opulences manifested by the living entities'." Text 67 tatra gua-bhug iti sad-guy-nanda-bhedoktety artha. tatra-there; gua-bhuk-gua-bhuk; iti-thus; a-six; gui-virtues; nanda-bliss; bheda-different; ukt-said; iti-thus; artha-the meaning. Here the word "gua-bhuk" means "with the bliss of the six virtues". Texts 68 and 69 yat tat skmam avijeya avyaktam acala dhruvam indriyair indriyrthai ca sarva-bhtai ca varjitam sa hy antartm bhtn ketraja ceti kathyate tri-gua-vyatirikto vai purua ceti kalpita iti moka-dharme 'pi nryayopakhyne. yat-what; tat-that; skmam-subtle; avijeyam-unknowable; avyaktam-unmanifested; acalamunmoving; dhruvam-eternal; indriyai-by the senses; indriyrthai-by the purpose of the senses; caalso; sarva-bhtai-by all material elements; ca-and; varjitam-without; sa-He; hi-indeed; antartmthe Supersoul within the heart; bhtnm-of the living entities; ketraja-the knower of the field of action; ca-and; iti-thus; kathyate-is said; tri-gua-vyatirikta-beyond the modes of nature; vaiindeed; purua-the purua-avatra; ca-also; iti-thus; kalpita-considered; iti-thus; moka-dharme 'pi nryayopakhyne-in the Moka-dharma, Nryayopakhyna, the purua-avatra. In the Moka-dharma, Nryayopakhyna (334.29-30), the purua-avatra is described in these words:

"It is said that the purua-avatra is very subtle, inconceivable, unmanifested, unchanging, and eternal. He is untouched by the material senses, material sense desires, and the material elements. He is the Supersoul present in the hearts of all living beings and He directly perceives all that happens everywhere and in every body. He is untouched by the modes of material nature." Text 70 rutayo 'py enam- uddhatvenaiva varayanti rutaya-the Sruti-sastra; api-also; enam-Him; uddhatvena-with purity; eva-indeed; varayantidescribe. The ruti-stras also affirm that the purua-avatra is completely pure. For example, in the vetvatara Upaniad (6.11 and 4.5, it is said: Text 71 eko deva sarva-bhteu gha sarva-vyp sarva-bhtntartm karmdhyaka sarva-bhtdhivsa sk ceta kevalo nirgua ca eka-one; deva-Supreme Personality of Godhead; sarva-bhteu-in all living entities; ghahidden; sarva-vyp-all-pervading; sarva-bhtntartm-the Supersoul in the hearts of all living beings; karma-of actions; adhyaka--the witness; sarva-bhta-in all living beings; adhivsa-the residence; sk-the witness; ceta-the heart; kevala-transcendental; nirgua-beyond the modes of material nature; ca-and. "The Supreme Personality of Godhead manifests Himself as the all-pervading Supersoul, the witness present in the hearts of all living entities. He witnesses all activities of the living entity. He is the supreme living force, and yet He is transcendental to all material qualities."* Text 72 ajm ek lohita-ukla-k bahv praj janayant sa-rp ajo hy eko juamo 'nuete jahty en bhukta-bhogam ajo 'nya. ity dya.

ajm-unbron; ekm-one; lohita-ukla-km-red, white, and black; bahv-many; prajchildren; janayantm-givign birth; sa-rp-like herself; aja-unborn; hi-indeed; eka-one; juama-doing; anuete-follows; jahti-abandons; enm-here; bhukta-bhogam-finished enjoyment; aja-unborn; anya-another; iti-thus; dya.-beginning. "A unborn man enjoys an unborn red, white, and black woman who bears many children like herself. Another unborn man renounces this woman and will not enjoy with her." Note: The unborn woman is the material nature. The colors red, white, and black are the modes of passion, goodness, and ignorance. The many children are the ingredients of the material universes. The first unborn man is the individual spirit soul trapped in material existence. The second unborn man is the Supersoul, who is always aloof from the material nature. Text 73 tasmt sadhu vykhytam- ketraja eta ity di padya-dvayam. r-brhmao rahgaam. tasmt-therefore; sadhu-well; vykhytam-explained; ketraja eta ity di-rmad-Bhgavatam 5.11.12-13; padya-dvayam-two verses; r-brhmaa-the brahmana; rahgaam-to King Rahgaa. The purua-avatra was also nicely described in the two verses of rmad-Bhgavatam (5.11.12-13, quoted in the beginning of this anuccheda. Those verses were spoken by a brhmaa to King Rahgaa. Anuccheda 2 Text 1 atha tasyvirbhve yogyat pragvad bhaktir eva jey. virbhvas tridh. yath nrdya-tantre atha-now; tasya-of Him; virbhve-in the manifestation; yogyat-suitability; pragvat-as before; bhakti-devotional service; eva-indeed; jey-to be understood; virbhva-manifestation; tridhso; yath-as; nrdya-tantre-in the Narada Tantra. Now will be explained the truth that the purua-avatra reveals Himself in response to the soul's devotion. The purua-avatra manifests three forms, which are described in the following words of the Nrada Tantra:

Text 2 vios tu tri rpi purukhyny atho vidu prathama mahata sra dvitya t aa-sasthita ttya sarva-bhtastha tni jatv vimucyate. iti. vio-of Lord Viu; tu-certainly; tri-three; rpi-forms; purukhyni-celebrated as the purua; atha-how; vidu-they know; prathamam-one of them; mahata' sra-the creator of the total material energy; dvityam-the second; tu-but; aa-sasthitam-situated within the universe; ttyam-the third; sarva-bhtastham-within the hearts fo all living beings; tni-these three; jatvknowing; vimucyate.-one becomes liberated; iti.-thus. "Viu has three forms called puruas. The first, Maha'-Viu, is the creator of the total material energy (mahat), the second is Garbhoday, who is situated within each universe, and the third is Kroday, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of my."* Text 3 tatra prathama yathgne kudr visphulig vyuccaranti. sa aikata ity dy ukto mah-samaijva-praktyor ekatpannayor draety eka eva. tatra-there; prathama-the first; yath-as; agne-from fire; kudra-tiny; visphuliga-sparks; vyuccaranti-are manifested; sa-He; aikata-saw; iti-thus; di-beginning; ukta-said; mah-samastijva-praktyo-of the total of all individual souls and material nature; ekatapannayo-oneness; drast-the seer iti-thus; eka-one; eva.-indeed The first purua-avatra is described in these words of the Bhad-rayaka Upaniad (2.1.20): yathgne kudr visphulig vyuccaranti "As many tiny sparks are manifested from a great fire, so many individual spirit souls are manifested from the Supreme." In the Bhad-rayaka Upaniad (1.2.5, it is also said: sa aikata

"The Supreme Lord glanced and the material creation became manifested." In this way it is explained that with His glance the first purua-avatra manifested the material nature and the conditioned state of the individual spirit souls. Text 4 ayam eva sakaraa iti. mah-viur iti ca. brahma-sahitym- yath tal-ligam- bhagavn ambhur jyoti-rpa santana. tasminn virabhl lige mah-viur jagat-pati. sahasra-r purua ity rabhya ayam-He; eva-indeed; sakaraa-Sakaraa; iti.-thus; mah-viu-Mah-viu; iti-thus; ca.also; brahma-sahitym-in Brahma-sahit; yath tal-ligam- bhagavn ambhur jyoti-rpa santana-Brahma-samhita 5.13; tasminn virabhl lige mah-viur jagat-pati-Brahma-samhita 5.16. sahasra-r purua iti-Brahma-samhita 5.17; rabhya-beginning. The first purua-avatra is known as Lord Sakaraa and Lord Mah-Viu. He is described in the following words of Brahma-sahit (5.8, 5.10, and 5.11): "The divine plenary portion of Ka creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion (sva). This halo is divine ambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati)."* "The Lord of the world, Maha'-Viu, is manifest in ambhu by His subjective portion in the form of His glance."** "The Lord of the mundane world, Maha'-Viu, possesses thousands of thousands of heads, eyes, and hands. He is the source of thousands of thousands of avatras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls."** Text 5 nryaa sa bhagavn pas tasmt santant virst kraronidhi sakaratmaka yoga-nidrm- gatas tasmin

sahasra svaya mahn nryaa-Nryaa; sa-He; bhagavn-the Supreme Personality of Godhead; pa-water; tasmtfrom Him; santant-eternal; virst-manifested; kraro-nidhi-the Causal ocean; sakaratmaka-Lord Sankarsana; yoga-nidrm-divine sleep; gata-attained; tasmin-in that; sahasra-a thousand parts; svayam-personally; mahn-great. The first purua-avatra is also described in these words of Brahma-sahita' (5.13 and 5.14,: "The same Mah-Viu is spoken of by the name of `Nryaa' in this mundane world. From that eternal portion has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective portion of Sakaraa who abides in Paravyoma, above the supreme purua with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidr, in the waters of the spiritual causal ocean.** Text 6 tad-roma-bila-jleu bja sakaraasya ca haimny ani jtni mah-bhtvtni tu ity di. tad-roma-bila-jleu-in the many bodily pores; bjam-seed; sakaraasya-of Lord Sankarsana; caalso; haimni-golden; ani-eggs; jtni-born; mah-bhtvtni-covered with the five elements; tu-indeed; iti-thus; di.-beginning. "The spiritual seeds of Sakaraa existing in the pores of skin of Mah-Viu are born as so many golden sperms. These sperms are covered with five great elements."** Text 7 ligam iti yasyyutyutse viva-aktir iyam- sthit ity anusrea tasya mah-bhagavata r-govindasya puruotpdakatvl ligam iva ligam- ya khal aa-vieas tad eva ambhu. ambhu-abdasya mukhyy vtter raya ity artha. lige bhagavata evga-viea iti tat-prakaraalabdham. ligam-lingam; iti-thus; yasya-of whom; ayuta-ten thousand; ayuta-ten thousand aa-part; aseof a part; viva-akti-the potency of the universe; iyam-this; sthit-situated; iti-thus; anusreafollowing; tasya-of Him; mah-bhagavata-the Supreme Personality of Godhead; r-govindasyaLord Govinda; purua-the purusa; utpdakatvl-from the manifestation; ligam-linga; iva-like;

ligam-linga; ya-which; khalv-indeed; aa-viea-a specific part; tat-that; eva-indeed; ambhu.iva; ambhu-abdasya-of the word Sambhu; mukhyaya-primary meaning; vtte-of the action; raya-the shelter; iti-thus; artha-the meaning; lige-in the linga; bhagavata-of the Supreme Personality of Godhead; eva-indeed; aga-part; viea-specific; iti-thus; tat-prakaraa-labdham-the explanation. The word "liga" (masculine symbol, described in the passage from Brahma-sahita' (5.8, quoted here in text 4, is explained in the following words of r Viu Pura (1.9.52, quoted in this book in anuccheda 1, text 45): "I bow down before the eternal and changeless Supreme Personality of Godhead, whose form is spiritual. By a million-millionth part of His power the material world is manifested." The "liga" is thus manifested from Lord Govinda, the Supreme Personality of Godhead. Thus Lord iva is a partial manifestation of Lord Govinda. The word "ambhu" here means "the resting place of activities". Thus it is explained that the "liga" is a partial manifestation of the Supreme Personality of Godhead. Text 8 atha dvitya-purua yat sv tad evnuprviat ity dy ukta samai-jvntarym tembrahmtmaknm- bahu-bhedd bahu-bheda. atha-now; dvitya-purua-the second purusa-avatara; yat-which; sv-creating; tat-that; evaindeed; anuprviat-entered; iti-thus; di-beginning; ukta-said; samai-all; jva-souls; antarymthe Supersoul residing in the heart; tem-of them; brahmtmaknm-the material universes; bahu-bhedt-many difference; bahu-bheda-many different. Now the second purua-avatra will be described. In the Taittirya Upaniad (2.6.2, it is said: "The Supreme Personality of Godhead creates the material world and then enters it." These words describe the Supreme Lord's becoming the Supersoul present in the hearts of all living entities. There are many different material universes, and the Lord enters all of them to become the Supersoul. Text 9 tatraiva skmntarym pradyumna sthlntarymy aniruddha iti kvacit. anena mahvaikuha-sth sakaradayas tad-aina. ye tu cittdy-adhihtro vsudevdayas te tad-

a evety di vivecanyam. tatra-there; eva-inded; skma-subtle; antarym-Supersoul; pradyumna-Pradyumna; sthlagross; antarymi-Supersoul; aniruddha-Aniruddha; iti-thus; kvacit.-somewhere; anena-by this; mahvaikuha-stha-staying in Maha-Vaikuha; sakaradaya-beginning with Lord Sakaraa; tad-aina.-His parts; ye-who; tu-indeed; cittdy-adhihtara-the presiding Deity of the mind and other senses; vsudevdaya-headed by Lord Vsudeva; te-They; tad-a-parts of Him; evacertainly; iti-thus; di-beginning; vivecanyam.-to be said Lord Pradyumna is the Supersoul presiding over the subtle elements. Lord Aniruddha is the Supersoul presiding over the gross elements. Lord Sakaraa and other expansions reside in Maha'Vaikuha. Lord Vsudeva and other expansions preside over the mind and senses. In this way it is explained. Text 10 tt~yo 'pi purua dv supar~ sayuj sakhy samna vk~a praiasvajte tayor anya pippala svd atty ananann anyo 'bhicakti tt~ya-third; api-also; purua~-purusa-avatara; dv-two; supar~'birds; sayuj-together; sakhy-friends; samnam-the same; vk~am-tree; praiasvajte-reside; tayo-of them; anyaanother; pippalam-pippala; svd-delicious; atti-eats; ananann-not eating; anya-another; abhicaki-watches; iti-thus. The third puru~a-avatra is also described in these words of vetvatara Upaniad (4.6-7): "In the individual spirit soul and the Supersoul, Supreme Personality of Godhead, are like two friendly birds sitting on the same tree. One of the birds (the individual atomic soul, is eating the fruit of the tree (the sense gratification afforded by the material body), and the other bird (the Supersoul, is not trying to eat these fruits, but is simply watching His friend.* Text 11 ity dy ukto vyay-ntarym. tem- bahu-bhedd bahu-bheda. atra prathamasyvirbhvo yath

iti-thus; di-beginning; ukta-said; vyai-of the individual; antarym-the Supersoul; tem-of them; bahu-bhedt-because of manydifferences; bahu-bheda-many different; atra-here; prathamasya-of the first; virbhva-manifestation; yath-as. These words describe the Supersoul as He appears in the hearts of the many living entities. Because there are many different living entities, the Supersoul appears many times in this way. The first purua-avatra is described in these words of rmad-Bhgavatam (2.6.42): Text 12 dyo 'vatra purua parasya iti. dyo 'vatra purua parasya iti-rmad-Bhgavatam 2.6.42. "Lord Kraravay Viu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakay Viu, and the sum total of all living beings, both moving and nonmoving."* Text 13 k ca parasya bhmna purua prakti-pravartaka. yasya sahasra-r ity dy ukto llvigraha sa dyo 'vatra ity e. k-commentary; ca-and; parasya-parasya; bhmna-of the Supreme Personality of Godhead; purua-purua; prakti-pravartaka.'who puts rthe material nature into action; yasya-of whom; sahasra-r ity di-g Veda 10.90.1; ukta-said; ll-vigraha-pastime form; sa-He; dya-first; avatra-incarnation; iti-thus; e-it. rla rdhara Svm comments: "Here the word `parasya' means `of the Bhma-purua' and `purua' means `He who puts the material energy in motion'. This pastime form of the Lord, who is described here by the words `dyo 'vatra', is also described in these words of the g Veda (10.90.1): "In His form of the purua-avatra, a form with thousands of heads, thousands of eyes, and thousands of feet, the Lord filled the universe and went ten fingers beyond it." Text 14

atra cnyatra cvatratvam- nmaika-pada-vibhty-virbhvatvam- jeyam. r-brahm rnradam. atra-here; ca-also; anyatra-in another place; ca-also; avatratvam-the status of an incarnation; nma-name; eka-pada-vibhti-the opulence of one quarter; virbhvatvam-manifestation; jeyamto be known; r-brahm'r Brahma; r-nradam-to r Narada. In other places in scripture are also described the Lord's incarnations within the material world, a world that bears the name "eka-pada-vibhti" (the world that is one-fourth of the Supreme Lord's opulence). The verse quoted in the beginning of this anuccheda was spoken by r Brahma' to r Nrada. Anuccheda 3 Text 1 dvityasya yath klena so 'ja puruyubhipravtta-yogena virha-bodha svaya tad antar hdaye 'vabhta apayatpasyata yan na prvammla-gauryata-ea-bhogaparyaka ekam- puruam- aynam ity di. dvityasya-of the second; yath-as; klena-in due course of tiem; sa-he; aja-the self born Brahma; puruyu-by the sduration of his age; abhipravtta-being engaged; yogena-in meditation; virha-developed; bodha-intelligence; svayam-automatically; tad antar hdaye-in the heart; avabhtam-manifested; apayata-saw; apasyata-did see; yat-which; na-not; prvam-before; mlalotus flower; gaura-white all over; yata-gigantic; ea-bhoga-body of ea-nga; paryaka-on the bed; ekam-alone; puruam-the Supreme Person; aynam-was lying; iti-thus; di.-beginning. The second purua-avatra is described in these words (rmad-Bhgavatam 3.8.22-30): "At the end of Brahm's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor.* "Brahma' could see that on the water there was a gigantic lotuslike white bedstead, the body of ea-nga, on which the Personality of Godhead was lying alone. The whole atmosphere was

illuminated by the rays of the jewels bedecking the hood of ea-nga, and that illumination dissipated all the darkness of those regions.* "The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulas leaves, and flower garlands, mocked the scene on the mountain.* "His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle, and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.* "The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.* "He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.* "My dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the rvatsa marking and a necklace of unlimited value.* "As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was covered by the hoods of Ananta.* "Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nga. And as a mountain is sometimes filled with jewels, so His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation."* Text 2 ayam- garbhodaka-stha sahasra-r pradyumna eva. puruyu vatsara-atena yogo bhaktiyoga. etad agre 'pi avyakta-mlam ity atra avyaktam- pradhnam- mlam adho-bhgo yasyety artha. bhuvanghripendram iti bhuvanni caturdaa tad-rp aghrips tem indram- tanniyanttvena vartamaam ity artha. r-maitreyo viduram. ayam-He; garbhodaka-stha-staying on the Garbha ocean; sahasra-r-with a thousand heads; pradyumna-Pradyumna; eva.-indeed; puruyu-puruyu; vatsara-atena-with a hundred years; yoga-yoga; bhakti-yoga.-devotional yoga; etat-this; agre-before; api-aslo; avyakta-mlam ity atra-

rmad-Bhgavatam 3.8.29; avyaktam-avyakta; pradhnam-pradhana; mlam-root; adho-bhgabelow; yasya-of whom; iti-thus; artha.-the meaning; bhuvanghripendrambhuvanghripendram; iti-thus; bhuvanni-worlds; caturdaa-fourteen; tad-rp-the forms; aghrip-trees; tem-of them; indram-Indra; tan-niyanttvena-as the controller; vartamaambeing so; iti-thus; artha.-the meaning; r-maitreya-r Maitreya; viduram-to Vidura. These verses describe the thousand-headed Lord Pradyumna who resides on the Garbha Ocean. The word "purusyu" means "for a hundred years", "and "yogena" means "by practicing the yoga of devotional service". In rmad-Bhgavatam 3.8.29 the word "avyakta-mlam" means "the root of pradhna, the unmanifested origin of matter", and "bhuvanghripendram" means "because He is the Supreme Controller, He is like the king of the trees that are the fourteen material worlds". This verse was spoken by r Maitreya to Vidura. Anuccheda 4 Text 1 ttyasyvirbhvo yath kecit sva-dehntar-hdayvake prade#a-mtra purua vasantam catur-bhuja kaja-rathga-akhagaddhara dhraay smaranti. ity di. ttyasya-of the third; virbhva-manifestation; yath-as; kecit-others; sva-dehnta-within the body; hdayvake-in the region of the heart; prade#a-mtram-measuring only eight inches; puruam-the Personality of Godhead; vasantam-residing; catur-bhujam-with four hands; kajalotus; rathga-the wheel of a chariot; akha-conchshell; gaddharam-and with a club in the hand; dhraay-conceiving in that way; smaranti.-do meditate upon Him; iti-thus; di.-beginning. The third purua-avatra is described in these words of rmad-Bhgavatam (2.2.8): "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 conchshell, and a club respectively."* Text 2 prade#am- tarjany-aguhayor vistras tat-pramam- hdy apekay tu manuydhikratvt iti

nyyena. r-uka. prade#am-pradesa; tarjany-aguhayo-of the forefinger and thumb; vistra-extent; tatpramam-that measurement; hdi-the heart; apekay-in relation to; tu-indeed; manuya-of a human being; adhikratvt-because of the qualification; iti-thus; nyyena.-byu the Vedanta-sutra; r-uka-r Sukadeva Gosvami. Here the word "pradea" means "the distance between the forefinger and thumb. In the Vedntastra (1.3.25, it is said: hdy apekay tu manuydhikratvt "The Supreme Personality of Godhead indeed appears in the hearts of human beings." Anuccheda 5 Text 1 evam- puruasyneka-vidhatve 'pi dntenaikyam upapdayati evam-thus; puruasya-of the purusa-avatara; aneka-vidhatve-in many ways; api-also; dntenaby an example; aikyam-oneness; upapdayati-teaches. Although He appears in many forms, the purua-avatra is one person. This is shown by the following example given in rmad-Bhgavatam (5.11.14): Text 2 yathnila sthvara-jagamn tma-svarpea nivia et eva paro bhagavn vsudeva ketraja tmedam anupravia yath-as much as; anila-the air; sthvara-of the nonmoving living entities; jagamnm-and of the moving living entites; tma-svarpea-by His expansion as the Supersoul; nivia-entered; etcontrols; evam-thus; para-transcendental; bhagavn-the Supreme Personality of Godhead; vsudeva-the shelter of everything; ketraja-known as ksetrajna; tm-the vital force; idam- this material world; anupravia-entered within.

"He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vsudeva, the Supreme Personality of Godhead. By His own potency He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body. In His partial feature the Supreme Personality of Godhead enters all bodies and controls them."* Text 3 tma-svarpea praa-rpea nivia ed it niyamayati. idam- vivam. tma-svarpea-tma-svarpea; praa-rpea-in the form of the vital force; nivia-entered; et-controls; it-is the controller; niyamayati-controls; idam-this; vivam.-universe. Here the word "tma-svarpea" means "in the form of the vital force", "nivia et" means "He enters and controls", and "idam" means "this material universe". Text 4 rutis" ca vyur yathaiko bhuvana pravio rpa rpa pratirpo babhva ekas tath sarva-bhtntartm rpa rpa pratirpo bahi ca iti khake. ruti-the Sruti-sastra; ca-also; vyu-air; yatha-as; eka-one; bhuvanam-world; praviaentered; rpam-form; rpam-form; pratirpa-in every form; babhva-was; eka-one; tath-so; sarva-bhtntartm-the Supersoul in the hearts fo all living beings; rpam-form; rpam-form; pratirpa-in every form; bahi-outside; ca-also; iti-thus; khake--in the Katha Upanisad. A similar example is given in these words of the Kaha Upaniad (2.2.10): "As the air that enters all living beings is one, so the Supersoul who enters the hearts of all living beings is a single person." Text 5

r-brhmao rahgaam. r-brhmaa-a brahmana; rahgaam-to King Rahugana. The verse quoted in the beginning of this anuccheda was spoken by a brhmaa to King Rahgaa. Anuccheda 6 Text 1 tath eka eva paro hy tm sarvem eva dehinm nneva ghyate mhair yath~ jyotir yath nabha tath-so; eka-one; eva-indeed; para-t; hi-indeed; tm-Supersoul; sarvem-of all; eva-indeed; dehinm-embodied beings; nn-many; iva-as if; ghyate-is accepted; mhai-by fools; yath~-as; jyoti-light; yath-as; nabha-the sky. That the many forms of the Supersoul are all one person only is also confirmed by the following example given in rmad-Bhgavatam (10.54.44): "Bewildered fools think that the Supersoul, who resides in all embodied beings, is many different persons. The truth is that He is a single transcendental person. As the sky is one, and as a flame is one, so the Supersoul is a single person." Text 2 dehinm- jvnm. tm paramtm. r-baladeva r-rukmim. dehinm-dehin; jvnm.-of the individal spirit souls; tm-atma; paramtm.-the Supersoul; r-baladeva-r Baladeva; r-rukmim-to r Rukmi. Here the word "dehinm" means "of the individual spirit souls", and the word "tm" means "the Supersoul". This verse was spoken by Lord Balarma to rmat Rukmi.

Anuccheda 7 Text 1 evam eka eva paro hy tm bhtev tmany avasthita yathendur uda-ptreu bhtny ektmakni ca evam-thus; eka-one; eva-indeed; para-transcendental; hi-indeed; tm-Supersoul; bhtev-in the living beings; tmani-in the heart; avasthita-situated; yath-as; indu-the moon; uda-ptreuin bodies of water; bhtni-elements; eka-one; tmakni--of the Supreme Personality of Godhead; ca-also. That the Supersoul is a single person is also confirmed by the following words of rmadBhgavatam (11.18.32): "As the moon reflected in many bodies of water is a single moon, and as the entire material creation is the energy of the single Supreme Lord, so the Supersoul residing in the hearts of all living beings is a single person." Text 2 bhteu jveu eka eva para tm. na t asau jva-vat tatra tatra lipto bhavatty aha tmni svasvarpa evvasthita. bhtni jva-deha api yena kraa-rpeaiktmaknti. r-bhagavn uddhavam. bhteu-bhteu; jveu-in the individual spirit souls; eka-one; eva-indeed; para-t; tm.Supersoul; na-not; tv-but; asau-He; jva-vat-like the individual soul; tatra-there; tatra-there; liptaanointed; bhavati-is; iti-thus; aha-said; tmani-in the Supersoul; sva-svarpa-in His own form; evaindeed; avasthita-situated; bhtni-the material elements; jva-deha-the body of the individual soul; api-even; yena-by which; kraa-rpea-as the cause; eka-one; tmakni-self; iti-thus; rbhagavn-the Supreme Personality of Godhead; uddhavam-to Uddhava. Here the word "bhteu" means "in the individual spirit souls". The Supersoul residing in those souls is a single person (eka eva paro hy tm). However, the Supersoul is not like the individual souls, who are contaminated by the touch of material nature. "Atmani" means "situated in His own

form", and "bhtni" means "the material bodies of the individual souls". "Atmakni" indicates that the Supreme Lord is the creator of the material bodies. Anuccheda 8 Text 1 evam ekasya puruasya nntvam upapadya tasya punar a vivriyante. atra dvi-vidh a sv vibhinns" ca. vibhinns taastha-akty-tmak jv iti vakyate. svs tu guall~dy-avatra-bhedena vividh. tatra ll~dy-avatra prasaga-sagatya r-ka-sandarbhe vakyante. evam-thus; ekasya-of one; puruasya-purusa-avatar; nntvam-variety; upapadya-is explained; tasya-of Him; puna-again; a-parts; vivriyante-are explained; atra-here; dvi-vidh-two kinds; a-parts; sv-own parts; vibhinn-separated parts; ca.-also; vibhinn-separated parts; taastha-akty-tmak-marginal potency; jv-individual souls; iti-thus; vakyate.-will be explained; sv-own parts; tu-but; gua-ll~dy-avatra-bhedena-with differences oif guna and lila avataras; vividh.-various; tatra-there; ll~dy-avatra-beginning with lila avataras; prasagasagatya-by contact; r-ka-sandarbhe-in r Ka-sandarbha; vakyante.-will be explained; guvatra-guna avataras; yath-as. In this way it has been explained that although the purua-avatra is a single person, He nevertheless expands in many different forms. The Supreme Personality of Godhead has two kinds of expansions: 1. sva (personal expansions), and 2. vibhinna (separated expansions). The Lord's separated expansions are the individual spirit souls, who are all the Lord's marginal potency (taastha-akti). The Lord's personal expansions are His many incarnations, such as His gunaavatars and ll-avatras. The Lord's ll-avatras and other incarnations will be described later in the r Ka-sandarbha. Text 2 guvatra yath dv abhc chata-dhti rajassya sarge viu sthitau kratu-patir dvija-dharma-setu rudro 'py ayaya tamas purua sa dya ity udbhava-sthiti-laya satata prajsu guvatra-gua-avatras; yath-as; dv-in the beginning; abht-was; chata-dhti-Brahma; rajas-with passion; asya-of whom; sarge-in the creation; viu-Lors Viu; sthitau-in the situation; kratu-pati-the Lord of sacrifice; dvija-dharma-setu-the religious duties of the

brahmanas; rudra-Lord Siva; api-also; apayya-for destruction; tamas-with ignorance; purua-th purusa avatara; sa-He; dya-transcendental; iti-thus; udbhava-creation; sthiti-maintenance; layaand destruction; satatam-always; prajsu-in the living entities. The gua-avatras are described in these words of rmad-Bhgavatam (11.4.5): "In the beginning of creation the Supreme Personality of Godhead manifested the incarnation of Brahma' to create the world through the mode of passion, Viu, the master of sacrifices and the object of the brahmanas' worship, to maintain the world through the mode of goodness, and iva to destroy the world through the mode of ignorance. In this way the residents of the material world are always subject to creation, maintenance, and destruction." Text 3 sa yugapat gua-trayadhihtdya purua pthak pthag api tat-tad-gudhihna-llayaiva dau rajas asya jagata sarge visarge krye ata-dhtir brahmbht. sthitau viu sattveneti ea. sa-He; yugapat-at the same time; gua-trayadhihtdya-beginning with the cotnrollers of the three modes; purua-the purusa; pthak pthag-specific; api-also; tat-tad-gudhihna-llay-by the pastime fo controlling the modes; eva-indeed; dau-beginning; rajas-by passion; asya-of that; jagata-universe; sarge-in creation; visarge-in ssecondary creation; krye-in action; ata-dhtiBrahma; brahm-Brahma; abht.-was; sthitau-in maintenance; viu-Viu; sattvena-with goodness; iti-thus; ea-the remainder. This verse means that the purua-avatra (dya purua, is the controller of all three modes of nature. In His pastime of controlling the various modes, He first becomes Brahma' (ata-dhti, and with the modes of passion (rajas, engages in the activities of secondary creation (sarge). Then He becomes Viu who employs the mode of goodness. In this way the remainder of the verse is to be understood. Text 4 tatra skd gunuktis" ca tasyti-rohita-svarpatay tat-sambandhopacrasypy uakanam ayuktam ity abhipryea. plana-karttvena kratu-patis tat-phala-dt. yaja-rpas tu llvatramadhye eva r-brahma dvitye gaita. tatra-there; skt-directly; gua-mode; anukti-non-statement; ca-and; tasya-of that; ati-rohitasvarpatay-with an expanded form; tat-sambandha-in relation; upacrasya-of worship; api-also; uakanam-binding; ayuktam-improper; iti-thus; abhipryea.-the meaning; plana-karttvena-by protection; kratu-pati-kratu-pati; tat-phala-dt.-the giver of results; yaja-rpa-the form of

yajna; tu-indeed; llvatra-madhye-among the ilavataras; eva-indeed; r-brahma-by Brahma; dvitye-in the second; gaita-considered. Note that in this verse the mode of goodness is not specifically stated in relation to Lord Viu. This is because Lord Viu is beyond all the modes of material nature and it is not really proper to say that He has contact with the material modes. Because He is the protector, Lord Viu gives the results of all sacrifices. That is the meaning of the word "kratu-pati". This is explained by Lord Brahma' in the Second Canto of rmad-Bhgavatam. Text 5 dvijnm- dharmm- ca setu plaka ity artha. tamas tasypy apyayya rudro 'bhd ity anena prakreodbhava-sthiti-lay bhavantti. atra brahma-rudrayor avatrvasro moka-dharme vivikto 'sti. yath dvijnm-of the Brahmanas; dharmm-of duties; ca-and; setu-the bridge; plaka-the protector; iti-thus; artha.-the meaning; tamas-by ignorance; tasya-of Him; api-also; apyayya-for destruction; rudra-Rudra; abht-was; iti-thus; anena-by Him; prakrea-by the way; udbhavacreation; sthiti-maintenance; lay-destruction; bhavanti-are; iti-thus; atra-here; brahma-rudrayoof Brahma and Siva; avatrvasra-the occasion of being incarnations; moka-dharme-in the Moksa-dharma; vivikta-distinguished; asti-is; yath-as. The word "dvija-dharma-setu" means "the protector of the brhmaas' duties". The Lord also becomes iva to destroy the universe by employing the mode of ignorance (tamas apyayya rudra). In this way the creation, maintenance, and destruction of the universes is performed (udbhava-sthiti-lay). The position of Brahm and iva as gua-avatras is described in the following words of the Moka-dharama: Text 6 brhme rtri-kaye prpte tasya hy amita-tejasa prasdt pradurabhavat padma padma-nibhekaa brhme-of Brahma; rtri-kaye-the end of the day; prpte-attained; tasya-of him; hi-indeed; amita-tejasa-limitless power; prasdt-from the mercy; pradurabhavat-was manifested; padmamlotus; padma-nibhekaa-O lotus-eyed one.

"O lotus-eyed one, at the end of Brahm's day a lotus flower is manifested from the mercy of the limitlessly powerful Lord. Text 7 tato brahm samabhavat sa tasyaiva prasda-ja ahna kaye lalc ca suto devasya vai tath krodhviasya samjaje rudra sahra-kraka. iti. tata-from that; brahm-Brahma; samabhavat-born; sa-he; tasya-of him; eva-indeed; prasda-jaborn from the mercy; ahna-of the day; kaye-at the end; lalt-from the forehead; ca-and; sutason; devasya-of the Lored; vai'indeed; tath-so; krodha-anger; viasya-entered; samjaje-is born; rudra-Rudra; sahra-kraka.-the destroyer; iti.-thus. "From this lotus is born Brahm. Thus Brahma' is born from the Supreme Lord's mercy. At the end of his day Brahma' becomes angry and from his forehead iva is born." Text 8 r-vios tu ttye dyate tal-loka-padma sa u eva viu pravviat sarva-guvabhsam tasmin svaya vedamayo vidht svyambhuva ya sma vadanti so 'bht. iti. r-vio-of Lord Viu; tu-indeed; ttye-in ther third; dyate-is seen; tat-that; loka-universal; padmam-lotus flower; sa-He; u-certainly; eva-factually; viu-the Lord; pravviat-entered into; sarva-all; guvabhsam-reservoir of all modes of nature; tasmin-in which; svayam-in person; vedamaya-the personality of Vedic wisdom; vidht-controller of the univesre; svyambhuvamself-born; yam-whom; sma-in the past; vadanti-do say; sa-He; abht-generated; iti.-thus. Lord Viu is described in the following words of rmad-Bhgavatam (3.8.15): "into that universal lotus flower Lord Viu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated."*

Text 9 asyrtha tal-loktmakam- padmam. sarva-gun jva-bhogyn arthn avabhsayatti tath. tad yasm jtam- sa r-nryakhya purua eva viu-samja san sthpana-rpntarymityai pravviat. prakarelupta-aktitayaivviat. svrthe nic. tasmin r-viuna labdha-sthitau padme puna sy-artham- svayam eva brahmbht. sthitasyaiva mrd-der ghaditaya se. asya-of that; artha-the meaning; tal-loktmakam-of that world; padmam.-the lotus; sarva-gunall modes; jva-bhogyn-the soul's experience; arthn-meaning; avabhsayatimanifests; iti-thus; tath.-so; tat-that; yasmt-from whom; jtam-born; sa-He; r-nryakhya-named r Narayana; purua-the purusa; eva-indeed; viu-samja-named Visnu; san-being so; sthpana-rpa-the form of maintaining; antarymityai-to the Supersoul; pravviat.'entered; prakarea-pulling; alupta-not omitted; aktitaya-with the potency; aivviat-entered; svrthe-meaning; nic.'nic; tasmin-in that; rviuna-by Lord Visnu; labdha-attained; sthitau-in maintenance; padme-lotus; puna-again; syartham-for creation; svayam-personally; eva-indeed; brahm-Brahma; abht-was; sthitasya-situated; eva-indeed; mrd-de-beginning with clay; ghaditaya-beginnign with a pot; se-of creation. Here the word "tal-loka-padmam" means "that lotus world", "sarva-guvabhsam" means "the manifestation of the modes of nature experienced by the individual souls", "viu pravviat" means Lord Viu, who is known as Nryaa, entered to become the maintainer and the Supersoul". The Lord entered by the power of His invincible potency. Here is used the grammatical form called ic. Then, in order to create the material world, Lord Viu entered this (tasmin, lotus flower and personally (svayam, became Brahm. Then, as a potter fashions pots and other things from clay, the Lord fashioned the material universe from the various material ingredients. Text 10 ata eva sthity-daye hari-virici-hareti samja ity anyatrpi. ata eva-therefore; sthity-daye hari-virici-hareti samja iti-rmad-Bhgavatam 1.2.23; anyatra-in another place; api-also. This is also described in the following words of rmad-Bhgavatam (1.2.23): "The transcendental Supreme Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the three qualitative forms of Brahm, Viu, and iva."*

Text 11 r-dravio nimim. r-dravia-r Dravida; nimim-to Nimi. The verse quoted in the beginning of this anuccheda was spoken by r Dravia to King Nimi. Anuccheda 9 Text 12 evam- yo v aham- ca girias" ca vibhu svayam- ca ity dau tript iti. evam-thus; yo v aham- ca girias" ca vibhu svayam- ca ity dau tript iti-rmad-Bhgavatam 3.9.16. This is also described in the following prayer addressed to Lord Viu (rmad-Bhgavatam 3.9.16): "Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks-as me, iva, and You, the almighty-for creation, maintenance, and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation."* Text 13 k ca yo vai ekas tript trayo brahmdaya pad skandh yasya ity e. k-commentary; ca-and yo vai ekas tript-yo vai ekas tripat; traya-three; brahmdayabeginning with Brahma; pad-padas; skandh-trunks; yasya-of whom; iti-thus; e-it. rla rdhara Svm comments: "The words `yo vai ekas tript' mean `the gua-avatras headed by Brahma' are three trunks from Him'."

Text 14 vka-rpatvena tad-varad em- skandhatvam. brahm r-garbhodayinam vka-rpatvena-with the form of a tree; tad-varat-from that description; eam-of them; skandhatvam.-the status of trunks; brahm-Brahma; r-garbhodayinam-to r Ga4rbhodakay Viu. Thus they are described as trunks of a tree. This verse was spoken by Brahma' to r Garbhodakay Viu. Anuccheda 10 Text 1 tem virbhvo yath~ tapyamna tri-bhuvana praaymaidhasgnin nirgatena muner mrdhna samkya prabhavas traya tem-of them; virbhva-the manifestation; yath~-as; tapyamnam-while practicing austerities; tri-bhuvanam-the three worlds; praayma-practice by breathing exercise; edhas-fuel; agnin-by the fire; nirgatena-issuing out; mune-of the great sage; mrdhna-the top of the head; samkya-looking over; prabhavas traya-the three great gods (Brahma, Viu, and Mahevara). The gua-avatras are also described in these words of rmad-Bhgavatam (4.1.21-22): "When Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds.* Text 2 apsaro-muni-gandharvasiddha-vidyadharoragai vityamna-yaasas tad-rama-pada yayu. ity di.

apsara-heavenly society women; muni-great sages; gandharva-the inhabitants of the Gandharva planet; siddha-of Siddhaloka; vidyadhara-other demigods; uragai-the inhabitants of Nagaloka; vityamna-being spread; yaasa-fame, reputation; tat-his; rama-padam-hermitage; yayu.'wen; iti-thus; di.-beginning. "At that time, the three Deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidydharas, and the Ngas. Thus they entered the rama of the great sage, who had become famous by his austerities."* Text 3 muner atre. r-maitreyo viduram. mune-muneh; atre.-of Atri; r-maitreya-r Maitreya; viduram-to Vidura. Here the word "mune" means "of Atri Muni". This verse was spoken by r Maitreya to Vidura. Anuccheda 11 Text 1 yath v sarasvatys tae rjan aya satram sate vitarka samabht te tri adhe~u ko mahn ity di itihsa. yath-as; v-or; sarasvaty-of the Sarasvati; tae-on the bank; rjan-O king; aya-sages; satram-sacrifice; sate-do; vitarka-sipute; samabht-arose; tem-of them; triv-in the three; adhe~u-demigods; ka-who?; mahn-the greatest; iti-thus; di-beginning; itihsa-the story. This is also described in the story narrated in rmad-Bhgavatam, Canto Ten, Chapter Eightynine, which begins with this verse (rmad-Bhgavatam 10.89.1): "Long ago there was an assembly of great sages on the bank of the river Sarasvat, and they performed a great sacrifice of the name Satrayaj.sy 2421a. In such assemblies, the great sages present

usually discuss Vedic subject matters and philosophical topics, and in this particular meeting the following question was raised: The three predominating deities of the material world, namely Lord Brahma, Lord Viu, and Lord iva, are directing all the affairs of this cosmos, but who among them is the Supreme?"* Text 2 atra r-vio sthnam- ca kroddikam- pdmottara-khadau jagat-plana-nimittikanivedanrtham- brahmdayas tatra muhur gacchantti prasiddhe. viulokatay prasiddhes" ca. bhat-sahasra-nmni ca kirbdhi-mandira iti tan-nma-gne pahyate. vetadvpa-pate kvacid aniruddhatay khytis" ca. tasya skd evvirbhva ity apekayeti. r-uka. atra-here; r-vio-of Lord Viu; sthnam-the position; ca-and; kroddikam-beginning with the milk ocean; pdmottara-khadau-beginning with the Padma Purana, Uttara-khanda; jagat-of thwe worlds; plana-protection; nimittika-cause; nivedana-request; artham-for the purpose; brahmdaya-headed by Brahma; tatra-there; muhu-again and again; gacchanti-go; iti-thus; prasiddhe.-from the proof; viulokatay-as the planet of Lord Viu; prasiddhe-from the proof; ca.-also; bhat-sahasra-nmni-in the Bhat-sahasra-nmna; ca-also; kirbdhi-mandira-in the abode mof the milk ocean; iti-thus; tan-nma-gne-in chanting His holy names; pahyate-is read; vetadvpa-pate-of the master of Svetadvipa; kvacit-somwehere; aniruddhatay-as Aniruddha; khyti-celebrated; ca.-and; tasya-of Him; skt-directly; eva-indeed; virbhva-manifestation; itithus; apekay-in relation; iti.-thus; r-uka-r Sukadeva Gosvami. This truth (that Lord Viu is the Supreme, is also proved by the fact that Brahma' and the other demigods again and again go to the milk-ocean and the other abodes of Lord Vinu to beg the Lord for protection, and also by the fact that the transcendental realm of Lord Viu is celebrated above all others. For example, the Lord's abode is glorified in the Bhat-sahasra-nma, which counts "krbdhi-mandira" (He whose palace is on the milk-ocean, among Lord Viu's names. In some places in the scriptures, Lord Aniruddha is called "vetadvpa-pati" (the master of vetadvpa). Lord Aniruddha is a direct incarnation of Lord Viu. The verse quoted in the beginning of this anuccheda was spoken by rla ukadeva Gosvm. Anucchedas 12 and 13

Text 1 evam- parkay tatra tri-devys tratamyam api sphuam. tatha cnyatra dvayenha evam-thus; parkay-by a test; tatra-there; tri-devy-the three demigods; tratamyam-the

various statuses; api-also; sphuam.-clearly seen; tath-so; ca-also; anyatra-in another place; dvayenaby two verses; ha-said. In this story (rmad-Bhgavatam, Canto Ten, Chapter Eighty-nine, a certain test clearly determines the relative importance of the three Deities (Viu, Brahm, and iva). The relative of importance of these three Deities is also explained in two verses of rmad-Bhgavatam. The first of these verses is given here (rmad-Bhgavatam 1.2.23): Text 2 sattva rajas tama iti prakter gus tair yukta para purua eka ihsya dhatte sthity-daye hari-virica-hareti-samj reysi tatra khalu sattva-tanor n syu sattvam-goodness; raja-passion; tama-the darkness of ignorance; iti-thus; prakte-of material nature; gu-qualities; tai-by them; yukta-associated with; para-transcendental; purua-the personality; eka-one; iha asya-of this material world; dhatte-accepts; sthity-daye-for the matter of creation, maintenance, and destruction, etc.; hari-Viu, the Personality of Godhead; viricaBrahma; hara-Lord iva; iti-thus; samj-different features; reysi-ultimate benefit; tatratherein; khalu-of course; sattva-goodness; tano-form; nm-of the human being; syu-derived. "the transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the three qualitative forms of Brahm, Viu, and iva. Of these three, all human beings can derive ultimate benefit from Viu, the form of the quality of goodness."* Text 3 iha yadyapy eka eva para pumn asya vivasya sthity-daye sthiti-si-layrtham- tai sattvdibhir yukta pthak pthak tat-tad-adhiht. tathpi paras tad-asaslia san hari-viricihareti samj bhinn dhatte. tat-tad-rpevirbhvatty artha. tathpi tatra tem- madhye reysi dharmrtha-kma-moka-bhakty-khyni sattva-tanor adhihita-sattva-akte r-vior eva syu. iha-here; yadyapi-although; eka-one; eva-indeed; para-supreme; pumn-person; asya-of this; vivasya-universe; sthity-daye-beginning with maintenance; sthiti-si-laya-maintenance, creation, and destruction; artham-the meaning; tai-by them; sattvdibhi-beginning with goodness; yukta-engaged; pthak pthak-separately; tat-tad-adhiht-the controller of them;

tathpi-nevertheless; para-supreme; tad-asaslia-not touched by them; san-being so; harivirici-hara-Brahma, Viu, a dn Siba; iti-thus; samj-names; bhinn-different; dhatte.-places; tattad-rpea-in these forms; virbhvati-manifests; iti-thus; artha-the meaning; tathpi-still; tatratheer; tem-of them; madhye-in the midst; reysi-the best; dharmrtha-kma-moka-bhaktykhyni-called religion, economic development, sense gratification, liberation, and devotional service; sattva-tano-of the form of goodness; adhihita-manifested; sattva-akte-of the power of goodness; r-vio-of Lord Viu; eva-indeed; syu.-are. This verse means: "Even though (api, He employs goodness and the other modes of material nature (taih, to create, maintain, and destroy (sthity-daye, the material universe, the one (eka, Supreme Person (para, remains always untouched by these three modes. In this way He appears as the three forms Viu, Brahm, and iva (hari-virica-hareti-samj). Nevertheless, the best results are obtained from Lord Viu, who is the master of the potency of goodness (sattva-tano). These best results are religion, economic development, sense gratification, liberation, and devotional service." Text 4 ayam- bhva updhi-dy tau dvau sevamne rajas-tamasor ghora-vimhatvt bhavanto 'pi dharmrtha-kma nti-sukhad bhavanti. tathopdhi-tygena sevamne bhavann api moko na skn na jahiti. kintu katham api paramtma evyam ity anusandhnbhysenaiva paramtmana eva bhavit. ayam-this; bhva-the meaning; updhi-dy-by the sight of designations; tau-they; dvau-both; sevamne-serving; rajas-tamaso-of passion and ignorance; ghora-vimhatvt-because of being horribly bewildered; bhavanta-being; api-even; dharmrtha-kma-religion, economic development, and sense gratficiation; na-not; ati-great; sukhad-bringing happiness; bhavanti-are; tath-so; updhi-tygena-by renouncing designations; sevamne-serving; bhavann-being so; apieven; moka-liberation; na-not; skt-directly; na-not; jahiti.-at once; kintu-however; katham apiin some way; paramtma-a part of the Supersoul; eva-indeed; ayam-this; iti-thus; anusandhnbhysena-bys earching; eva-indeed; paramtmana-of the Supersoul; eva-indeed; bhavit-will be. Here is the meaning: One who worships Brahma' or iva with the idea that they are the deities of the modes of passion and ignorance obtains only religion, economic development, and sense gratification, which bring only very little happiness, as his result. He obtains only this because he is completely bewildered by the modes of passion and ignorance. Even if he abandons the idea that Brahma' and iva are the Deities of specific modes, such a person cannot at once attain true liberation. Only when he understands that Brahma' and iva are partial expansions of the Supersoul, and when he strives to find the Supersoul, can that person attain true liberation.

Text 5 tatra tatra skt paramtmkreprakt tasmt tbhym- reysi na bhavantti. athopdhidypi r-vium- sevamne sattvasya ntatvt dharmrtha-kma api sukhad. tatra tatra-there; skt-directly; paramtm-of the Supersul; krea-as a form; apraktbecause of non manifestation; tasmt-from that; tbhym-by them; reysi-the best; na-not; bhavanti-are; iti-thus; atha-then; updhi-dy-by seeing the designation; api-also; r-vium-Lord Viu; sevamne-serving; sattvasya-of goodness; ntatvt-because of being peaceful; dharmrthakma-religion, sense gratifcation, and liberation; api-also; sukhad.-giving happiness. If one does not see them as expansions of the Supersoul, one will not attain auspiciousness by worshiping Brahm and iva. However, even thinking Him only the Deity of the mode of goodness, if one worships Lord Viu, one will attain auspiciousness. Such a person will easily attain whatever happiness may be obtained from religion, economic development, and sense gratification. He obtains this because of the peaceful and auspicious nature of the mode of goodness. Text 6 tatra nikmatvena tu na sevamne sattvt sajyate jnam iti. kaivalyam- sattvikam- jnam iti cokter mokas" ca skt. tatra-there; nikmatvena-without material desires; tu-but; na-not; sevamne-serves; sattvt sajyate jnam iti-Bhagavad-gita 14.17; kaivalyam- sattvikam- jnam iti-rmad-Bhgavatam 11.25.24; ca-and; ukte-of the statement; moka-liberation; ca-and; skt-directly. Thus by worshiping Lord Viu without any material desires one attains true liberation. This is hinted by the following words of Bhagavad-gta' (14.17): "From the mode of goodness, real knowledge develops."* It is also hinted by these words of rmad-Bhgavatam (11.25.24): "The mode of goodness brings spiritual knowledge." Text 7 ata ukta sknde

bandhako bhava-pena bhava-pc ca mocaka kaivalyada para brahma viur eva santana. iti. ata-then; uktam-said; sknde-in the Sakdna Purana; bandhaka-bondage; bhava-pena-by the ropes of birth and death; bhava-pt-from the ropes of birth and death; ca-and; mocaka-releasing; kaivalyada-giving liberation; param-the Supreme; brahma-Absolute; viu-Lord Viu; evaindeed; santana.'eternal; iti.-thus. That the worship of Lord Viu brings liberation is also confirmed by the following words of the Skanda Pura: "He binds the souls with the ropes of birth and death. He unties the ropes of birth and death that bind the souls. Eternal Lord Viu, the Supreme Personality of Godhead, brings liberation." Text 8 updhi-paritygena tu pacama-pururtho bhaktir eva bhavati. tasya paramtmkareaiva prakt. tasmt r-vior eva reysi syur iti. updhi-paritygena-by abandoning the designation; tu-but; pacama-pururtha-the fifth goal of life; bhakti-devotional service; eva-indeed; bhavati.-is; tasya-of Him; paramtmkarea-as a form of the Supersoul; eva-indeed; prakt.-fromk the manifestation; tasmt-from Him; r-viofrom Lord Viu; eva-indeed; reysi-the best; syu-are; iti-thus. By giving up the idea that Lord Viu is merely the Deity of the mode of goodness one becomes eligible to attain devotional service, which is the fifth goal of life (superior to the other four goals: religion, economic development, sense gratification, and liberation). Such a person attains devotional service because he understands that Lord Viu is identical with the Supersoul. In this way all good things (reysi, come from worshiping Lord Viu. Text 9 atra tu yat-traym abheda-vkyenopajapta-matayo vivadante. tatredam- krama yadypi tratamyam idam adhihna-gatam eva. adhiht tu para purua eka eveti bhedsambhavt. satyam evbheda-vkyam- tathpi tasya tatra tatra skttvskattva-bedena prakena tratamyam- durnivram eveti sa-dntam ha atra-here; tu-but; yat-which; traym-of the three; abheda-vkyena-by the declataionm of non-

difference; upajapta-mataya-they who declare the idea; vivadante-debate; tatra-there; idam-thus; krama-in sequence; yadypi-although; tratamyam-relative importance; idam-this; adhihnaestablishment; gatam-attained; eva.-indeed; adhiht-the establisher; tu-indeed; para-superior; purua-the Supreme Personality of Godhead; eka-one; eva-indeed; iti-thus; bhedsambhavtbecause of non0differentce; satyam-truth; eva-indeed; abheda-of non difference; vkyamstatement; tathpi-nevertheless; tasya-of Him; tatra-there; tatra-there; skttva-directly; askattva-not directly; bhedena-by difference; prakena-manifestation; tratamyam-relatuve importance; durnivram-dififcult to prevent; eva-certainly; iti-thus; sa-dntam-with an example; ha-said. Some philosophers, claiming that the three Deities Brahm, Viu, and iva are identical in all respects, may dispute these conclusions. Here is the explanation given in rmad-Bhgavatam (1.2.23): Although the three modes of nature are not equal, and are indeed situated in different levels of merit, nevertheless, they are all manifested and controlled by the one Supreme Personality of Godhead (para purua eka). Therefore the controllers of the modes are not different from Lord Viu. These words are certainly the truth. However, Brahm, Viu, and iva are still different in the sense that some are direct manifestations of the Supreme Personality of Godhead and others are indirect manifestations of the Lord. Therefore one cannot reject the idea that the modes and their Deities are situated in different levels of importance. This is described in the following example given by rmad-Bhgavatam (1.2.24): Text 10 prthivd druo dhmas tasmd agnis traymaya tamasas tu rajas tasmt sattva yad brahma-dar#ant prthivt-from earth; drua-firewood; dhma-smoke; tasmt-from that; agni-fire; trayVedic sacrifices; maya-made of; tamasa-in the mode of ignorance; tu-but; raja-the mode of passion; tasmt-from that; sattvam-the mode of goodness; yat-which; brahma-the Absolute Truth; dar#ant-realization. "Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas, is better than ignorance (tamas), but goodness (sattva, is best because by goodness one can come to realize the Absolute Truth."* Text 11

prthivn na tu dhmavad aengneyt. tata eva vedokta-karmaa skt prvtti-prakarahitd druo yajyn mathana-kah~t sakd aengneyo dhmas traymaya prvpekay vedokta-karmdhikyvirbhvspadam. tasmd api svayam agnis traymaya skt tad-uktakarmvirbhvspadam. evam- kah~-sthnyt sattva-gua-vidurt tamasa sakd dhmasthnyam- kicit sattva-sannihitam- rajo brahma-dar#anam. vedokta-karma-sthnyasya tat-tadavatria puruasya praka-dvram. prthivt-from earth; na-not; tu-but; dhmavat-like smoke; aena-by a part; gneyt-frpm fire; tata-from that; eva-indeed; vedokta-spoken in the Vedas; karmaa-of duties; skt-directly; pravtti-action; praka-manifestation; rahitt-without; drua-firewood; yajyn-suitable ofr yajnas; mathana-kah~t-by rubbing the wood; sakt-in the presence; aena-by a part; gneyapossessing fire; dhma-smoke; traymaya-consisting of the three Vedas; prvpekay-in relation ot the previous; vedokta-spoken in the Vedas; karma-actions; dhikya-superiority; virbhvamanifestation; aspadam-abode; tasmt-from that; api-even; svayam-personally; agni-fire; traymaya-the three Vedas; skt-directly; tad-ukta-karmvirbhvspadam-the manifestation of the activities described there; evam-thus; kah~-sthnyt-the situation of wood; sattva-guavidurt-far from the mode of goodness; tamasa-of ignorance; sakt-in the presence; dhmasthnyam-the situation of smoke; kicit-something; sattva-sannihitam-with goodness; rajapassion; brahma-the Absolute Truth; dar#anam-seeing; vedokta-described in the Vedas; karmaactions; sthnyasya-of the situation; tat-tad-avatria-incarnations; puruasya-of the Supreme Personality of Godhead; praka-dvram-by the manifestation. Firewood manifested from earth (prthivt, is not like smoke, for smoke has some fire within it. In the same way the mode of ignorance does not manifest the duties described in the Vedas, but in the mode of passion the duties described in the Vedas may be partially manifested. By rubbing two wooden sticks one may create some and then a fire that may be used to perform a yaja. In this way smoke may lead to performance of Vedic duties (trymaya). In this way smoke, or passion, is considered to be a better resting place for the duties described in the Vedas. Better than smoke, however, is fire. In this way it is seen that in the mode of goodness the duties described in the Vedas are directly manifested. Therefore goodness is better than passion. As wood is far from actual fire, so ignorance is far from goodness. As smoke is not as far from fire, so passion is not as far from goodness. From the mode of goodness one may attain brahma-daranam (the realization of the Absolute Truth). Thus by following the duties described in the Vedas one comes to have realization of the Supreme Personality of Godhead. Text 12 tu-abdena laytmakt tamasa sakd rajasa sopdhika-jna-hetutvenet tad-gua-cchaviprdurbhva-rpam- kicid brahma-dar#ana-pratysatti-mtram uktam. na tu sarvath. vkepakatvt.

tu-abdena-by the word tu; laytmakt-the nature of destruction; tamasa-of ignorance; saktin the presence; rajasa-of passion; sa-with; updhika-designation; jna-knowledge; hetutvena-by the cause; t-from the Supreme Personality of Godhead; tad-gua-of those modes; cchavi-light; prdurbhva-manifestation; rpam-form; kicit-something; brahma-of the Supreme Personality of Godhead; darana-the sight; pratysatti-nearness; mtram-only; uktam.-said; na-not; tu-but; sarvath-in all respects; vkepakatvt-because of throwing. By the word "tu" (but, is hinted the truth that the mode of ignorance brings destruction. Because it brings some material knowledge, the mode of passion brings a little light to see the Supreme. In other words, in the mode of passion one comes closer to seeing the Supreme. However, because it is so agitating and troublesome, the mode of passion does not allow one to see the Supreme properly. Text 13 yad agni-sthnyam- sattvam. tat skd brahmao dar#anam. skd eva samyak tat-tad-guarpvirbhva-dvaram. nta-svaccha-svabhvtmakatvt. ato beahma-ivayor askattvam- rviau tu skattvam- siddham iti bhva. yat-what; agni-sthnyam-the place of fire; sattvam.-goodness; tat-that; skt-directly; brahmaa-of the Supreme; dar#anam.-the sight; skt-directly; eva-indeed; samyak-properly; tattad-gua-rpa-the nature of that mode; virbhva-dvaram-by the manifestation; nta-peaceful; svaccha-clear; svabhvtmakatvt-because of the nature; ata-then; beahma-ivayo-of Brahma and Siva; askattvam-the nature of nnot being direct; r-viau-in r Viu; tu-but; skattvamdirectness; siddham-proved; iti-thus; bhva-the meaning. In this verse goodness is compared to fire. This is because in goodness one can directly see the Supreme. Because goodness is by nature peaceful and pure, goodness enables one to directly and properly see the Supreme. In this way it is proved that Brahm and iva are indirect incarnations and Lord Viu is a direct incarnation of the Supreme Personality of Godhead. That is the meaning. Text 14 tath ca r-vmana-pure brahma-viv-a-rpi tri vior mahtmana brahmai brahma-rpa sa iva-rpa ive sthita pthag eva sthito devo

viu-rp janrdana. iti. tatha-so; ca-and; r-vmana-pure-in r Vmana Purana; brahma-vi-a-rpi-the forms of Brahma, Viu, and iva; tri-thre; vio-of Viu; mahtmana-the Supreme Personality of Godhead; brahmai-in Brahma; brahma-rpa-the form of Brahma; sa-he; iva-rpa-the from of Siva; ive-in Siva; sthita-situated; pthag-separately; eva-indeed; sthita-situated; deva-the Lord; viu-rp-in the form of Viu; janrdana.-who rescues His devotees from troubles and sufferings; iti-thus. The ruth that Lord Viu is directly the Supreme Personality of Godhead is also explained in these words of r Vmana Pura: "The three forms of Brahm, Viu, and iva are all manifested from Lord Viu, who is the Supreme Personality of Godhead. Brahma' appears in the form of Brahm, and iva appears in the form of iva. Lord Viu, however, is different from either Brahma' or iva, for Lord Viu is the Supreme Personality of Godhead Himself, the Lord who delivers His devotees from distress." Text 15 tad ukta brahma-sahity bhsvn yathma-sakaleu nijeu teja svya kiyat prakaayaty api tadvad atra brahm ya eva jagadanda-vidhna-kart govinda di-purua tam aha# bhaj~mi tat-that; uktam-said; brahma-sahitym-in Brahma-samhita; bhsvn-splendid; yath-as; amasakaleu-in all jewels; nijeu-own; teja-light; svyam-own; kiyat-how much?; prakaayati-manifests; api-even; tadvat-like that; atra-here; brahm-Brahma; ya-who; eva-indeed; jagadanda-vidhna-kartthe creator of the universe; govindam-Lord Ka; di-puruam-the Supreme Personality of Godhead; tam-Him; aha-I; bhaj~mi-worship. The relative natures of Brahm, iva, and Viu are also described in these words of Brahmasahit (5.49, 5.45, and 5.46): "I adore the primeval Lord Govinda from whom the separated subjective portion Brahma' receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of sryaknta etc.** Text 16

kra yath dadhi-vikra-viea-yogt sajyate na tu tata pthag asti heto ya sambhtam api tath samupaiti kryd govinda di-purua tam aha# bhaj~mi kram-milk; yath-as; dadhi-vikra-viea-yogt-the transformastion of yogurt; sajyate-is born; na-not; tu-but; tata-then; pthag-separat; asti-is; heto-from the reason; ya-whom; sambhtamborn; api-even; tath-so; samupaiti-attains; kryt-from trhe action; govindam-Ka; di-puruamthe Supreme Personality of Godhead; tam-Him; aha-I; bhaj~mi-worship. "Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz. milk, so I adore the primeval Lord Govinda of whom the state of ambhu is a transformation for the performance of the work of destruction."** Text 17 dprcir eva hi dantaram abhyupetya dpayate vivta-hetu-samna-dharm yas tdg eva hi ca viutay vibhti govinda di-purua tam aha# bhajmi. ity di. dprci-the light of a lamp; eva-indeed; hi-indeed; dantaram-another lamp; abhyupetyaexpanding; dpayate-illuminates; vivta-hetu-samna-dharm-the equally powerful expansion; yawho; tdg-like that; eva-indeed; hi-indeed; ca-also; viutay-as Lord Viu; vibhti-is manifested; govindam-Lord Ka; di-puruam-the Supreme Personality of Godhead; tam-Him; aha-I; bhaj~mi-worship. "The light of one candle being communicated to another candle, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda, who exhibits Himself equally in the same mobile manner in His various manifestations."** Text 18 na ca dadhi-dntena vikritvam ytam. tasya rutes tu abda-mlatvt iti nyyena muhu parihtatvt. na-not; ca-qand; dadhi-dntena-by the4 example of curd; vikritvam-transformation; ytam.attained; tasya-of that; rute-of the Sruti; tu-indeed; abda-mlatvt-because of being the root of the scriptures; iti-thus; nyyena-by the Vedanta-sutra; muhu-again and again; parihtatvt-

because of being refuted. The example of curd given in this verse does not support the impersonalists' theory of transformation, for that theory is again and again refuted by the scriptures, and the scriptures' opinion should be accepted, as is declared by the Vednta-stra (2.1.27): rutes tu abda-mulatvt "The scriptures are the root of knowledge." Text 19 yathoktam- yata udayastamayo vivter mrd ivviktt iti. yath-as; uktam-said; yata udayastamayo vivter mrd ivviktt iti-rmad-Bhgavatam 10.87.15. An example of the scriptures refutation of the impersonalists' theory of transformation is given in these word of rmad-Bhgavatam (10.87.15): "As many things may be created from clay and then again dissolved into the original clay, but the original clay itself remains unchanged, in the same way the Supreme Personality of Godhead creates and annihilates the worlds, but He Himself remains always unchanged." Text 20 dnta-trayea tu krameedam- labhyate. sryaknta-sthnye brahmopdhau sryasyeva tasya kicit praka. dadhi-sthnye ambhpdhau kira-sthnyasya na tadrg api praka. dasntarasthnye vipdhau tu pra eva praka iti. r-sta. dnta-trayea-by three examples; tu-indeed; kramea-in sequence; idam-this; labhyate-is obtained; sryaknta-of suryakanta; sthnye-in the place; brahmopdhau-the designation of Brahma; sryasya-of the sun; iva-like; tasya-of Him; ki-;cit-something; praka.-manifestation; dadhi-sthnye-in the place of curd; ambhpdhau-the designbation of iva; kira-sthnyasya-of the place of milk; na-not; tadrg-like that; api-even; praka-manifestation; dasntara-sthnye-in the place of lamps; vipdhau-the designation of Viu; tu-but; pra-full; eva-indeed; prakamanifestation; iti-thus; r-sta-r Suta Gosvami. The three examples given in the verses from Brahma-sahita' may be understood in the following way. The example of the sun and the sryaknta jewels describes Brahm. In this way it is seen that Brahma' is a very limited manifestation of the Supreme Lord. The example of milk and

curd describes iva. In this way it is seen that iva is not like the Supreme Lord. The example of one lamp lighting other lamps describes Lord Viu. In this way it is seen that Lord Viu is the Supreme Personality of Godhead Himself in all fullness. The verse quoted in the beginning of this anuccheda was spoken by r Sta Gosvm. Anuccheda 14 Text 1 evam evha tribhi iva akti-yuta skt tri-ligo gua-samvta vaikrikas taijasa ca tamasa cety aha tridh evam-thus; eva-indeed; ha-says; tribhi-by three; iva--Lord iva; akti-yuta-associated with material nature; skt-eternally; tri-liga-in three features; gua-samvta-covered by the modes of nature; vaikrika-one is called vaikarika; taijasas ca-another is called taijasa; tamasas ca-as well as tamasa; iti-thus; aham-egotism; tridh-three kinds. The relative status of Brahm, Viu, and iva is also described in these words of rmadBhgavatam (10.88.3-5): "The truth about Lord iva is that he is always covered with three material coverings: vaikrika, taijasa, and tmasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.* Text 2 tato vikr bhagavn oamu kicana updhavn vibhtn sarvsm anute gatim tata-from that; vikr-transformations; abhavan-were; oaa-sixteen; amisu-among them; kicana-something; updhavn-pursuing; vibhtnm-of opulences; sarvsm-of all; anute-enjoys; gatim-goal.

"From egotism are manifested the sixteen elements. Pursuing these elements, the living entity enjoys various opulences. Text 3 harir hi nirgua skt purua prakte para sa sarva-dg upadra~ ta bhajan nirguo bhavet hari-the Supreme Personality of Godhead, Viu; hi-certainly; nirgua-transcendental to all material qualities; skt-directly; purua-the supreme enjoyer; prakte-material nature; parabeyond; sa-He; sarva-dk-the seer of everything; upadra~-the overseer of everything; tam-Him; bhajan-by worshiping; nirgua-transcendental to material qualities; bhavet-one becomes. "r Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature. Therefore He is the supreme transcendental person. He can see everything inside and outside. Therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position."* Text 4 avac-chakti-yuta prathamatas tavn nityam eva akty gua-smyvasth-praktirpopdhin yukta. gua-kobhe sati tri-ligo gua-trayopdhi. prakaais" ca sadbhis tair guai samvtas" ca. avac-chakti-yuta-avac-chakti-yuta; prathamata-first; tavn-then; nityam-always; evainded; akty-by the potency; gua-modes; smyaa-equality; avasth-situation; prakti-of matter; rpa-form; updhin-with the designations; yukta.-with; gua-kobhe-in agitation of the modes; sati-being so; tri-liga-three features; gua-trayopdhi.-designatuions of the htree modes; prakaai-manifested; ca-and; sadbhi-being so; tai-by them; guai-by the modes; samvta-with; ca-also. The word "avac-chakti-yuta" means "In the beginning Lord iva is accompanied by his eternal potency." That is to say he is accompanied by the material feature where the modes of nature are balanced equally against each other, and no one of them dominates the others. The word "triliga" means "when the modes are agitated, the equilibrium is broken, and the three material modes manifest their individual natures."

Text 5 nanu tama-updhitvam eva tasya ruyate. katham- tat-tad-updhitvam. tatrha vaikrika iti. nanu-is it not so?; tama-updhitvam-the designation of ignorance; eva-indeed; tasya-of that; ruyate.-is heard; katham-how?; tat-tat-various; updhitvam-the state of having designation; tatrathere; ha-says; vaikrika iti-the word vaikrika. Here someone may ask: "The scriptures declare that Lord iva associates with the mode of ignorance. Why do you say, then, that he associates with all the modes?" To this question this passage of rmad-Bhgavatam answers with the word "vaikrika" (Lord iva associates with goodness, passion, and ignorance). Text 6 aham ahan-tattvam- hi tat-tad-rpea tridh. sa ca tad-adhihtety artha. mukhyatay nstmnmnyad gua-dvayam. gauatay t sta evety artha. aham-aham; ahan-tattvam-egotism; hi-indeed; tat-tad-rpea-in various forms; tridh.-three kinds; sa-he; ca-and; tat-of that; adhiht-the controller; iti-thus; artha.-the meaning; mukhyatay-primary meaning na-not; astm-may be; nma-name; anyat-another; gua-dvayam.two modes; gauatay-with the secondary meaning; tv-but; ste-is; eva-indeed; iti-thus; artha-the meaning. Here the word "aham" means "egotism", and "tridh" means "that egotism is manifested in three forms". The meaning is that Lord iva is the presiding deity of these three kinds of egotism. In this passage the direct meaning should not be accepted. The secondary meaning should be accepted in its place. Text 7 tatas tena bhagavat-pratinidhi-rpedhihitd ahan-tattvt oaa vikr ye abhavann amu vikreu madhye sarvsm- vibhtnm- sambandhi kicana updhvan. tad-updhikatvena tam upsno gatim- prpyam- phalam- labhate. tata-then; tena-by thisa; bhagavat-pratinidhi-rpea-as the representative of the Supreme Personality of Godhead; adhihitt-established; ahan-tattvt-from egotism; oaa-sixteen; vikrtransformations; ye-which; abhavann-were; amu-among them; vikreu-transformations; madhyein the midst; sarvsm-of all; vibhtnm-opulences; sambandhi-relationship; kicana-something;

updhvan-pursuing; tad-updhikatvena-by that designation; tam-that; upsna-worshiping; gatimgoal; prpyam-to be attained; phalam-result; labhate-obtains. In this way Lord iva acts as a the representative of the Supreme Personality of Godhead. From egotism are manifested the sixteen (oaa, transformations (vikr, that are the material elements. The living entities pursue (kicana updhvan, all (sarvsm, the opulences (vibhtnm, manifested among these elements. By worshiping Lord iva, they attain their goals (gatim). Text 8 hi prasiddhau hetau v. haris tu prakter updhita paras tad-dharmair aspa. ata eva nirguo 'pi kutas tri-ligatvdikam iti bhva. tatra hetu skd eva purua vara. na tu pratibimbavd vyavadhnenety artha. hi-hi; prasiddhau-in proof; hetau-in reason; v.-or; hari-Lord Ka; tu-indeed; prakte-of matter; updhita-designated; para-transcendental; tad-dharmai-by those natures; aspa.untouched; ata eva-therefore; nirgua-nirguna; api-also; kuta-from where?; tri-ligatvdikambeginning with the three features; iti-thus; bhva.-the meaning; tatra-there; hetu-the reason; skt-directly; eva-indeed; purua-the Supreme Personality of Godhead; vara.-the controller; nanot; tu-but; pratibimbavat-like a reflection; vyavadhnena-by separation; iti-thus; artha-the meaning. In the last of these verses the word "hi" means either "it is certainly well known" or "it is certainly proved". The words "hari purua prakte para" mean "Lord Hari is never touched by the material energy". For this reason, Lord Hari is said here to be "nirgua" (beyond the modes of material nature). This being so, how is it possible that Lord Hari can come under the influence of the material modes? (It is not possible., the reason Lord Hari never comes under the influence of the material modes is given in the words "skt purua", which mean that He is the Supreme Personality of Godhead, the supreme controller. He is not a reflection of something else that is the true Supreme. He is the Supreme. Text 9 ata vidyvidye mama tan itivat tanu-abdopadant kutracit sattva-aktitva-ravaam api prekdi-mtreopakritvd iti bhva. ata eva sarvem- iva-brahmdnm- dk jnam- yasmt tath-bhta sann upadra tad-di-sk bhavati. atas tam- bhajan nirguo bhaved gutta-phalabhg bhavatti. r-uka. ata-therefore; vidyvidye mama tan itivat-as in rmad-Bhgavatam 11.11.3; tanuabdopadant-from the word "tanu"; kutracit-somewhere; sattva-aktitva-the goodness potency;

ravaam-hearing; api-even; prek-with seeing; di-beginning; mtrea-merely; upakritvtbecause of helping; iti-thus; bhva.-the meaning; ata eva-therefore; sarvem-of all; ivabrahmdnm-beginning with Siva and Brahma; dk-seeing; jnam-knowledge; yasmt-from which; tath-bhta-in that way; san-being so; upadra-the oevrseer; tad-di-of the living entities beginning with them; sk-the witness; bhavati.-is; ata-therefore; tam-Him; bhajan-worshipinf; nirgua-beyond the modes of nature; bhavet-may become; gua-the modes; atta-beyond; phalathe result; bhk-possessing; bhavati-is iti-thus; r-uka-r Sukadeva Gosvami. Here the word "tanu" is used in the same way as in rmad-Bhgavatam 11.11.3. In various places in the scriptures the potency of the Lord is described. In this way, merely by glancing, Lord Hari can perform various activities. That is the meaning. The word "upadra" here means that Lord Hari is the witness. "Sarva-dk" means that Lord Hari has direct knowledge of iva, Brahm, and all other living entities. The words "ta bhajan nirguo bhavet" mean that a person who worships Lord Hari also transcends the influence of the material modes. The verses quoted in the beginning of this anuccheda were spoken by rla ukadeva Gosvm. Anuccheda 15 Text 1 ata eva vior eva parama-puruea skd abhedoktim ha ata eva-therefore; vio-Lord Viu; eva-indeed; parama-puruea-as the Supreme Personality of Godhead; skt-directly; abheda-non-difference; uktim-statement; ha-says. That Lord Viu is the Supreme Personality of Godhead Himself is confirmed by the following words, where the demigod Brahma' describes Lord Viu (rmad-Bhgavatam 2.6.32): Text 2 sjmi tan-niyukto 'ha haro harati tad-vaa viva purua-rpea paripti tri-akti-dhk. iti. sjmi-do create; tat-by His; niyukta-appointment; aham-I; hara-Lord Siva; harati-destroys; tad-vaa-under His subordination; vivam-the whole universe; purua-the Personality of Godhead; rpea--by His eternal form; paripti-maintains; tri-akti-dhk-the controller of three energies; iti.thus.

"By His will, I create, Lord iva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies."* Text 3 aham- brahm. rutis" catra sa brahma sjati. sa rudrea vilpayati. so 'nutpattir alaya eva hari para paramnanda iti mahopanidi. aham-I; brahm.-Brahma; ruti-The sruti-sastra; ca-also; atra-here; sa-He; brahma-by Brahma; sjati.-creates; sa-He; rudrea-by Siva; vilpayati-destroys; sa-He; anutpatti-never born; alaya-the abode; eva-indeed; hari-Lord Hari; para-the Supreme; paramnanda-full of transcendental bliss; iti-thus; mahopanidi-in the Maha Upanisad. Here the word "aham" (I, refers to Lord Brahm. That Lord Hari is the Supreme Personality of Godhead is also confirmed by the following words of the Maha' Upaniad (2.3.14): "Using Brahma' as His agent, Lord Hari creates the material universe. Using iva as His agent, Lord Hari destroys the material universe. Lord Hari is the blissful Supreme Personality of Godhead. He was never born. He is the shelter in which everything rests." Text 4 r-brahm r-nradam r-brahm-r Brahma; r-nradam-to r Narada. The verse quoted in the beginning of this anuccheda was spoken by r Brahma' to r Nrada.

Anuccheda 16 Text 1 tathaivha atrnuvaryate 'bhka vivtm bhagavn hari

yasya prasda-jo brahm rudra krodha-samudbhava. iti. tath-so; eva-indeed; ha-said; atra-here; anuvaryate-is described; abhkam-again and again; vivtm-the soul of the universes; bhagavn-the Supreme Personality of Godhead; hari-Hari; yasya-of whom; prasda-ja-born from the mercy; brahm-Brahma; rudra-Siva; krodhasamudbhava-bron from the anger; iti-thus. In rmad-Bhgavatam (11.5.1, it is also said: "In this book the Supreme Personality of Godhead, Lord Hari, is described again and again. Lord Hari is the soul of the universe. From His mercy Brahma' is born, and from His anger iva is born." Text 2 atra r-viur na kathita iti tena skd abheda evety ytam. tad uktam- sa u eva viu iti. atra-here; r-viu-Lord Viu; na-not; kathita-said; iti-thus; tena-by Him; skt-directly; abheda-not different; eva-indeed; iti-thus; ytam-attained; tat-that; uktam-said; sa-He; u-indeed; eva-indeed; viu-Viu; iti-thus. Although the word "viu" is not expressly used here, Lord Viu is meant, for Lord Viu is not different from Lord Hari. This is confirmed by the following words of rmad-Bhgavatam (3.8.15): "Lord Viu personally entered as the Supersoul."* Text 3 rutis" ca puruo ha vai nryao 'kmayata. atha nryad ajo 'jyata. yata praj sarvi bhtni. ruti-the Sruti-sastra; ca-laos; purua-the Supreme Personality of Godhead; ha-indeed; vaiindeed; nryaa-Nryaa; akmayata-desired; atha-then; nryat-from Lord Nryaa; ajaBrahma; ajyata-was born; yata-from whom; praj-the living entities; sarvi-all; bhtnielements.

In the Nryaa Upaniad (1, it is said: "Nryaa is the Supreme Personality of Godhead. He desired, `I shall create children'. From

Nryaa Brahma' was born. From Nryaa the living entities and material elements were manifested." Text 4 nryaa para brahma tattva nryaa param sta satya para brahma purua ka-pigalam. iti. nryaa-Nryaa; param- brahma tattvam-the Supreme Truth; nryaa-Nryaa; paramSupreme; stam-manifested; satyam-eternal; param- brahma puruam-the Supreme Personality of Godhead; ka-pigalam-with a dark complexion; iti-thus. In the scriptures it is also said: "Nryaa is the Supreme Brahman. He is the Supreme Truth. He is the real, eternal Supreme Spirit. He is a person with a dark complexion." Text 5 eko nryaa sn na brahm na ca akara. sa mrtir bhtv samacintayat. tata evaite vyajyanta vivo hirayagarbho 'gnir varua-rudrendr iti ca. eka-one; nryaa-Nryaa; st-was; na-not; brahm-Brahma; na-not; ca-and; akara-Siva; sa-this; mrti-form; bhtv-manifesting; samacintayat-thought; tata-then; eva-indeed; ete-they; vyajyanta-were born; viva-the universe; hirayagarbha-Brahma; agni-Agni; varuarudrendr-Varuna, Siva, and Indra; iti-thus; ca-also. It is also said: "In the beginning of creation there was only the Supreme Personality of Godhead, Nryaa, and there was no existence of Brahma' or iva. Manifesting His transcendental form, Nryaa began to think, and from His thinking were born the universe and the demigods Brahm, Agni, Varua, iva, and Indra." Text 6 tasmt tasyaiva varanyatvam api yuktam. r-sta.

tasmt-therefore; tasya-of Him; eva-indeed; varanyatvam-the state of being worthy to be described; api-also; yuktam-endowed; r-sta-r Suta Gosvami.

Therefore, for these reasons one should describe the glories of Lord Nryaa. The verse quoted in the beginning of this anuccheda was spoken by rla Sta Gosvm. Anuccheda 17 Text 1 nanu traym eka-bhavanam- yo na payati vai bhidm. tath na te mayy acyute 'je ca bhidm an api cakate ity ad abheda eva ruyate. purntare ca viutas tayor bhede nraka ruyate. satyam. vayam api bhedam- na bruma. parama-puruasyaiva tat-tad-rpam ity ektmatvenaivopakrntatvt. nanu-is it not so?; traym eka-bhavanam- yo na payati vai bhidm-rmad-Bhgavatam 4.7.54; tath na te mayy acyute 'je ca bhidm an api cakate ity adau-rmad-Bhgavatam 12.10.22; abhedanot different; eva-indeed; ruyate-described in the scriptures; purntare-in another pUrana; caalso; viuta-from Lord Viu; tayo-of them both; bhede-in difference; naraka-a resident of hell; ruyate-is described in the scriptures; satyam-truth; vayam-we; api-also; bhedam-difference; nanot; bruma-say; parama-puruasya-of the Supreme Personality of Godhead; eva-indeed; tat-tadrpam-various forms; iti-thus; ektmatvena-as one person; eva-indeed; upakrntatvt-from what was begun. Here someone may protest: Is it not so that rmad-Bhgavatam (4.7.54, declares: "One who does not consider Brahma, Viu, and iva, or the living entities in general, to be separate from the Supreme, and who knows Brahman, actually realizes peace. Others do not."* Is it not also so that in rmad-Bhgavatam (12.10.22) Lord Viu Himself declares: "The devotees do not think that I am different from the demigod Brahm." In another Pura it is also said that anyone who thinks that Brahma' and iva are different from Lord Viu becomes a resident of hell. To this protest I give the following reply: That is true. We also say that Brahma' and iva are not different from Lord Viu. From the very beginning we have said that even though He manifests many different forms, the Supreme Personality of Godhead remains one person.

Text 2 ivo brahm ca bhinna-svabhvditay dyamno 'pi pralaye sau ca tasmt svatantra evnya vara iti na mantavyam. kintu vi-tmaka eva sa sa iti hi tatrrtha. tad uktam- brahmai brahma-rpa sa ity di. iva-iva; brahm-Brahma; ca-and; bhinna-svabhvditay-beginning with possessing a different nature; dyamna-being seen; api-also; pralaye-in annihilation; sau-in creation; caalso; tasmt-from that; svatantra-independent; evnya-personally; vara-the controller; iti-thus; nanot; mantavyam-to be considered; kintu-however; viu-Lord Viu; tmaka-the Self; eva-indeed; sa-he; sa-he; iti-thus; hi-indeed; tatra-there; artha-the meaning; tat-that; uktam-said; brahmai-in Brahma; brahma-rpa-the form of Brahma; sa'he; iti-thus; di-beginning. Although iva and Brahm may seem to be independent of Lord Viu, they are not truly independent in their duties of cosmic creation and annihilation. They are dependent on Lord Viu. That is the meaning of the word "vi-tmaka" applied to them. The word means that they are dependent on Lord Viu. This is also described in the following words of the Vmana Pura: "The demigod Brahma' takes shelter of the Supreme Personality of Godhead." Text 3 na ca prakasya skd-askd-rpatvdi tratamyam- vayam- kalpayma. param- stram eva vadati. stram- tu dar#itam. evam- bhagavad-avatrnukramiksu traym- bhedam agktyaiva kevalasya r-dattasya gaan. soma-durvsasos t agaan. na-not; ca-and; prakasya-of manifestation; skt-direct; askt-indirect; rpatva-having the form; di-beginning with; tratamyam-gradations of higher and lower; vayam-we; kalpaymaconsider; param-best; stram-scripture; eva-indeed; vadati-says; stram-scripture; tu-but; dar#itamshown; evam-thus; bhagavad-avatra-of the incarnations of the Supreme Personality of Godhead; anukramiksu-in the sequence; traym-of the three; bhedam-difference; ag-ktya-accepting; eva-indeed; kevalasya-transcendental; r-dattasya-of Lord Datttreya; gaan-consideration; somadurvsaso-of Siva and Durvasa Muni; tv-but; agaan-not consideration. Brahma' and iva are not direct incarnations of the Supreme Personality of Godhead. they are indirect incarnations. We consider that the Lord has different grades of incarnations, some direct and other indirect. This is explained in the best of scriptures. Among the varying grades of incarnations the guna-avatras iva and Brahm are accepted as different from the Supreme Lord. Datttreya is counted among the direct incarnations, but iva and Durvsa' Muni are not counted

among the direct incarnations. Text 4 ki ca brahma-vaivarte ca brahma-vkya nha ivo na cnye ca tac-chakty-eka-bhgina bla-kianakair yadvat krate 'smbhir acyuta. iti. kim-furthermore; ca-also; brahma-vaivarte-in the Brahma-vaivarta Purana; ca-also; brahmavkyam-the words of Brahma; na-not; aham-I; iva-iva; na-not; ca-also; anye-others; ca-and; tacchakty-eka-bhgina-parts of a part of His potency; bla-kianakai-with childhood pastimes; yadvat-when; krate-plays; asmbhi-with us; acyuta-the infallible Lord; iti-thus. This is also confirmed in the Brahma-vaivarta Pura, where Brahma' says: "I am not the Supreme, iva is not the Supreme, and the other demigods are not the Supreme either. We are parts of the parts of one of the Supreme Lord's potencies. As an adult plays with children, so the infallible Supreme Personality of Godhead plays with us." Text 5 ata eva rutau yam- kmaye tam ugram- komi. tam- brahmam- tam im- tam- sumedham ity uktv mama yonir apas anta iti akti-vacanam. ata eva-therefore; rutau-in the Sruti-sastra; yam-which; kmaye-desire; tam-that; ugramhorrible; komi-I do; tam-that; brahmam-to Brahma; tam-him; im-the sage; tam-him; sumedham-intelligence; iti-thus; uktv-said; mama-of me; yoni-the birth; apasv-in water; anta-at the end; iti-thus; akti-of the potency; vacanam-the words. In the ruti-stra, akti says: "The Supreme Personality of Godhead says: When I desire to destroy the universe, I employ ferocious iva. When I desire to create the universe, I employ saintly intelligent Brahm. When I desire to maintain the universe, I Myself appear. I manifest a form that lies down on the Krana waters." Text 6

apas antar iti kraoday scyate po nara iti prokta ity de. yoni kraam. apas anta-in the water; iti-thus; kraoday-Kraodakay Viu; scyate-is inicated; paapa; nara-nara; iti-thus; prokta-is said; iti-thus; de-beginning; yoni-yoni; kraam-cause. Here the words "apas anta" refer to Lord Kraodakay Viu. Here "apa" means "water" and yoni" means "cause" (kraa). Text 7 evam eva sknde brahmendibhir devair yat prptu naiva akyate tadvat svabhva kaivalya sa bhavn kevalo hari. iti. evam-thus; eva-indeed; sknde-in the Skanda Purana; brahmendibhi-beginning with Brahma and Siva; devai-by the demigods; yat-what; prptum-to attain; na-not; eva-indeed; akyateis able; tadvat-to that extent; svabhva-own nature; kaivalyam-liberation; sa-He; bhavn-Your Lordship; kevala-alone; hari-Lord Hari iti.. In the Skanda Pura it is said: "O Lord Hari, You alone are the Supreme Personality of Godhead. If Brahm, iva, and the demigods cannot accomplish something, then only You can accomplish it." Text 8 tath viu-smnya-darinm- doas" ca ruyate. yath vaiava-tantre tath-so; viu-smnya-equality with Lord Viu; darinm-of they who see; doa-the defect; ca-also; ruyate-is explained in the scriptures; yath-as; vaiava-tantre-in the Vaiava Tantra Persons who think Brahm and iva equal to Lord Viu make a great mistake. This is explained in the following words of the Vaiava Tantra:

Text 9 na labheyu punar bhakti harer aikntik ja ekgrya-manasa cpi viu-smnya-dar#ina iti. na-not; labheyu-attain; puna-again; bhaktim-devotional service; hare-to Lord Hari; aikntikm-pure; jaa-dull; ekgrya-single-pointed; manasa-mind; ca-also; api-and; viu-smnyadar#ina-seeing to be equal to Lord Viu; iti-thus. Fools who think Brahma' and iva equal to Lord Viu do not attain pure devotion to Lord Hari." Text 10 anyatra ca yas tu nryaa deva brahma-rudrdi-daivatai smatvenaiva vketa sa pa bhaved dhruvam. iti. anyatra-in another place; ca-also; ya-any person who; tu-however; nryaam-the Supreme Personality of Godhead, the master of such demigods as Brahma and Siva;; devam--the Lord; brahma-Lord Brahma; rudra-Lord Siva; di-and others; daivatai-with such demigods; smatvenaon an equal level; eva-certainly; vketa-observes; sa-such a person; pa-pasandi; bhavet-must be; dhruvam-certainly; iti-thus. In another place in the scriptures it is said: "A person who considers demigods like Brahma' and iva to be on an equal level with Nryaa is to be considered an offender, a pa."* Text 11 tath ca mantra-vara madhye vmanam snam- vive deva upsate iti. tath-so; ca-also; mantra-vara-the words of the mantra; madhye-in the midst; vmanam-Lord

Vmana; snam-seated; vive-in the universe; deva-the demigods; upsate-worship; iti-thus This is also confirmed by the following words of the Mantra-vara: "Then Lord Vmana sat in the middle and all the demigods worshiped Him." Text 12 nanu kvacid anya-stre ivasyaiva parama-devatvam ucyate. nanu-is it not so; kvacit-somewhere; anya-stre-in another scripture; ivasya-of Lord iva; eva-indeed; parama-devatvam-the position of the Supreme Personality of Godhead; ucyate-is said.

Here someone may protest: Is it not true that in other scriptures it is said that Lord iva is the Supreme Personality of Godhead? Text 13 satyam. tathpi strasya srsratva-vivekena tad bdhitam iti. tath ca pdma-saivayor ummprati ri-ivena r-viu-vkyam anuktam satyam-true; tathpi-nevertheless; strasya-of scripture; sra-important; asratva-and not important; vivekena-by distinguishing; tat-that; bdhitam-refuted; iti-thus; tath-so; ca-also; pdmasaivayo-in the Pamda Purana and iva Purana; umm-to Goddess Partvati; prati-to; ri-ivena-by Lord Siva; r-viu-vkyam-the words of Lord Viu; anuktam-repeated That is true. Still, when the scriptures consider what is good and true, they reject that idea. For example, in both the Padma Pura (Uttara-khaa 42.105-106, and the iva Pura, Lord iva repeats to Prvat the following words originally spoken by Lord Viu: Text 14 tvm rdhya tath ambho grahiymi vara sad dvpardau yuge bhtv kalay mnudiu

tvm-you; rdhya-worshiping; tath-so; ambha-O iva; grahiymi'I will accept; varam-a boon; sad-always; dvpara-of Dvapara-yuga; adau-in the beginning; yuge-in the yuga; bhtvbecoming; kalay-by a part; mnua-human; diu-beginning. "O iva, I will accept this service from you: When the Dvpara-yuga has ended and the Kaliyuga has begun, I want you to incarnate among the human beings. Text 15 svgamai kalpitais tva tu jann mad-vimukhn kuru m ca gopaya yena syt sir eottarottar. iti. sva-own; gamai-with scriptures; kalpitai-imagined; tvam-you; tu-indeed; jann-the people; mad-vimukhn-averse to me; kuru-make; mm-Me; ca-also; gopaya-conceal; yena-by which; sytmay be; si-creation; e-this; uttarottar-more and more; iti-thus. "In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them.* In this way turn the people away from Me. Make them averse to Me. Hide Me from them." Text 16 vrhe ca ea moha sjmy u yo jann mohayiyati tva ca rudra mah-bho moha-stri kraya vrhe-in the Varha Pura; ca-and; ea-he; moham-illusion; sjmi-create; u-quickly; yawho; jann-the people; mohayiyati-will be bewildered; tvam-you; ca-and; rudra-iva; mah-bhaO mighty armed one; moha-stri-bewildering scriptures; kraya-please do. In the Varha Pura Lord Viu says: "I will create a situation where the people will be bewildered. O mighty-armed iva, please write books that will bewilder the people.

Text 17 atathyni vitathyni dar#ayasva mah-bhuja praka kuru ctmna apraka ca m kuru atathyni-without the truth; vitathyni-with lies; dar#ayasva-please show; mah-bhuja-O mighty-armed one; prakam-manifestation; kuru-do; ca-and; tmnam-yourself; aprakamunmanifested; ca-also; mm-Me; kuru-please do. "O mighty-armed iva, please write books that preach many lies and conceal the real truth. Make yourself prominent, and conceal Me." Text 18 purnm- ca madhye yad yat sattvika-kalpa-kathmayam- tat tat r-viu-mahima-param. yad yat tmasa-kalpa-kathmayam- tat tac chivdi-mahima-param iti r-viu-pratipdakapurasyaiva samyag-jna-pradatvam- sattvt sajyate jnam iti dar#ant. purnm-of the Puranas; ca-and; madhye-in the midst; yad yat-whatever; sattvika-kalpakathmayam-descriptions that are true and good; tat tat-they; r-viu-mahima-param-devoted to the glories of Lord Viu; yad yat-whaetver; tmasa-kalpa-kathmayam-descriptions manifested from the mode of ignroance; tat tat-that; ivdi-mahima-param-the glories of Siva and others; itithus; r-viu-pratipdaka-purasya-of a Purana that describes the glories of Lord Viu; evaindeed; samyag-jna-pradatvam-giving true knowledge; sattvt sajyate jnam iti dar#antfrom the description in Bhagavad-gt 14.17. The Puras in the mode of goodness glorify Lord Viu, whereas the Puras in the mode of ignorance glorify Lord iva and others. Therefore the Puras that glorify Lord Viu present the actual truth. This is also confirmed by the following words of Bhagavad-gta' (14.17): "From the mode of goodness real knowledge develops."* Text 19 tath ca mtsye

sttvikeu ca kalpeu mhtmyam adhika hare rjaseu ca mhtmya adhika brahmao vidu tath-so; ca-and; mtsye-in the Matsya Purana; sttvikeu-in goodness; ca-also; kalpeu-in determination; mhtmyam-glory; adhikam-better; hare-of Lord Hari; rjaseu-in passionm; caand; mhtmyam-glorification; adhikam-better; brahmaa-of Brahma; vidu-they know. In the Matsya Pura (53.67-68, it is also said: "The sages know that the glorification of Lord Hari, which is contained in the goodness Puras is better than the glorification of Brahm, which is contained in the passion Puras. Text 20 tadvad agne ca mhtmya tmaseu ivasya ca sakreu sarasvaty pit~ ca nigadyate. iti. tadvat-in the same way; agne-of Agni; ca-and; mhtmyam-the glorification; tmaseu-in ignorance; ivasya-of iva; ca-also; sakreu-expanded; sarasvaty-of Sarasvati; pit~m-of the Pitas; ca-also; nigadyate-said; iti-thus. "The sages also say that the glorification of Lord Hari is better than the glorification of iva and Agni, which is contained in the ignorance Puras, and the glorification of Lord Hari is also better than the glorification of Sarasvat and the Pits, which is contained in a host of miscellaneous scriptures."

Text 21 vaiava nradya ca tatha bhgavata ubhe grua ca tath pdma vrha ubha-dar#ane vaiavam-Viu; nradyam-Narada; ca-and; tatha-so; bhgavatam-rmad-Bhgavatam; ubheO beautiful one; gruam-Garua; ca-also; tath-so; pdmam-Padma; vrham-Varha; ubha-

dar#ane-O beautiful one. In the Matsya Pura, Lord iva also says: "O beautiful one, it is said that the Puras in the mode of goodness are: 1. Viu, 2. Nrada, 3. rmad-Bhgavatam, 4. Garua, 5. Padma, and 6. Varha. Text 22 brhma brhma-vaivarta mrkaeya tathaiva ca bhviya vmana brhmya rjasni nigadyate brhmam-Brhma; brhma-vaivartam-Brhma-vaivarta; mrkaeyam-Mrkaeya; tath-so; eva-indeed; ca-also; bhviyam-Bhviya; vmanam-Vmana; brhmyam-Brhm; rjasniin the mode of passion; nigadyate-is said. "It is said that the Puras in the mode of passion are: 1. Brhma, 2. Brhma-vaivarta, 3. Mrkaeya, 4. Bhviya, 5. Vmana, and 6. Brahm. Text 23 mtsya krma tatha laiga aiva sknda tathaiva ca gneyaka tathaitni tmasni nigadyate. ity di. mtsyam-Mtsya; krmam-Krma; tatha-so; laigam-Linga; aivam-Siva; skndam-Skanda; tathaso; eva-indeed; ca-and; gneyakam-Agni; tatha-so; etni-they; tmasni-in ignorance; nigadyate-is said; iti-thus; di-beginning. "It is said that the Puras in the mode of ignorance are: 1. Matsya, 2. Krma, 3. Liga, 4. iva, 5. Skanda, and 6. Agni." Text 24 ata uktam- sknde amukham- prati r-ivena

iva-streu tad grhya bhagavac-chstra-yogi yat paramo viur evaikas ta janam- moka-sdhanamstrm- nirayas t eas tad anyan mohanya hi. iti. ata-therefore; uktam-said; sknde-in the Skanda Purana; amukham-Karttikeya; prati-to; rivena-by Lord Siva; iva-of Siva; streu-in the scriptures; tat-that; grhyam-to be accepted; bhagavac-chstra-yogi-appropriate for the scriptures of Lord Viu; yat-what; parama-Supreme; viu-Lord Viu; eva-indeed; eka-one; taj-that; janam-knowledge; moka-sdhanam-bringing liberation; strm-of scriptures; niraya-the conclusion; tv-indeed; ea-this; tat-that; anyananother; mohanya-for bewilderment; hi-indeed; iti-thus. In the Skanda Pura, Lord iva tells Krttikeya: "The statements of the iva scriptures should be accepted only when they agree with the Viu scriptures. Lord Viu is the only Supreme Lord, and knowledge of Him is the path to liberation. That is the conclusion of all the scriptures. Any other conclusions are meant only to bewilder the people." Text 25 tathaiva ca dam- moka-dharme nryayopakhyne. vaiampyana uvca tath-so; eva-indeed; ca-also; dam-seen; moka-dharme-in the Moksa-dharma; nryayopakhyne-in the story nof Lord Narayana; vaiampyana uvca-Vaisampayana said. This is also seen in the following passage of the Moka-dharma, Nryayopakhyna, where Vaiampyana says: Text 26 skhya yoga pacartra ved papata tath jnny etni rjare viddhi nn-matni vai

skhyam-sankhya; yoga-yoga; pacartram-Pancaratra; ved-Vedas; papatam-Saiva-sastras; tath-so; jnni-knowledges; etni-these; rjare-O saintly king; viddhi-please know; nn-matnivarious opinions; vai-indeed. "O saintly king, please know that there are many different philosophies, such as the sakhya, yoga, pacartra, Vedic, and aiva philosophies.

Text 27 skhyasya vakt kapila paramari sa ucyate hirayagarbho yogasya vett nnya purtana skhyasya-of sankhya; vakt-the speaker; kapila-Kapila; paramari'the great sage; sa-he; ucyate-is said; hirayagarbha-Brahma; yogasya-of yoga; vett-the know; na-not; anya'another; purtana-ancient. "The great sage Kapila is the propounder of the sakhya philosophy. Ancient Brahma' is the knower of yoga. No one is like him. Text 28 apntaratam caiva vedcrya sa ucyate prcnagarbha tam i pravadanti hi kecana apntaratama-Apantaratama; ca-also; eva-indeed; veda-of the Vedas; crya-the teacher; sahe; ucyate-is said; prcnagarbham-Pracinagarbha; tam-him; im-the sage; pravadanti-call; hiindeed; kecana-some. "The sage Apntaratam is said to be the teacher of the Vedas. Some call him by the name Prcnagarbha. Text 29

um-pator bhta-pati rkaho brahmaa suta uktavn idam avyagro jna pupata iva um-pato-of the husband of Parvati; bhta-pati-the master of the ghosts; rkaha-who has a beautiful neck; brahmaa-of Brahma; suta-the son; uktavn-said; idam-this; avyagra-detached; jnam-knowledg; pupatam-aiva; iva-Lord iva. "Lord iva, who is Brahm's son, Prvat's husband, and the ghosts' master, and who has a glorious neck and is detached from material life, spoke the aiva philosophy. Text 30 pacartrasya ktsnasya vakt tu bhagavn svayam sarveu ca npa-reha jnev eteu dyate pacartrasya-of pancaratra; ktsnasya-entire; vakt-the speaker; tu-indeed; bhagavn-the Supreme Personality of Godhead; svayam-Himself; sarveu-in all; ca-also; npa-reha-O best of kings; jnev-in knowledges; eteu-in these; dyate-is seen. "The Supreme Personality of Godhead is Himself the speaker of the pacartra philosophy. O best of kings, the pacartra philosophy is seen as the best of all the philosophies. Text 31 yathgama yath-jna nih nryaa prabhu na cainam eva jnanti tamo-bht vim-pate yath-as; gamam-scripture; yath-as; jnam-knowledge; nih-faith; nryaa-Narayana; prabhu-the Lord; na-not; ca-also; enam-to Him; evam-thus; jnanti-know; tamo-bht-manifested in the mode of ignorance; vim-pate-O king. "To whatever extent one understands the scriptures and knows the truth of spiritual life, to that

extent one will have faith that Lord Nryaa is the Supreme Personality of Godhead. O king, persons who are trapped in the mode of ignorance cannot understand that Nrayaa is the Supreme Lord. Text 32 tam eva stra-kartra pravadanti mnia nih nryaam i nnyo 'stti vaco mama tam-Him; eva-certainly; stra-kartra-the austhors of the scriptures; pravadanti-say; mniawise; nihm-faith; nryaam-Narayana; im-sage; na-not; anya-another; asti-is; iti-thus; vacawords; mama-of me. The wise authors of the scriptures declare that Nryaa is the Supreme Lord. The sages place their faith in Lord Nryaa. None but Him is the Supreme. Those are my words. Text 33 nisaayeu sarveu nitya vasati vai hari saayd dhetu-valann ndhyvasati mdhava nisaayeu-without doubt; sarveu-in all; nityam-always; vasati-resides; vai-indeed; hari-Lord Ka; saayt-from doubt; hetu-cause; valant-from the action; na-not; adhyvasati-resides; mdhava-Lord Ka. "Lord Hari always stays with persons who have faith in Him. He does not stay among the faithless. Text 34 pacartra-vido ye tu yathkrama-par npa eknta-bhvopagats te hari pravianti vai

pacartra-the pancaratra; vida-know; ye-who; tu-indeed; yath-as; krama-sequence; pardevoted; npa-O king; eknta-bhvopagat-pure devotees; te-they; harim-Lord Ka; praviantiattain; vai-indeed. O king, the pure devotees, who know the truths explained in the Pacartras, attain the company of Lord Hari. Text 35 sakhya yoga ca santane dve ved ca sarve nikhile 'pi rjan sarvai samastair ibhir nirukto nryaa vivam ida pur~am. iti. sakhyam-sankhya; yoga-yoga; ca-and; santane-eternal; dve-two; ved-the Vedas; ca-and; sarve-all; nikhile-all; api-also; rjan-O king; sarvai-by all; samastai-by all; ibhi-the sages; nirukta-said; nryaam-Nryaa; vivam-universe; idam-this; pur~am-ancient; iti-thus. "Skhya and yoga are both eternal. All the Vedas are also eternal. All the sages declare that Lord Nryaa is the ancient Supreme Personality of Godhead, the master of all the worlds." Text 36 atra apntaratam iti r-ka-dvaipyanasyaiva janmntara-nma-viea iti tatraiva jeyam. atraivam- vykhyeyam- pacartra-sammatam- r-nryaam eva sarvottamatvena vaktum- nnmatam- dar#ayati sakhyam iti. tatra pacartram eva gariham acae pacartrasyety dau bhagavn svayam iti. atra-here; apntaratama-apantaratama; iti-thus; r-ka-dvaipyanasya-of r Kadvaipayana Vyasa; eva-certainly; janma-birth; antara-in another; nma-name; viea-specific; itithus; tatra-there; eva-indeed; jeyam-to be known; atra-here; evam-thus; vykhyeyam-to be explained; pacartra-of the Pacartras; sammatam-the conclusion; r-nryaam-r Nryaa; eva-indeed; sarvottamatvena-as the best of all; vaktum-to say; nn-matam-various opinions; dar#ayati-reveal; sakhyam-sankhya; iti-thus; tatra-there; pacartram-Pancaratra; eva-indeed; gariham-the best; acae-says; pacartrasya-of Pancaratra; iti-thus; dau-beginning; bhagavn-the Supreme Personality of Godhead; svayam-personally; iti-thus. Here the word "apntaratam" is r Ka-dvaipyana Vysa's name in a previous birth. These

verses explain that all these different philosophies ultimately lead to the Pacartra philosophy, which declares that Lord Nryaa is the supreme master of all. The verse quoted here in text 30 specifically declares that the Pacartra philosophy is the best of all philosophies. Text 37 atha dvau bhta-sargau loke 'smin daiva sura eva iti r-gtsu ruyate. atha-now; dvau bhta-sargau loke 'smin daiva sura eva iti r-gtsu-in Bhagavad-gita 16.6; ruyate-is heard. In Bhagavad-gta' (16.6, the Supreme Personality of Godhead declares: "O son of Pth, in this world there are two kinds of created beings. One is called the divine and the other the demonic."* Text 38 yad eva tni nn-matni ity uktam- tattvsura prakty-anusreety eva jeyam. daivapraktayas tu tat-tat-sarvvalokanena pacartra-pratipdye r-nryaa eva paryavasyantty aha sarve iti. asurs tu nindati na cainam iti. yad eva-therefore; tni nn-matni ity uktam-said in the passage beginnignw ith the words "nana-matani"; tattva-truth; sura-asura; prakty-anusrea-following matter; iti-thus; eva-indeed; jeyam-to be known; daiva-praktaya-who have a spiritual nature; tu-but; tat-tat-various; sarva-all; avalokanena-by seeing; pacartra-pratipdye-explained in the Pancaratra; r-nryaa-r Narayana; eva-indeed; paryavasyanti-comes to the conclusion; iti-thus; ha-said; sarve iti-in the passage beginning with the word sarvesu; asur-the demons; tu-but; nindati-criticizes; na cainam iti-the passage beginning with the words "na cainam". In these verses (beginning with text 26, the demonic and saintly natures are both described. In the words beginning with the verse quoted here in text 30 it is said that the final conclusion of the Pacartra philosophy is the understanding that Lord Nryaa is the r Supreme Personality of Godhead. In the verse quoted here and in text 31 the demons are criticized.

Text 39 tad ukta viu-dharmgni-pur~ayo

dvau bhta-sargau loke 'smin daiva sura eva ca viu-bhakta smto saiva suras tad-viparyaya. iti. tat-that; uktam-said; viu-dharmgni-pur~ayo-in the Viu, Dharma, and Agni Puranas; dvau-two; bhta-of the living beings; sargau-dispositions; loke-in the world; asmin-in this; daivagodly; sura-demonic; eva-certainly; ca-and; viu-bhakta-a devotee of Lord Viu; smtaremembered; daiva-godly; sura-demonic; tad-viparyaya-the opposite of that; iti-thus. In the Viu Pura, Dharma Pura, and Agni Pura it is said: "There are two classes of men in the created world. One consists of the demonic and the other of the godly. The devotees of Lord Viu are the godly, whereas those who are just the opposite are called demons."* Text 40 nanu tatra tatra mataya eva dyante. tatrha tam eveti. pacartretara-stra-kartro hi dvividh kici-j sarva-js" ca. tatrdy yath sva-sva-jnnusrea yat kicit tattvaika-deamvadanti. tat tu samudraika-dea-varanam- samudra iva pra-tattve r-nryaa eva paryavasyatti te tam eva kicid vadanti. nanu-is it not so; tatra tatra-there; mataya-opinions; eva-indeed; dyante-are seen; tatra-there; ha-said tam eva iti-the words "tam eva"; pacartra-Pancartara; itara-other; stra-scriptures; kartra-authors; hi-indeed; dvi-vidh-two kinds; kici-j-they who have some knowledge; sarva-j-they who have all knowledge; ca-also; tatra-there; dy-the former; yath-as; sva-svajna-one's own knowledge; anusrea-according to; yat-what; kicit-something; tattva-truth; ekaonly; deam-place; vadanti-say; tat-that; tu-but; samudra-ocean; eka-only; dea-place; varanamdescription; samudra-ocean; iva-like; pra-full; tattve-truth; r-nryaa-r Narayana; evaindeed; paryavasyati-concludes; iti-thus; te-they; tam-Him; eva-indeed; kicit-something; vadantisay. Here someone may protest: Is it not true that there are many different philosophies, and they are all valid in their own way? To this protest a reply may be given by quoting the verse given here in text 32. Aside from the author of the Pacartras, the authors of the scriptures are of two kinds: 1. persons who have some knowledge, and 2. persons who have all knowledge. The first of these, the persons who have some knowledge, can describe some portions of the truth, according to what they have the power to understand of it. It is very difficult to describe the entire ocean, but one may describe a portion of

it. The glories of Lord Nryaa are vast like an ocean. Therefore these authors of scripture are able to describe only a certain portion of them. Text 41 ye tu sarvajs te caivam abhiprayanti nsmbhir asurm- mohanrtham eva ktni stri. kintu daivnm- vyatirekea bodhanrtham. ye-who; tu-but; sarvaj-knowing all; te-they; ca-and; evam-thus; abhiprayanti-intend; na-not; asmbhi-by us; asurm-of demons; mohanrtham-for bewilderment; eva-indeed; ktni-done; stri-books; kintu-however; daivnm-of godly; vyatirekea-by contrast; bodhanrtham-for enlightening. Scripture authors who have all knowledge do not think `Let us write misleading things to bewilder the demons'. On the contrary, they think `Let us write things to enlighten the godly'. Text 42 te hi rajas-tama-avalasya khaasya ca tattvasya tath klea-bahulasya sdhanasya ca pratipdakany etni strni dv veds" ca durgamn dv ca nirvidya sarva-vedrtha-srasya uddhkhaa-tattva-r-nryaasya sukhamaya-tad-ardhnasya ca suhu pratipdake pacartre eva gham- pravekyantti. te-they; hi-indeed; raja-passion; tama-ignorance; avalasya-barbarian; khaasya-broken; caand; tattvasya-truth; tath-so; klea-bahulasya-of many troubles; sdhanasya-of the method; ca-and; pratipdakani-proved; etni-these; strni-scriptures; dv-seeing; ved-the Vedas; ca-and; durgamn-difficult to follow; dv-seeing; ca-and; nirvidya-being dissatisfied; sarva-all; vedaVedas; artha-the meaning; srasya-of the best; uddha-pure; akhaa-unbroken; tattva-truth; rnryaasya-of Lord Nryaa; sukhamaya-consisting of happiness; tat-of Him; ardhnasya-of the worship; ca-and; suhu-clearly; pratipdake-proved; pacartre-in the Pancaratra; eva-indeed; gadham-firmly; pravekyanti-will explain; iti-thus. Seeing that the imperfect scriptures in the modes of passion and ignorance bring only a host of troubles, and also seeing that the original Vedas are very difficult to follow properly, and thus being very dissatisfied with both of them, the all-knowing scripture authors affirm the superiority of the Pacartras, which describe the pure absolute truth, Lord Nryaa, and the worship of Lord Nryaa, which is very easy to perform. Text 43

tad etad ha nisaaye iti. tasmt jhaiti vedrtha-pratipattaye pacartram evdhyetavyam ity ha pacartreti. yata evam- tata upasaharati skhyam- ca yogas" ceti. tat-this; etat-that; ha-said; nisaaye iti-in the verse beginning with the word nihsamsayesu; tasmt-from that; jhaiti-at once; vedrtha-the meaning of the Vedas; pratipattaye-to establish; pacartram-thew Pancaratra; eva-certainly; adhyetavyam-to be studied; iti-thus; ha-said; pacartra iti-the vesre beginning with the word "pancaratra; yata-from that; evam-thus; tata-from that; upasaharati-concludes; skhyam- ca yogas" ca iti-the verse beginning with the words "skhyam- ca yogas" ca". This is confirmed in the Moka-dharma verse quoted here in text 33. In the Moka-dharma verse quoted here in text 34, it is said that to quickly understand the true meaning and purpose of the Vedas one should study the Pacartras. That conclusion is given its final form in the Mokadharma verse quoted in this anuccheda in text 35. Text 44 tad evam- pacartra-pratipdya-rpasya r-bhagavata evam utkare sthite tmrmas" ca munaya ity dy asakd aprvam upadiata r-bhgavatena pratipdya-rpasya tasya kim utety api vivecanyam. tat-that; evam-thus; pacartra-of the Pancaratras; pratipdya-to be established; rpasya-of the form; r-bhagavata-of the Supreme Personality of Godhead; evam-thus; utkare-position of being most exalted; sthite-situated; tmrmas" ca munaya ity di-in rmad-Bhgavatam 1.7.10; asaktmany times; aprvam-unprecedented; upadiata-shows; r-bhgavatena-by rmad-Bhgavatam; pratipdya-rpasya-the form to be proved; tasya-of that; kim uta-how much more?; iti-thus; api-also; vivecanyam-to be said. That the form of the Supreme Personality of Godhead is the original, the highest feature of the Supreme is the truth taught in the Pacartras. This truth is also confirmed by the following words of rmad-Bhgavatam (1.7.10): "All different varieties of tmrmas (those who take pleasure in tm, or spirit self), especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."* What more need be said?

Text 45 tad etad uktnusrea sada-ivevara-tri-dev-rpa-vyho 'pi nirasta. tasmd eva ca rbhagavat-puruayor eva aivgame sadivdi-samje tan-mahima-khypanya dhte iti gamyate. sarva-stra-iromaau r-bhgavate tu tri-devym eva tat-tratamya-jijs. purua-bhagavatos tu tat-prasaga eva nsti. tat-this; etat-that; ukta-said; anusrea-following; sada-ivevara-of Lord Sadiva; tri-devi-rpavyha-the forms of the three goddesses; api-also; nirasta-rejected; tasmt-therefgore; eva-indeed; ca-also; r-bhagavat-puruayo-of the Supreme Personality of Godhead and the purua-avatra; evaindeed; aivgame-in the iava scriptures; sadiva-with Lord Sadiva; di-beginning; samjenames; tan-mahima-khypanya-for describing His glories; dhte-held; iti-thus; gamyate-is attained; sarva-stra-iromaau-in the crest jewel of all scriptures; r-bhgavate-in rmad-Bhgavatam; tubut; tri-devym-in the three goddesses; eva-indeed; tat-tratamya-of the gradations of higher and lower; jijs-the desire to understand; purua-bhagavato-of the purua-avatra and the Supreme Personality of Godhead; tu-but; tat-prasaga-in association with Him; eva-indeed; na-not; asti-is. In may also be noted in the context of these words that Lord adiva is not the same as the demigod iva of the three gua-avatras. In the iva scriptures it is clearly said that Lord Sadiva is an expansion of the purua-avatra and the Supreme Personality of Godhead. In rmadBhgavatam (in Canto Ten. Chapter Eighty-nine), the crest jewel of all scriptures, the question "Who is the most exalted of the three gua-avatras?" is raised. In the answer given there it is clear that the demigod iva is not an expansion of the Supreme Personality of Godhead and the puruaavatra. Text 46 brahmdayo yat kta-setu-pl yat kraa vivam ida ca my j-kar yasya pica-cary aho vibhmna carita viambanam brahmdaya-demigods like Brahma; yat-whose; kta-activities; setu-religious rites; plobservers; yat-one who is; kraam-the origin of; vivam-the universe; idam-this; ca-also; mymaterial energy; j-kar-order carrier; yasya-whose; pica-devilish; cary-activity; aha-O my Lord; vibhmna-of the great; caritam-character; viambanam-simply imitation. The demigod Lord iva is described in the following words of rmad-Bhgavatam (3.14.29,:

"Demigods like Brahma' also follow the religious rites observed by him (iva). He (iva, is the controller of the material energy, which causes the creation of the material world. he is great, and therefore his devilish activities are simply imitation."* Text 47 ity asya ttye guvatratvena paramevarbheda-dy tathtvam uktam iti jeyam. iti-thus; asya-of this; ttye-in the Third Canto; guvatratvena-as a guna-avatar; paramevarbheda-dy-by the explanation that he is different from the Supreme Personality of Godhead; tathtvam-the state of being like that; uktam-said; iti-thus; jeyam-to be known. From these words of rmad-Bhgavatam it should be understood that the demigod iva is one of the gua-avatras. He is different from the Supreme Personality of Godhead. Text 48 nanu na te giritrkhila-loka-plavirica-vaikuha-surendra-gamyam jyoti para yatra rajas tama ca sattvam- na yad brahm nirasta-bhedamity asya tasya paratvam- ruyate evame. nanu-is it not said?; na-not; te-of your Lordship; giritra-O king of the mountains; akhila-lokapla-all the directors of departments of material activities; virica-Lord Brahma; vaikuha-Lord Viu; surendra-the king of heaven; gamyam-they cann understand; jyoti-effulgence; paramtranscendental; yatra-wherein; raja-the mode of passion; tamas" ca-and the mode of ignorance; sattvam-the mode of goodness; na-not; yad brahma-which is impersonal Brahma; nirasta-bhedam- without distinction between demigods and human beings; iti-thus; asya-of Him; tasya-of Him; paratvam-supremacy; ruyate-is heard; eva-indeed; aame-in the Eighth Canto. Here someone may protest: Is it not so that the following words are found in the Eighth Canto of rmad-Bhgavatam (8.7.31): "O Lord Giria, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion, and ignorance, the various directors of the material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahm, Lord

Viu, or the King of heaven, Mahendra."* These words of rmad-Bhgavatam's Eighth Canto clearly show that Lord iva is the Supreme Personality of Godhead. Text 49 maivam. mahimn stuyamn hi dev vryena vardhate iti vaidika-nyyena tad-ayukte. sa hi stava klaka-nrtham eva. m-not; evam-like that; mahimn-glory; stuyamn-praising; hi-indeed; dev-demigods; vryenawith power; vardhate-increase; iti-thus; vaidika-of the Vedas; nyyena-by the example; tad-ayuktenot logical for that; sa-that; hi-indeed; stava-prayer; klaka-nrtham-to destroy the kalakuta poison; eva-indeed. To this protest I reply: It is not so. The idea that Lord iva is the Supreme Personality of Godhead is disproved by the following words of the Vedas: "By glorifying Lord Viu, the demigods become powerful." The rmad-Bhgavatam verse you quoted was an appeal to Lord iva begging him to destroy the ocean of Klaka poison. Text 50 tatraiva prte harau bhagavati priye 'ham- sa-carcara iti. tatra-there; eva-indeed; prte harau bhagavati priye 'ham- sa-carcara iti-rmad-Bhgavatam 8.7.40. In that same chapter of rmad-Bhgavatam (8.7.40, Lord iva himself affirms the supremacy of Lord Viu. iva says: "My dear gentle wife Bhavn, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures."* Text 51

tath navame vayam- na tta prabhavma bhmni. yasmin pare 'nye 'py aja-jva-koa bhavanti kle na bhavanti hd sahasrao yatra vaya bhramma. iti. tath-so; navame-in the Ninth Canto; vayam-we; na-not; tta-O my dear son; prabhavmasufficiently able; bhmni-unto the great Supreme Personality of Godhead; yasmin-in whom; pare-in the Transcendence; anye-others; api-even; aja-Lord Brahma; jva-the living entities; koa-the universes; bhavanti-can become; kle-in due course of time; na-not; bhavanti-can become; hiindeed; d-like this; sahasraa-many thousands and millions; yatra-wherein; vayam-all of us; bhramma-are rotating; iti-thus. That Lord iva is not the Supreme Personality of Godhead is also confirmed by these words of rmad-Bhgavatam (9.4.56, where Lord iva himself explains: "My dear son, I, Lord Brahm, and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord."* Text 52 ete vayam- yasya vae mahtmana sthit akuha iva stra-yantrit iti ca tad-vkyavirodht. ete- vayam- yasya vae mahtmana sthit akuha iva stra-yantrit iti-rmad-Bhgavatam 5.17.23; ca-also; tad-vkya-virodht-because of refuting those words. In rmad-Bhgavatam (5.17.23, Lord iva himself affirms: "Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements, and senses, and even Lord Brahma' and I myself, like birds bound by a rope."* These two verses of rmad-Bhgavatam clearly refute the idea that Lord iva is the Supreme Personality of Godhead. Text 53

athav yat ivasya jyotis tatra sthitam- paramtmkhyam- caitanyam- tat-samyag-jne tasypy akamat yuktaiva. athav-or; yat-which; ivasya-of Lord iva; jyoti-effulgence; tatra-there; sthitam-situated; paramtmkhyam-called the Supersoul; caitanyam-coscious; tat-samyag-jne-in right knowledge; tasya-of Him; api-also; akamat-inability; yukt-proper; eva-indeed. Or, considering this from another point of view, it may be said that Lord iva's effulgence, which is described in the verse (rmad-Bhgavatam 8.7.31, quoted here in text 48, previously quoted by you, is the home of all-knowing Lord Viu, who is known as the Paramtm, or Supersoul. Understood in this way, it is quite proper that Lord iva's effulgence is beyond the living entities' understanding.

Text 54 yad uktam- dyu-pataya eva te na yayur antam anantatay tvam api yad antara-nicay nanu svara iti. yat-what; uktam-said; dyu-pataya eva te na yayur antam anantatay tvam api yad antaranicay nanu svara iti-rmad-Bhgavatam 10.87.41. That Lord Viu is the Supreme Personality of Godhead is also confirmed by the following words of rmad-Bhgavatam (10.87.41), where the Personified Vedas pray to Lord Viu: "Our dear Lord, although Lord Brahm, the predominating deity of the highest planet, Brahmaloka, and King Indra, the predominating demigod of the heavenly planet, as well as the predominating deities of the sun planet, the moon planet, etc. are all very confidential directors of this material world, they have very little knowledge about You. And what to speak of ordinary human beings and mental speculators? It is not possible for anyone to enumerate the unlimited transcendental qualities of Your Lordship. No one, including the mental speculators and the demigods in the higher planetary systems is actually able to estimate the length and breadth of Your form and characteristics."* Text 55 brahma-sahit-mate tu bhagavad-aga-viea eva sadiva. na t anya. yath tatraiva sarvdikraa-govinda-kathane

brahma-sahit-mate-in the opinion of Brahma-samhita; tu-indeed; bhagavad-aga-viea-as a limb of Lord Ka's body; eva-indeed; sadiva-Lord Sadiva; na-not; tv-but; anya-another; yath-as; tatra-there; eva-indeed; sarvdi-kraa-the original cause of all causes; govinda-of Lord Ka; kathane-in the description. In the words of Brahma-sahita' it is said that Lord Sadiva is a direct expansion of Lord Viu. However, the other iva, the demigod iva, is not a direct expansion of Lord Viu. This is described in the following words of Brahma-sahita' (5.8 and 5.10, where Lord Ka's status as the original cause of all causes is described in these words: Text 56 niyati sa ram dev tat-priya tad-vaamvad niyati-regulatrix; sa-she; ram-goddess Ram; dev-goddess; tat-priya-dear to him; tadvaamvad-under cotnrol. "Ramdev, the spiritual (cit, potency, beloved consort of the Supreme Lord, is the regulatrix of all entities."** Text 57 tal-liga bhagavn ambhur jyoti-rpa santana ya yoni sa par akti ity di. tal-ligam-the emblem of Him; bhagavn-Lord; ambhu-ambhu; jyoti-rpa-the form of light; santana-eternal; ya-which; yoni-place of birth; sa-she; par-divine; akti-potency; iti-thus; dibeginning. "The divine plenary portion of Ka creates the mundane world. at creation there appears a divine halo of the nature of His own subjective portion (sva). This halo is divine ambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence . This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is My, the limited non-absolute (apar, potency, the symbol of mundane

feminine productivity."* Text 58 tasminn virabhl lige mah-viu ity dy-antam. tasmin-in that; virabht-maniefsted; lige-emblem; mah-viu'-Lord Mah-Viu; iti-thus; di-beginning; antam-end. "the Lord of the world Maha'-Viu is manifest in him (iva, by His subjective portion in the form of His glance."** Text 59 tad etad abhipretya sadivatvdi-prasiddhim apy kipyha tat-this; etat-that; abhipretya-underdtanding; sadivatva-the status of Lord sadival dibeginning; prasiddhim-proof; api-also; kipya-throwing away; ha-said. Lord Sadiva is thus a direct expansion of Lord Viu. Therefore the words of the following verse (rmad-Bhgavatam 1.18.21, refer not to Him, but to the demigod iva: Text 60

athpi yat-pda-nakhvasa jagad-viricopahtrhambha sea punaty anyatamo mukundt ko nma loke bhagavat-padrtha atha-therefore; api-certainly; yat-whose; pda-nakha-nails of the feet; avasam-emanating; jagat-the whole universe; virica-Brahmaji; upahta-collected; arhaa-worship; ambha-water; saalong with; am-Lord iva; punati-purifies; anyatama-who else; mukundt-besides the Personality of Godhead, r Ka; ka-who?; nma-name; loke-within the world; bhagavat-Supreme Lord; pada-position; artha-worth.

"Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, r Ka? Brahmj collected the water emanating from the nails of His feet in order to award it to Lord iva as a worshipful welcome. This very water (the Ganges, is purifying the whole universe, including Lord iva."* Text 61 spaam. r-sta. spaam-clear; r-sta-r Sta Gosvm. The meaning of this verse is clear. The verse quoted in the beginning of this anuccheda was spoken by rla Sta Gosvm. Anuccheda 18 Text 1 tasmt nham- ivo na cnye ca tac-chakty-eka-bhgina ity evam- sdh eva uktam ity ha tasmt-therefore; na-not; aham-I; iva-iva; na-not; ca-and; anye-others; ca-also; tat-akti-of His potencies; eka-one; aa-bhgina-part; iti-thus; evam-thus; sdhv-well; eva-indeed; uktamspoken; iti-thus; ha-said. That Lord iva is not the Supreme Personality of Godhead is also very eloquently said in these words of the Brahma-vaivarta Pura, where Lord iva himself declares: "I, Lord iva, am not the Supreme Personality of Godhead, and the other demigods are not the Supreme Personality of Godhead either. We are all parts of one of the Supreme Lord's transcendental potencies." Text 2 brahm bhavo 'ham api yasya kal kaly iti. brahm bhavo 'ham api yasya kal kaly iti-rmad-Bhgavatam 10.68.37.

That Lord iva is not the Supreme Personality of Godhead is also confirmed by the following words of rmad-Bhgavatam (10.68.37, where Lord Balarma declares: "Brahm, iva, and I are parts of the parts of Lord Ka." Text 3 spaam. r-baladeva. spaam-clear; r-baladeva-Lord Balarma. The meaning of this verse is clear. This verse was spoken by Lord Balarma Anuccheda 19 Text 1 atha paramtma-parikareu jvas tasya ca taastha-lakaam- ketraja et ity atroktamsvarpa-lakaam- pdmottara-khadikam anustya r-rmnujcrya-matcrya-varea paramavddha-r-vaiava-sampradya-guru r-jmtr-muninopdiam. atha-now; paramtma-of the Supersoul; parikareu-among the associates; jva-the individual spirit soul; tasya-of Him; ca-and; taastha-lakaam-considered the marginal potency; ketraja et iti-rmad-Bhgavatam 5.11.12; atra-here; uktam-said; svarpa-lakaam-the nature of His own form; pdmottara-khadikam-beginning with the Padma Purana, Uttara-khanda; anustyafollowing; r-rmnujcrya-of r Ramanuja Acarya; mata-the opinion; crya-varea-by the great acarya; parama-great; vddha-increased; r-vaiava-sampradya-of the r Vaiava sampradaya; guru-by the spiritual master; r-jmtr-munin-by r Jamatr Muni; updiam-taught. The individual spirit soul is the marginal potency of the Lord. The soul is counted among the associates of the Supersoul. This is explained in the following words of rmad-Bhgavatam (5.11.12) "The individual soul bereft of Ka consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the waking state and the dream state, but during deep sleep (unconsciousness, or trance, they disappear. A person who is liberated in this life (jvan-mukta, can see all these things vividly."*** That the individual spirit soul is the marginal potency of the Supreme Lord is confirmed by the

statements of Padma Pura, Uttara-khaa, by the statements of the great r Vaiava crya r Rmnujcrya, and also by the statements of the sage Jmta' Muni. Text 2 tatra praava-vykhyne pdmottara-khaam- yath jnrayo jna-guas cetana prakte para na jto nirvikra ca eka-rpa svarpa-bhk tatra-there; praava-vykhyne-in the commentary on Omkara; pdmottara-khaam-the Padma Purana, Uttara-khanda; yath-as; jnraya-the shelter of knowledge; jna-gua-the quality of knowledge; cetana-consciousness; prakte-from nature; para-above; na-not; jtaborn; nirvikra-unchanging; ca-and; eka-rpa-one form; svarpa-bhk-situated in His original form. That the individual spirit soul is the marginal potency of the Supreme Lord is confirmed by these words of Padma Pura, Uttara-khaa, Chapter 90: "The individual spirit soul is full of knowledge, virtuous, beyond the touch of matter, unborn, unchanging, and naturally situated in a single spiritual form. Text 3 aur nityo vypti-las cid-nandtmakas tath aham-artho 'vyaya ketr bhinna-rpa santana au-atomic; nitya-eternal; vypti-la-all-pervaidng; cid-nandtmaka-full of spiritual bliss; tath-so; aham-artha-ego; avyaya-unchanging; ketr-tyhe knower of ther field of activities; bhinna-rpa-a separated form; santana-eternal. "He is atomic in size, all-pervading within the material body, full of spiritual bliss, a separate and distinct person, unchanging, the knower of the field of activities, eternal, and different from others. Text 4

adahyo 'cchedya akledya aoyo 'kara eva ca evam-di-guair yukta ea-bhta parasya vai adahya-not burn; acchedya-not cut; akledya-not moistened; aoya-not withered; akaraimperishable; eva-indeed; ca-and; evam-thus; di-beginning; guai-with qualities; yuktaendowed; ea-bhta-the remainder; parasya-of the Supreme; vai-indeed. "He cannot be burned, cut, moistened, dried, withered, or killed. He has these and many other spiritual virtues. He is part and parcel of the Supreme. Text 5 makreocyate jva ketraja paravn sad dsa-bhto harer eva nnyasyaiva kadcana. iti. makrea-by the syllable ma; ucyate-is said; jva-the individual spirit soul; ketraja-the knower of the field of activities; paravn-superior; sad-always; dsa-bhta-a servant; hare-of Lord Hari; eva-indeed; na-not; anyasya-of another; eva-indeed; kadcana-ever; iti-thus. "In the sacred syllable O, the letter m stands for the individual spirit soul. The individual soul is the knower of the field of activities. He is transcendental, and he is, in his original spiritual nature, a servant of Lord Hari. He is not a servant of anyone else." Text 6 r-jmt-muninpy upadia yath tm na devo na naro na tiryak sthvaro na ca na deho nendriya naiva mana pro na npi dh r-jmtr-munin-by r Jmt Muni; api-also; upadiam-taught; yath-as; tm-the soul; nanot; deva-a demigod; na-not; naro -a human; na-not; tiryak-an animal; sthvara-stationary; na-

not; ca-and; na-nto; deha-body; na-not; indriyam-senses; na-not; eva-indeed; mana-the mind; pra-the life breath; na-not; na-not; api-also; dh-the intelligence. r Jmta' Muni teaches: "The soul is not a demigod, not a human being, not a animal, not an unmoving plant, not the material body, not the senses, not the mind, not the life breath, and not the intelligence. Text 7 na jao na vikr ca jna-mtrtmako na ca svasmai svayam-praka syd eka-rpa svarpa-bhk cetano vypti-la ca cid-nandtmakas tath na-not; jaa-material; na-not; vikr-subject to change; ca-and; jna-knowledge; mtr-only; tmaka-self; na-not; ca-and; svasmai-to himself; svayam-praka-personally manifested; syt-may be; eka-rpa-one form; svarpa-bhk-having his own original form; cetana-conscious; vyptila-all-pervading; ca-and; cid-nandtmaka-full of spiritual knowledge; tath-so. "The soul is not made of matter, nor is he subject to the changes matter imposes. His knowledge is not limited to the perception of the material world. He is conscious. He is all-pervading within the material body. He is self-manifest. He has his own original spiritual form, which is full of spiritual knowledge and bliss. Text 8 aham-artha pratiketra bhinno 'ur nitya-nirmala tath jttva-karttvabhokttva-nija-dharmaka paramtmaika-eatvasvabhva sarvad svata. iti. aham-artha-ego; pratiketram-every field; bhinna-different; au-atomic; nitya-nirmalaalways pure; tath-so; jttva-the state of being the knower; karttva-the state of being the doer; bhokttva-the state of being the enjoyer; nija-own; dharmaka-nature; paramtmaika-eatva-

svabhva-part and patrcel of the Supreme Personality of Godhead; sarvad-always; svata-himself; iti-thus. "he is an individual person, different from other persons. He is atomic in size. He is eternally pure. In his original spiritual nature he is a knower, a doer, and an enjoyer. Eternally he is a part and parcel of the Supreme Personality of Godhead." Text 9 r-rmnuja-bhynusrea vykhy ceyam. tatra devditvam- nirastam evsti tattvasandarbhe r-rmnuja-bhya-the commentary of r Rmnuja Acarya; anusrea-according to; vykhycommented; ca-also; iyam-this; tatra-there; devditvam-beginnign with attaing the position of a demigod; nirastam-rejected; eva-indeed; asti-is; tattva-sandarbhe-in the Tattva-sandarbha. In his commentary, r Rmnuja Acrya gives the same explanation. In this way the idea that the individual soul is a demigod or other kind of material identity within this material world is clearly rejected. This idea is also rejected in the following words of rmad-Bhgavatam (11.3.39), which I have previously quoted in r Tattva-sandarbha: Text 10 aeu peiu taru aviniciteu pro hi jvam upadhvati tatra tatra sanne yad indriya-gae 'hami ca prasupte kastha ayam te tad-anusmtir na aeu-in eggs; peiu-in embryos; taruv-in plants; aviniciteu-undetermined; pra-life; hiindeed; jvam-soul; upadhvati-follows; tatra tatra-wherever; sanne-merged; yat-what; indriya-gaesenses; ahami-in ego; ca-and; prasupte-sleeping; kastha-unchanging; ayam-covering of contaminated consciousness; te-without; tad-anusmti-remembering that; na-of us. "The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds of plants and trees, and others from perspiration. But in all species of life the prana, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are

merged into a dormant condition. But although the senses, mind, and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping."* Text 11 ity anena dehditvam- nirasyann ha iti-thus; anena-by this; dehditvam-the nody or other things; nirasyann'rejecting; ha-says. The idea that the soul is the material body or some other material thing is again rejected by these words of rmad-Bhgavatam (11.10.8): Text 12 vilakaa sthla-skmd dehd tmekit sva-dk yathgnir druo dhyd dhako 'nya prakaka vilakaa-different; sthla-skmt-from subtle and gross; deht-body; tm-the soul; kit--is seen; sva-oneself; dk-seeing; yath-as; agni-fire; drua-firewood; dhyt-to be burned; dhakathe burner; anya-another; prakaka-manifestation. "As fire is different from firewood, so the soul, the seer of things, is different from the subtle and gross material bodies." Text 13 vilakaatve hetu kita tasya tasya dra prakas" ca. svayam- tu sva-dk sva-praka iti. rbhagavn. vilakaatve-in difference; hetu-the reason; kita-the seer; tasya-of that; tasya-of that; drathe seer; praka-the light; ca-also; svayam-personally; tu-but; sva-dk-self seeing; sva-praka-self manifest; iti-thus; r-bhagavn-the Supreme Personality of Godhead. The reason why the soul is different from the material body is given in the word "kit" which means "he who sees". The word "sva-dk" means "self-manifest". This verse was spoken by the Supreme Personality of Godhead.

Anuccheda 20 Text 1 jaatva nirasyann ha jgrat-svapna-suupta ca guato vddhi-vttaya ts vilakao jva skitvena vinicita jaatvam-material status; nirasyann-rejecting; ha-says; jgrat-svapna-suuptam-waking, dreaming, and dreamless sleep; ca-and; guata-from the modes of nature; vddhi-vttaya-causes of increase; tsm-of them; vilakaa-different; jva-the soul; skitvena-because of being a witness; vinicita-determined. The idea that the soul is material is again rejected in these words of rmad-Bhgavatam (11.13.27): "The soul is different from whatever the modes of nature perform in waking, dreaming, or dreamless sleep, for the soul is a witness only." Text 2 y tu mayi trye sthito jhyt ity dau paramevare 'pi tryatva-prasiddhi. y-which; tu-indeed; mayi trye sthito jhyt ity dau-in rmad-Bhgavatam 11.13.28; paramevare-in the Supreme Lord; api-also; tryatva-transcendental nature; prasiddhi-proof. In rmad-Bhgavatam (11.13.28), the Supreme Personality of Godhead advises: "The soul should renounce the material world and find Me, who am always situated in transcendence." In this way it is proved that the Supreme Personality of Godhead is always beyond the touch of the material world. Text 3

snyathaiva vir hirayagarbha ca kraa cety updhaya asya yat tribhir hna turya tat pada vidu s-that; anyath-in another way; eva-indeed; vir-Krodakay Viu; hirayagarbhaGarbhodakay Viu; ca-and; kraam-Kraodakay Viu; ca-and; iti-thus; updhayadesignations; asya-of the Supreme Personality of Godhead; yat-what; tribhi-by three; hnamwithout; turyam-transcendence; tat-that; padam-state; vidu-know. The word "turya" here can also be interpreted in a different way, as rla rdhara Svm explains in these words (r Bhvrtha-dpik, commentary on rmad-Bhgavatam 11.15.16): "The Lord has three forms: 1. Krodakay Viu, 2. Garbhodakay Viu, and Kraodakay Viu. His fourth form is Lord Vsudeva. That is why Lord Vsudeva is called `turya' (the fourth)." Text 4 ity dy-ukte vsudevasya catur-vyhe turya-kakkrntatvd v. r-bhagavn. iti-thus; di-beginning; ukte-said; vsudevasya-of Lord Vsudeva; catur-vyhe-in the four expansions; turya-kakkrntatvt-because of being situated in transcendence; v-or; r-bhagavnthe Supreme Personality of Godhead. Or, the word "turya" may mean: Among the four Catur-vyha forms of the Lord, Lord Vsudeva is the fourth. That is why He is called `turya' (the fourth)." Anuccheda 21 Text 1 vikritva nirasyann ha visargdy mannt

bhv dehasya ntmana kalnm iva candrasya klenvyakta-vartman vikritvam-being subjet to change; nirasyann-refuting; ha-said; visargdy-beginning with creation; mannt-ending with cremation; bhv-states; dehasya-of the body; na-not; tmanaof the soul; kalnm-of different phases; iva-like; candrasya-of the moon; klena-in time; avyaktaunmanifest; vartman-by the pathway. That the soul is subject to change is refuted by these words of rmad-Bhgavatam (11.7.48): "Although the invisible movements of time push it through different phases, the moon is always unchanged. In this same way, although the body is pushed through many changes, which begin with birth and end with death and cremation, the soul is always unchanged." Text 2 candrasya jalamaya-maalatvt kalnm- srya-praticchavi-rpa-jyotir-tmakatvd yath kalnm eva janmdya nnt bhv. na tu candrasya. tath dehasyaiva te bhva avyaktavartman klena bhavanti. na t tmana ity artha. r-datttreyo yadum. candrasya-of the moon; jalamaya-maalatvt-bercause of being a circle made of water; kalnmof the phases; srya-from the sun; praticchavi-reflected; rpa-jyoti-light; tmakatvt-because of; yath-as; kalnm-of the phases; eva-indeed; janmdya-beginning with birth; nnt-ending with death; bhv-states opf being; na-not; tu-but; candrasya-of the moon; tath-so; dehasya-of the body; eva-indeed; te-those; bhva-states; avyakta-unmanifest; vartman-by the path; klena-by time; bhavanti-are; na-not; tv-but; tmana'of the soul; iti-thus; artha-the meaning; r-datttreyar Datttreya; yadum-to King Yadu. Because the moon is composed of water, and because it shines with light reflected from the sun, the moon itself is not changed when it goes through different phases. In the same way the soul is not changed when time forces the material body to go through the changes that begin with birth and end with death. This verse was spoken by r Datttreya to King Yadu. Anuccheda 22 Text 1 jna-mtrtmako na ca iti. kim- tarhi jna-mtratve 'pi jna-aktitvam- prakasya

prakana-aktitvavt tdatvam api. jna-mtrtmaka-only knowledge; na-not; ca-also; iti-thus; kim-whether?; tarhi-then; jnamtratve-in the state of being only knowledge; api-also; jna-aktitvam-the state of being the knowledge potency; prakasya'of light; prakana-manifestation;-aktitvavt-because of being the potency; tdatvam-the state of being like that; api-also. The phrase "jna-mtrtmako na ca" in the verse from Jmt Muni's teachings (quoted in this book in anuccheda 19, text 7, means that the individual soul is not only the potency of transcendental knowledge, but the soul is also the potency of transcendental glory. The soul is described in the following words of rmad-Bhgavatam (11.3.38):

Text 2 ntm jajna na mariyati naidhate 'sau na kyate savana-vid-vyabhicri hi sarvatra avad-anapyy-upalabdhi-mtra pro yathendriya-balena vikalpita sat na-not; tm-the soul; jajna-is born; na-not; mariyati-will die; na-not; edhate-grows; asau-he; na-not; kyate'diminishes; savana-vit-the knower of the the phases of time; vyabhicrim-in changing things; hi-indeed; sarvatra-everywhere; avat-always; anapyi-the companion; upalabdhiknowledge; mtram-only; pra-life force; yath-as; indriya-of the senses; balena-by the power; vikalpitam-imagined; sat-what. "The soul was never born. It will never die. It never grows. It never decays. The soul is the witness, observing the changes time forces on changeable things. The soul is consciousness, existing always and in every situation. As, influenced by the senses, one mistakenly thinks the life force changes, so the soul, bewildered about his own nature, thinks that he also changes." Text 3 ity anena tattva-sandarbha eva dar#itam. atra upalabdhi-mtratve 'pi savanavittvenokte spaam eva tda-jna-aktitvam. iti-thus; anena-by this; tattva-sandarbha-in the Tattva-sandarbha; eva-indeed; dar#itamrevealed; atra-here; upalabdhi-mtratve-only consciousness; api-even; savana-of time; vittvena-as the knower; uktefrom the statement; spaam-clear; eva-indeed; tda-like this; jna-of knowledge; aktitvam-the state of being the potency.

This is also shown in the explanations of r Tattva-sandarbha. Here the words "upalabdhimatram" and "savana-vit" clearly show that the individual soul is the potency of transcendental knowledge. Text 4 ata eva uddho vicae hy aviuddha-kartu ity uktam. ata eva-therefore; uddho vicae hy aviuddha-kartu ity uktam-rmad-Bhgavatam 5.11.12. In rmad-Bhgavatam (5.11.12, the souls is also described in these words: "A person who is liberated in this life (jvan-mukta, can see all these things vividly."* Text 5 prakrntarepi tad ha guair vicitr sjat sarp prakti praj vilokya mumuhe sadya sa iha jna-ghay prakrntarea-with a different kind; api-also; tat-that; ha-says; guai-by the threefold modes; vicitr-variegated; sjatm-creating; sarp-with forms; praktim-material nature; praj-living entities; vilokya-having seen; mumuhe-was illusioned; sadya-at once; sa'the living entity; iha-in this world; jna-ghay-by the knowledge-covering feature. Different from the liberated soul is the conditioned soul. The conditioned soul is described in these words of rmad-Bhgavatam (3.26.5): "Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy."* Text 6

atra vilokya ity anena. mumuhe ity anena. jna-ghaya ity anena ca parag-bhtaya praktes tat-ktd ajnac ca pratyag bhtam- ya jnam- tat tasya svarpa-aktir eva syd iti gamyate. atra-here; vilokya ity anena-by the word "vilokya"; mumuhe ity anena-by the word "mumuhe". jna-ghaya ity anena-by the word "jnana-guhaya"; ca-also; parag-bhtaya-the unfavorable potencies; prakte-of matter; tat-ktt-done by that; ajna-from ignorance; ca-also; pratyakbhtam-favorable; yaj-what; jnam-knowledge; tat-that; tasya-of that; svarpa-own form; aktipotency; eva-indeed; syt-may be; iti-thus; gamyate-is attained. Here the words "vilokya", "mumuhe", and "jna-ghay" point to the actions of the inauspicious material potency. Different from that material potency is the Lord's internal spiritual potency, which brings transcendental knowledge. Text 7 r-gtopaniadas" ca tath ajnenvtam- jnam- tena muhyanti jantava iti. r-gtopaniada-in r Bhagavad-gita; ca-also; tath ajnenvtam- jnam- tena muhyanti jantava iti-verse 15.15. The inauspicious material potency is also described in these words of Bhagavad-gta' (5.15): "Embodied beings are bewildered, however, because of the ignorance that covers their true knowledge."* Text 8 r-kapiladeva. r-kapiladeva-r Kapiladeva. The verse quoted in the beginning of this anuccheda was spoken by Lord Kapiladeva. Anuccheda 23 Text 1

akty-antaram- chu sa yad ajay t ajm anuayta gu" ca juan bhajati sarpat tad anu mtyum apeta-bhga iti. akty-antaram-another potency; ca-and; hu-said; sa-that; yat-which; ajay-unbron; tv-indeed; ajm-unbron; anuayta-lies down; gu#modes; ca-and; juan-engaging; bhajati-worships; sarpatm-having that nature; tat-that; anu-following; mtyum-death; apeta-bhga-whose virtues are stolen; iti-thus. The material potency is also described in these words of rmad-Bhgavatam (10.87.38): "The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all of his spiritual qualities and must undergo repeated deaths."*** Text 2 k ca sa tu jvo yad yasmd ajay myay ajm avidym anuayta liget. tato gu" ca dehendriydn juan sevamna tmatay adhysyan tad anu tad-anantaram- sarpatm- tad-dharmayogam- ca juann apeta-bhga pihitnanddi-gua san mtyum- sasram- bhajati prpnoti ity e. k-commenyary; ca-and; sa-this; tu-indeed; jva-soul; yat-what; yasmt-from which; ajay-by the unborn; myay-maya; ajm-to the unborn; avidym-ignorance; anuayta-anusayita; ligetembraces; tata-from that; gu#-modes; ca-and; dehendriydn-beginning with the body and senses; juan-engaging; sevamna-engaging; tmatay-as the self; adhysyan-attaining; tat-that; anufollowing; tad-anantaram-after that; sarpatm-with a form; tad-dharma-yogam-connecting to that nature; ca-and; juann-engaging; apeta-bhga-apeat-bhagah; pihita-covered; nanda-bliss; dibeginning; gua-qualities; san-being so; mtyum-death; sasram-the material world; bhajatiattains; prpnoti-attains; iti-thus; e-the meaning. rla rdhara Svm comments: "Here the words `sa tu' mean `the individual spirit soul', `ajay' means `by the unborn mya' potency', `ajm' means `unborn material ignorance', `and `anuayta' means `embraces'. `Gun' means `the material body and senses', `juan' means `acting as if they were the self', `tad anu' means `after that', `saratm' means `with a nature like that', `juann apeta-bhaga' means `his bliss and other spiritual qualities are covered over', `mtyum' means `the material world of repeated birth and death', and `bhajati' means `he attains'."

Text 3 rutaya. rutaya-the Personified Vedas. This verse was spoken by the Personified Vedas. Anucheda 24 Text 1 tath tat-saga-bhraitaivarya sasaranta kubharyavat tad gatir abudhasyeha kim asat karmabhir bhavet tath-so; tat-saga-by association with the prostitute of intelligence; bhraita-taken away; aivaryam-the opulence of independence; sasarantam-undergoing the material way of life; kubharyavat'exactly like a person who has a polluted wife; tad-gati-the movements of the polluted intelligence; abudhasya-of one who does not know; iha-in this world; kim asat karmabhir bhavet-what can be the benefit of performing temporary fruitive activities? The inauspicious life of the conditioned soul is again described in these words of rmadBhgavatam (6.5.15): "If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit?"* Text 2 tasy pucal-rpy myy sagena bhraitam aivaryam- kicit svya-jndisamarthyam- yasya tam. tasya gati. sasarantam- gacchantam- jvam- sva-svarpam

abudhasyjanata ity uttarenvaya. haryav. tasy-of this; pucal-rpy-in the form of a prostitute; myy-maya; sagena-by the association; bhraitam-destroyed; aivaryam-opulence; kicit-something; svya-own; jnaknowledge; di-beginning with; samarthyam-ability; yasya-of whom; tam-him; tasya-of him; gatithe movement; sasarantam-traveling; gacchantam-going; jvam-the soul; sva-svarpam-own form; abudhasya-abudhasya; ajanata-not knowing; iti-thus; uttarea-by the last; anvaya-the sequence; haryav-the Haryasvas. This verse explains how, by associating with the prostitute named Mya' (material illusion, one loses his spiritual knowledge and other spiritual opulences (aivaryam). Such a soul wanders (sasarantam, without any good destination (agat). That soul is very foolish (abudhasya). Anuccheda 25 Text 1 tath varasya vimuktasya krpayam uta bandhanam iti. tath-so; varasya vimuktasya krpayam uta bandhanam iti-rmad-Bhgavatam 3.7.9. rmad-Bhgavatam (3.7.9, also declares: "Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or my, and at the same time they maintain that He is uncondtioned. This is against all logic."* Text 2 varasya kici jndi-aktimata. r-maitreya. varasya-isvarasya; kicit-something; jndi-beginning with transcendental knowledge; aktithe potencies; mata-possessing; r-maitreya-r Maitreya. Here the word "varasya" means "of He who is the master of the knowledge potency and other transcendental potencies also". This verse was spoken by r Maitreya.

Anuccheda 26 Text 1 tath vipralabdho mahiyaiva sarva-prakti-vacita necchann anukaroty aja klaibyt kr-mgo yath tath-so; vipralabdha-captivated; mahiy-by teh queen; evam-thus; sarva-all; prakti-existence; vacita-being cheated; na icchann-without desiring; anukaroti-used to imitate; aja-the foolish king; klaibyt-by force; kr-mga-a pet animal; yath-just like. The inauspicious life of the conditioned soul is also described in these words of rmadBhgavatam (4.25.62): "In this way, King Purajana was captivated by his nice wife and was thus cheated. Indeed, he became cheated in his whole existence in the material world. Even against that poor foolish king's desire, he remained under the control of his wife, just like a pet animal that dances according to the order of its master."* Text 2 mahiy purajany vipralabdha purajana sarvay prakty jndi-rpy vacitas tyjita san necchan tad-icchayaivety artha. anukaroti tad dharmam tmany adhysyeti. mahiy-mahisya; purajany-by the wofe of King puranjana; vipralabdha-cheated; purajanaPuranjana; sarvay-all; prakty-by nature; jndi-rpy-beginning with knowledge; vacitacheated; tyjita-abandoned; san-being so; na-not; icchan-desiring; tad-icchay-without desire; evaindeed; iti-thus; artha-the meaning; anukaroti-follows; tat-that; dharmam-nature; tmani-in the heart; adhysya-practicing; iti-thus. Here the word "mahiy" means "by King Purajana's queen", "vipralabdha" means "Purajana was cheated of his knowledge and all other opulences", and "necchan" means "without desiring". That is the meaning. "Anukaroti" means "in his heart he imitated that nature". Text 3

tatra jvasya aktimattym parbhidhynt tu tirohitam- tato hy asya bandha-viparyayau ity etat stram apy anusandheyam. tatra-there; jvasya-of the individual soul; aktimattym-in the state of being the paster of potencies; para-the Supreme Personality of Godhead; abhidhynt-by thew will; tu'but; tirohitamwithdrawn; tata-tyhen; hi-indeed; asya-of him; bandha-viparyayau-bondage and its opposite; itithus; etat-this; stram-sutra; api-also; anusandheyam-may be considered. The relationship between the individual soul and the Supreme Lord, who is the master of all potencies, is described in these words of Vednta-stra (3.2.5): "By the will of the Supreme Personality of Godhead, the illusory potency mya' is withdrawn. Indeed, bondage and liberation both come from the Supreme Lord." Text 4 r-nrada r-prcnabarhiam. r-nrada-r Narada; r-prcnabarhiam-to r Pracinabarhi. The verse quoted in the beginning of this anuccheda was spoken by r Nrada to r Prcnabarh. Anuccheda 27 Text 1 prvoktam evrtham- vyajayitum- svasmai svayam-praka ity uktam. tath-bhtatvam- ca vilakaa ity dy-ukta-padya eva sva-dk ity anena vyaktam asti. prva-previously; uktam-said; eva-indeed; artham-meaning; vyajayitum-to manifest; svasmai-to Himself; svayam-personally;-praka-manifest; iti-thus; uktam-the meaning; tath-bhtatvam-the state of being like that; ca-and; vilakaa-distinguished; iti-thus; di-beginning; ukta-spoken; padye-in the verse; eva-certainly; sva-dk-sva-dk; iti-thus; anena-by this; vyaktam-manifested; astiis. The individual soul is self manifest. This is confirmed by use of the words "svayam-praka" and

"sva-dk" in rmad-Bhgavatam 11.10.8 (quoted here in anuccheda 19, text 12). Text 2 tatra prakas tavad gua-dravya-bhedena dvi-vidha. prathame nijrayasya sphrti-rpa. dvitya sva-para-sphrti-nidnam- vastu-viea. tatra-there; praka-manifest; tavat-then; gua-dravya-bhedena-with the difference of the three material mdoes; dvi-vidha-two kinds; prathame-in the first; nija-own; rayasya-of the shelter; sphrti-manifestation; rpa-form; dvitya-the second; sva-own; para-other; sphrtimaniefstation; nidnam-cause; vastu-thing; viea-specific. Manifestation is of two kinds. 1. self-manifestation, where one is the seer and 2. manifestation where one is the object that is seen. Text 3 tatrtmano dravyatvd ayam eva ghyate. yath dpas" caku prakayan sva-para-sphrtimsvayam eva karoti. na tu ghadi-praka-vat tad-di-speka. tasmd ayam- svayam-praka. tathpi svam- prati na prakate. yata eva jaa ity ucyate. tm tu svam- param- ca prakayan svtmnam- prati prakamnatvt svasmai svayam-praka. yata eva cid-rpa ucyate. tatra-there; tmana-of the self; dravyatvt-because of being a thing; ayam-this; eva-indeed; ghyate-is accepted; yath-as; dpa-lamp; caku-eyes; prakayan-manifesting; sva-para-sphrtimmanifested by another; svayam-personally; eva-indeed; karoti-does; na-not; tu-but; ghadibeginning with a pot; praka-manifestation; vat-like; tat-that; di-beginning; speka-in relationship; tasmt-from that; ayam-this; svayam-praka-self-manifested; tathpi-nevertheless; svam-oneself; prati-to; na-not; prakate-is manifested; yata-from which; eva-indeed; jaa-matter; iti-thus; ucyate-is said; tm-self; tu-but; svam-own; param-another; ca-another; prakayanmanifesting; svtmnam-own self; prati-to; prakamnatvt-because of manifesting; svasmai-to himself; svayam-praka-self-manifest; yata-because; eva-indeed; cid-rpa-the spiritual form; ucyate-is said. The spirit soul should be understood in this way: The spirit soul has the power to light the lamp of the eyes and see various objects. A clay pot or other inanimate object has no such power. In this way the soul is "self-manifest" (svayam-praka), which means it has the power to manifest things before himself, or in other words to perceive sense objects. Whatever does not have that power of perception is called "inanimate matter". Because it thus has the power to perceive itself and others, the soul is called "self-manifest". That is why the soul is said to be spiritual in nature.

Text 4 tad uktam anyair api svayam-prakatvam- sva-vyavahre parnapekatvam. avedyatve saty aparoka-vyavahra-yogyatvam- veti. tat-that; uktam-said; anyai-by others; api-even; svayam-prakatvam-the state of being slefmanifest; sva-vyavahre-in one's own actions; para-others; anapekatvam-the state of being without reference to; avedyatve-in being unable to know; sati-being so; aparoka-visible to the senses; vyavahra-of activities; yogyatvam-suitableness; v-or; iti-thus. Other thinkers say that "self-manifest" means "the soul is independent in its actions", and still other thinkers say that "self-manifest " means "when something is not understood, the soul can act to try to understand it". Text 5 tatra prvatra parnapekyatva-svarpa-lakae dpa-sdharmya-jaatva-varaya svasmaipadam apekyam. paratva-lakae dpder vedyatva-rpa-vailakayam. uttaratra tu spartham. ata svadk svasmai svayam-praka ity artha. tatra-there; prvatra-previously; para-other; anapekyatva-without relation; svarpa-lakaenature; dpa-lamp; sdharmya-sameness; jaatva-material status; varaya-for rejecting; svasmaipadam-the word svasmai; apekyam-in relation to; paratva-the state of being another; lakae-in the nature; dpa-lamp; de-beginning with; vedyatva-to be known; rpa-of the form; vailakayamdifference; uttaratra-in a later place; tu-but; spaa-clear; artham-meaning; ata-from that; svadksvadrk; svasmai-to oneself; svayam-praka-personally manifest; iti-thus; artha-the meaning. In the first of these two ideas the idea of the soul's independence refutes the idea that the soul is material, like a material lamp. This idea also affirms that the word "svayam" in "svayam-praka" means "to oneself". Because the soul is thus different from a material lamp, it is clear that the word "svayam" here means "to oneself". The second of these two ideas is clear in its meaning. In this way it is clear that the word "svayam-praka", meaning "manifest to oneself" here has the same meaning as the word "sva-dk". Text 6 na csau paramtma-prakyatve ghaa-vat para-praky. paramtmanas tat-paramasvarpatvena para-prakyatvbhvt. evam evha dvbhym

na-not; ca-also; asau-he; paramtma-of the Supersoul; prakyatve-in the state of being able to be manifested; ghaa-vat-like a clay pot; para-praky-visible to others; paramtmana-of the Supersoul; tat-parama-svarpatvena-because of being the Supreme Personality of Godhead; paraprakyatva-to be manifested by others; abhvt-because of the non-existence; evam-thus; evaindeed; ha-said; dvbhym-with two verses. The Supersoul is not manifested by a source outside Himself, as clay pots or other material objects are. Because He is the Supreme Personality of Godhead, the Supersoul is not dependent on others for His being manifested. The Lord Himself explains this in the following words of rmadBhgavatam (11.22.30-31): Text 7 mamga my gua-mayy anekadh vikalpa-buddhi ca guair vidhatte vaikrikas tri-vidho 'dhytmam eka athdhibhtam adhidaivam anyat mama-of Me; aga-O dear one; my-maya; gua-mayi-consisting of the modes of material nature; anekadh-many; vikalpa-buddhi-perceptions; ca-also; guai-by the modes; vidhatteplaced; vaikrika-transfoirmations; tri-vidha-three kinds; adhytmam-adhyatma; ekam-one; athathen; adhibhtam-adhibhuta; adhidaivam-adhidaiva; anyat-another. "My dear Uddhava, My material energy, comprising three modes and acting through them, manifests the varieties of creation along with varieties of consciousness for perceiving them. The manifest result of material transformation is understood in three aspects: dhytmika, dhidaivika, and dhibhautika.*** Text 8 dg-rpam arka vapur atra randhre paraspara sidhyati ya svata khe tm yad em aparo ya dya svaynubhtykhila-siddha-siddhi dg-rpam-the form of the eyes; arkam-the sun; vapu-form; atra-here; randhre-opening; parasparam-mutual; sidhyati-is established; ya-who; svata-personally; khe-in the sky; tm-soul; yat-which; em-of them; apara-another; ya-who; dya-beginning; svaya-personally; anubhtyaperceiving; akhila-all; siddhamanifest; siddhi-source.

"Sight, visible form, and the reflected image of the sun within the aperture of the eye all work together to reveal one another. But the original sun standing in the sky is self-manifested. Similarly, the Supreme Soul, the original cause of all entities, who is thus separate from all of them, acts by the illumination of His own transcendental experience as the ultimate source of manifestation of all mutually manifesting objects."*** Text 9 vikalpam- bhedam- tad-buddhs" ca. anekadhtvam- prpacayati vaikrika iti. aneka-vikravn apy asau sthla-dy tvat tri-vidha. traividhyam aha adhytmam ity din. tni krameha drgdi-trayea. vikalpam-manifestation; bhedam-difference; tad-buddh-the conception of that; ca-and; anekadhtvam-plurality; prpacayati-cretes; vaikrika-transformations; iti-thus; anekavikravn'many transformations; api-also; asau-this; sthla-gross; dy-by vision; tvat-then; trividha-three kinds; traividhyam-three kinds; aha-said; adhytmam-adhyatma; iti-thus; dinbeginning; tni-them; kramea-with the sequence; ha-said; drg-di-trayea-by the three beginning weith the word drk. This verse describes vikalpa (manifestation), bheda (difference), and tad-buddhi (the conceptions of things). In this way many different manifestations are created. This is described with the word "vaikrika". The word "tri-vidh" indicates that three kinds of transformations are present before the gross material vision. These three kinds of manifestations are described in the passage beginning with the word "adhytmam" (rmad-Bhgavatam 11.22.30, quoted here in text 7). They are described, one after the other, in the three verses rmad-Bhgavatam 11.22.31-33. Text 10 vapur aa. atra randhre dg-goloke praviam- tat trayam- ca parasparam eva sidhyati. na tu svata. yas tu khe ke arko vartate. sa puna svata sidhayti. cakur-viayatve 'pi sva-virodhina pratiyogy-apekbhva-mtrea svata ity uktam. vapu-vapuh; aa-part; atra-here; randhre-randhra; dg-goloke-eye; praviam-entered; tatthat; trayam-thhree; ca-and; parasparam-mutual; eva-indeed; sidhyati-is proved; na-not; tu-but; svata-personally; ya-what; tu-indeed; khe-in the sky; ke-sky; arka-sun; vartate-is; sa-that; puna-again; svata-personally; sidhayti-is established; cakur-viayatve-in the eye's sphere of perception; api-even; sva-virodhina-self contradicting; pratiyogi-opposing; apeka-relation; abhvaabsence; mtrea-only; svata-svatah; iti-thus; uktam-said.

Here the word "vapu" means "part", "atra randhre" means "on the eyeballs", The three manifestations thus work together (parasparam, to reveal each other (sidhyati, on the eyes. Therefore, they are mutually dependent. They are not self-manifested and independent. However, the sun (arka, in the sky (khe, is self-manifested (svata sidhyati). Even in the eye's sphere of perception the sun does not need any other thing in order to be manifested. Therefore it is selfmanifested (svata). Text 11 evam- yath maaltmrka svata sidhayti. tathtmpty ha yad yata prvokta-dntahetor tm em adhytmdnm- yo 'para dyas tem raya. so 'pi svata sidhyati. kintu svaynubhtyeti cid-rpatvd viea. na kevalam etvad api t akhilnm- paraspara-prakasiddhnm- siddhir yasmt tath-bhta sann iti. r-bhagavn. evam-thus; yath-as; maala-circle; tma-self; arka-sun; svata-personally; sidhaytimanifested; tath-so; tm-the Supersoul; api-also; iti-thus; ha-said; yat-what; yata-from which; prva-previously; ukta-said; dnta-example; heto-cause; tm-Supersopul; em-of them; adhytmdnm-beginning with adhyatma; ya-who; apara-another; dya-first; tem-of them; raya-the shelter; sa-He; api-indeed; svata-personally; sidhyati-is manifested; kintu-however; svaynubhty-by being self manifested; iti-thus; cid-rpatvt-because of being spieitual in nature; viea-specific; na-not; kevalam-alone; etvat-in that way; api-also; tv-indeed; akhilnm-of all; paraspara-praka-siddhnm-mutually manifested; siddhi-manifestation; yasmt-from which; tath-bhta-in that way; sann-being so; iti-thus; r-bhagavn-the Supreme Personality of Godhead. This verse explains: "As the sun is self-manifested, so the Supersoul is self-manifested also." Here the word "yat" means "because of the previously stated example". "em" means "of the three things that begin with adhytma", and "yo 'para dya" means "the shelter of them". In this way the Supersoul is self-manifested. The Lord thus acts by His own transcendental experience (svaynubhty, because He is perfectly spiritual in nature. He is not only the cause of His own manifestation, but He is also the cause of the manifestation of the many mutually-dependent beings. That is His nature. The verse quoted in this anuccheda were spoken by the Supreme Personality of Godhead. Anuccheda 28 Text 1

yasmt svarpa-bhtayaiva akty tath prakate. tasmd eka-rpa-svarpa-bhktvam api dpavad eva. ntm jajna ity dau upalabdhi-mtram ity anenaivoktam- mtra-padam- taddharmnm api svarpnatiriktatvam- dhvanayati. yasmt-from which; svarpa-bhtay-internal; eva-indeed; akty-potency; tath-so; prakatemqanifests; tasmt-from that; eka-rpa-one form; svarpa-bhktvam-hjaving His own nature; apialso; dpavat-like a lamp; eva-indeed; ntm jajna ity dau-in rmad-Bhgavatam 11.3.38; upalabdhi-mtram ity anena-by th words "upalabdhi-matram; eva-indeed; uktam-said; mtra-padamthe word matra; tad-dharmnm-of that nature; api-alos; svarpa-own nature; anatiriktatvathje state of not being different; dhvanayati-declares.. Therefore the soul is manifested from the Lord's internal potency. Each soul has one nature, like a lamp. The nature of the soul is described in these words of rmad-Bhgavatam (11.3.38, which were previously quoted in this book in anuccheda 22, text 2): "The soul was never born. It will never die. It never grows. It never decays. The soul is the witness, observing the changes time forces on changeable things. The soul is consciousness, existing always and in every situation." Text 2 atha cetanatvam- nma svasya cid-rpatve 'py anyasya dehdes" cetayittvam- dpdi-prakasya prakayittva-vat. tad etat vilakaa ity d eva dntenoktam. prakaka iti cetayittve hetu. atha-now; cetanatvam-consciousness; nma-indeed; svasya-own; cid-rpatve-spiritual nature; apialso; anyasya-of another; dehde-beginning with the body; cetayittvam-the maker of consciousness; dpdi-prakasya-manifestation of lamps and other like things; prakayittva-vatlike the manifester; tat-that; etat-this; vilakaa-different; iti-thus; dv-beginning; eva-indeed; dntena-with the example; uktam-said; prakaka-manifestation; iti-thus; cetayittve-in the maker of consciousness; hetu-the reason. Thus the soul is spiritual and conscious. As a lamp or other luminous object lights up a certain place, so the soul lights up the body with consciousness. This example is given in rmadBhgavatam 11.10.8. In that verse the word "praka" means "the source of consciousness". Text 3 vypti-latvam udhariyame tm ity dau r-prahlda-vkye vypaka ity anenoktam- vyptilatvam ati-skmatay sarva-cetannta-pravea-svabhvatvam- jna-mtrtmako na ca ity atra

cid-nandtmaka ity api het-antaram. vypti-latvam-the nature of being all-pervading; udhariyame-to be explained; tm ity dau-rmad-Bhgavatam 7.6.2; r-prahlda-vkye-in the words of r Prahlada; vypaka' ity anenoktam-spoken with the word "vyapaka"; vypti-latvam-the nature of being all-pervading; atiskmatay-with great subtlety; sarva-cetannta-pravea-svabhvatvam-the nature of entering everyone's heart; jna-mtra-simply knowledge; tmaka-self; na-not; ca-also; iti-thus; atra-here; cid-nandtmaka-spiritual and full of bliss; iti-thus; api-also; het-antaram-another reason. That the Supersoul is all-pervading will be explained later, in this book, when r Prahlda's words of rmad-Bhgavatam 7.6.19-23 will be quoted. Here the word "vypaka" means that the Supersoul subtly enters the hearts of all living beings. One reason this is so is that the Lord's nature is like that, as explained in the words "jna-mtrtmako na ca" (He is not only transcendental knowledge). Another reason is that because He is spiritual and full of bliss, therefore the Lord appears as the Supersoul. Text 4 tasya tasya jaa-pratiyogitvena jnatvam- dukha-pratiyogitvena tu jnatvam nandatvamca. jnatvam- tudahtam. nandatvam- ca nirupdhi-premspadatvena sdhayati tasya-of Him; tasya-of Him; jaa-pratiyogitvena-because of not being material in nature; jnatvam-the nature of transcendental knowledge; dukha-pratiyogitvena-because of being free of suffering; tu-indeed; jnatvam-the nature of knowledge; nandatvam-the nature of bliss; ca-also; jnatvam-the nature of knowledge; tu-indeed; udahtam-declared; nandatvam-bliss; ca-and; nirupdhi-spirituasl and limitless; prema-of love; aspadatvena-because of being the resting place; sdhayati-establishes. Because He is free from any trace of matter, the Supersoul is filled with transcendental knowledge. Because He is free from suffering, the Supersoul is filled with knowledge and bliss. Because He is thus filled with transcendental knowledge and bliss, the Supersoul is the abode of limitless transcendental love. This is explained in the following words of rmad-Bhgavatam (10.14.54): Text 5 tasmt priyatama svtm sarvem eva dehinm tad-artham eva sakala

jagac caitac carcaram tasmt-therefore; priyatama-most dear; svtm-own self; sarvem-of all; eva-indeed; dehinmembodied beings; tad-artham-for his sake; eva-indeed; sakalam-all; jagac-the universe; ca-and; etatthis; carcaram-with moving and nonmoving beings. "Therefore it is the Supersoul that is most dear to every embodied living being, and it is simply for the satisfaction of the Supersoul that the whole material creation of moving and nonmoving entities exists." Text 6 spaam. r-uka. spaam-clear; r-uka-r ukadeva Gosvm. The meaning of this verse is clear. This verse was spoken by rla ukadeva Gosvm. Anuccheda 29 Text 1 tasmis" cnandtmake jne pratibimbam- yumad-arthatvam- na bhavati. kint tmatvd asmd-arthatvam eva. tac csmd-arthatvam aham-bhva eva. tato 'ham ity etac chabdbhidheyakaram eva jnam- uddha tm prakty-veo 'nyath nopapadyate. yata evvet tadya-saghata evham ity aham-bhvntaram- prpnoti. tad etad abhipretya tasyham-arthatvam ha tasmin-in this; ca-and; nandtmake-blissful self; jne-knowledge; pratibimbam-reflection; yumat-of you; arthatvam-the purpose; na-not; bhavati-is; kintv-however; tmatvt-becauzse of the self; asmd-arthatvam-for our sake; eva-indeed; tac-that; ca-and; asmd-arthatvam-for our sake; aham-bhva-ego; eva-indeed; tata-therefore; aham-I; iti-thus; etac-this; abda-word; abhidheyakaram-to be said; eva-indeed; jnam-knowledge; uddha-pure; tm-soul; prakti-matter; vea-entrance; anyath-otherwise; na-not; upapadyate-is attained; yata-from which; eva-indeed; vet-from entrance; tadya-like that; saghta-combination; eva-indeed; aham-I; iti-thus; ahambhva-false ego; antaram-after; prpnoti-attains; tat-this; etat-that; abhipretya-knowing; tasya-of him; aham-arthatvam-false ego; ha-says. When that blissful spiritual consciousness is pervertedly reflected in material consciousness, the

individual soul thinks, "I will not act for your benefit. I will only act for my benefit". In this way the individual soul comes under the grip of materialistic false-ego. Thus influenced by false-ego, the pure soul enters the material world. Without this false-ego it would not be possible for the soul to enter the material world. In this way the individual soul comes under the grip of false-ego. This is described in the following words of rmad-Bhgavatam (3.26.6):

Text 2 eva parbhidhynena karttva prakte pumn karmasu kriyamneu guair tmani manyate evam-in this way; para-other; abhidhynena-by identification; karttvam-the performance of activities; prakte-of the material nature; pumn-the living entity; karmasu kriyamneu-while the activities are being performed; guai-by the three modes; tmani-to himself; manyate-he considers. "Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself."* Text 3 parbhidhynena prakty-veena praktir evham iti mnanena prakter guai kriyamneu karmasu karttvam tmni manyate. atra niraham-bhvasya parbhidhynsambhavt parveajthakrasya cvarakatvd asty eva tasminn anyo 'ham-bhva-viea. sa ca uddha-rpa-mtranihatvn na sasra-hetur iti spaam. parbhidhynena-arbhidhynena;prakty-veena-by entering the material world; praktimatter; eva-indeed; aham-I; iti-thus; mnanena--thinking; prakte-of matter; guai-by the modes; kriyamneu-being done; karmasu-ac tions; karttvam-the doer; tmni-in the self; manyate-is thought; atra-here; niraham-bhvasya-freedom from false ego; parbhidhyna-by the false identification; asambhavt-because of being impossible; parvea-entrance; jta-born; ahakrasyaof false ego; ca-also; varakatvt-because of covering; asti-is; eva-indeed; tasminn-in that; anyaanother; aham-bhva-viea-false ego; sa-that; ca-also; uddha-rpa-mtra-nihatvn-because of confidence in the spiritual form; na-not; sasra-of the material world; hetu-the cause; iti-thus; spaam-clear. Here the world "parbhidhynena" means "by entering the material world and thinking `I am

made of matter'." In this way the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself (prakter guair kriyamneu karmasu karttvam tmani manyate). A person who is free of falseego does not think in this way. Only when a person is covered by materialistic false-ego does he think in this way. A soul who is convinced of his spiritual identity has no reason to enter the material world. That is clear. Text 4 tad evhakra-dvayam- sanne yad indriya-gae 'hami ca prasupte kastha ayam te tad anusmtir na ity atra dar#itam. tat-that; eva-indeed; ahakra-dvayam-two kinds of false ego; sanne yad indriya-gae 'hami ca prasupte kastha ayam te tad anusmtir na ity atra-in rmad-Bhgavatam 11.3.39; dar#itamrevealed. The two kinds of false-ego are described in these words of rmad-Bhgavatam (11.3.39): "When the living entity sleeps and the senses, false-ego, and material consciousness are all dormant, the unchanging soul still remembers that he had slept." Text 5 updhy-abhimntmakasyhakrasya prasuptatvt tad anusmtir na ity anena sukham aham asvapsam ity tmano 'hantayaiva parmarc ca. ata eva mm aham- njsiam ity atra paramarse 'pi updhy-abhimnino 'nusandhnbhva. anyasya t ajna-skitvennusandhnam iti dik. rkapiladeva. updhy-abhimntmakasyhakrasya-of the soul covered by false ego; prasuptatvt-because of tyhe sleeping condition; tat-of that; anusmti-memory; na-of us; iti-thus; anena-by this; sukhamhappily; aham-I; asvapsam-slept; iti-thus; tmana-of the self; ahantay-by false ego; eva-indeed; parmarc-from consideration; ca-and; ata eva-therefgore; mm-myself; aham-I; na-not; ajsiamunderstood; iti-thus; atra-here; paramarse-in consideration; api-also; updhy-abhimnina-with material misidentification; anusandhna-searching; abhva-non-existence; anyasya-of another; tvbut; ajna-of ignorance; skitvena-because of being the witness; anusandhnam-consideration; itithus; dik-the direction; r-kapiladeva-Lord Kapiladeva. Even though he was asleep, and even though he was in the grip of materialistic false-ego, the soul still remember his activity of sleeping (tad-anusmtir na). Thus, even though he is in the grip of false-ego, the soul thinks, "I slept happily." Even though he is in the grip of false-ego, the soul

does not think, "I was completely unaware of myself as I slept". The conclusion is that the soul is never in a state of unawareness. The verse quoted in the beginning of this anuccheda was spoken by Lord Kapiladeva. Anuccheda 30 Text 1 tath ntyato gyata payan yathaivnukaroti tn eva buddhi-gun payann anho 'py anukaryate tath-so; ntyata-dancing; gyata-singing; payan-seeing; yatha-as; eva-indeed; anukarotiimitates; tn-them; evam-thus; buddhiof intelligence; gun-qualities; payann-seeing; anhainactive; api-even; anukaryate-is made to imitate. The soul's nature is also described in these words of rmad-Bhgavatam (11.22.53): "Seeing others singing and dancing, one may be inclined to imitate them. In the same way, seeing the material intelligence, the inactive spirit soul may be inclined to imitate it." Text 2 prvavat. r-bhagavn. prvavat-as before; r-bhagavn-the Supreme Personality of Godhead. This verse is harmonious with the previous explanations. This verse was spoken by the Supreme Personality of Godhead. Anuccheda 31 Text 1

evam eva svapna-dantam api ghaayann ha yad-arthena vinmuya pusa tma-viparyaya pratyata upadrau sva-ira-chedandika evam-thus; eva-indeed; svapna-dantam-the example of the dream; api-also; ghatayann-doing; ha-says; yat-thus; arthena-a purpose or meaning; vin-without; amuya-of such a one; pusa-of the living entity; tma-viparyaya-upset about self-identification; pratyata-so appear; upadrau-of the superficial onlooker; sva-ira-own head; chedana-dika-cutting off. The example of the dream is further elaborated in these words of rmad-Bhgavatam (3.7.10): "The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off."* Text 2 upadraur amuyeti svapna-drar amun jvenety artha. r-maitreya. upadrau-seer; amuya-of him; iti-thus; svapna-drar-seeing in a dream; amun-by him; jvena-by the spirit soul; iti-thus; artha-the meaning; r-maitreya-r Maitreya. Here the words "upadraur amuya" mean "of the spirit soul who sees something in a dream". This verse was spoken by r Maitreya. Anuccheda 32 Text 1 sdhite ca svarpa-bhte 'ham-bhve pratiketram- bhinnatvam api sdhitam. yat tu sdhite-attained; ca-and; svarpa-bhte-own nature; aham-bhve-in false ego; pratiketramevery field of activities; bhinnatvam-difference; api-also; sdhitam-establ;ished; yat-what; tu-but. Someone may say that it is only because of the influence of the false-ego that one thinks there are many different souls, each the witness of a particular field of activities. This mistaken idea is

refuted by the Lord Himself in a passage of rmad-Bhgavatam that begins with these words (rmad-Bhgavatam 11.13.22): Text 2 vastuno yady anntva tmana prana da katha ghaeta vo vipr vaktur v me ka raya vastuna-in truth; yadi-if; anntvam-the absence of variety; tmana-of the soul; prana-the question; da-like this; katham-how?; ghaeta-it may be; va-of you; vipra-O brahmanas; vaktuthe speaker; va-or; me-of Me; ka-what?; raya-the shelter. "If your question assumes that all variety is ultimately an illusion, then how can such a question be at all meaningful? O brhmaas, what is the truth about you and about Me, who am now speaking to you?" Text 3 ity dau jni-laukika-guru-rtim- tadya-prkta-dim- vnustya svasya jvntara-sdharayakalpanmaye r-hasadeva vkye jvtmanm ekatvam. tat khalu asa-bhede 'pi jnecchun prati jnopayogitvena tam avivicyaiva samnkratvenbheda-vyapadeo yath tatraiva iti-thus; dau-beginning; jni-of the impersonalists; laukika-ordinary; guru-guru; rtim-method; tadya-of this; prkta-material; dim-vision; v-or; anustya-following; svasya-own; jva-souls; antara-other; sdharaya-common nature; kalpanmaye-imagination; r-hasadeva-r Hasadeva; vkye-in the words; jvtmanm-of the individual souls; ekatvam-oneness; tat-that; khalu-indeed; aa-of parts; bhede-in difference; api-even; jna-knowledge; icchun-desiring; pratito; jna-knowledge; upayogitvena-with appropriateness; tam-that avivicya-not separating; evaindeed; samna-equal; kratvena-with form; abheda-not different; vyapadea-teaching; yath-as; tatra-there; eva-indeed. Here Lord Hasadeva refers to the materialistic idea of the impersonalist gurus who claim that all individual souls are one and there is no true difference between them. Lord Hasadeva rejects this idea and instead explains that the spirit souls, who are part-and-parcel of the Lord, are distinct individuals. He then says (rmad-Bhgavatam 11.13.23): Text 4

pactmakeu bhteu samnev api vastuta ko bhavn iti va prano vcrambho hy anarthaka pactmakeu-made of five elements; bhteu-beings; samnev'equal; api-even; vastuta-in truth; ka-who?; bhavn-you; iti-thus; va-of you; prana-the question; vcrambha-beginning of words; hi-indeed; anarthaka-meaningless. "If your question `Who are You?' referred to the material body made of five elements, elements that are in truth all alike, then your question was only a meaningless collection of words." Text 5 tatrpy aa-bhedo 'sty eva. ata uktam- svayam-bhagavat uni caiva vapke ca paita samadarina iti nirdoam- hi samam- brahma ity di ca. tatrpi-still; aa-of parts and parcels; bheda-difference; asti-is; eva-indeed; ata-then; uktamsaid; svayam-bhagavat-by theSupreme Personality of Godhead Himself; uni caiva vapke ca paita sama-darina iti-Bhagavad-gita 5.18; nirdoam- hi samam- brahma' ity di-Bhagavad-gita 5.19; ca-also. Therefore, even though they are all parts-and-parcels of the Supreme Personality of Godhead, the individual spirit souls are individual, distinct persons, different from the Lord and from each other. The Lord describes the individual souls in these words (Bhagavad-gta' 5.18-19): "The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brhmaa, a cow, an elephant, a dog, and a dog-eater (outcaste).* "Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman."* Text 6 atra brahmeti jva-brahmaivocyate. yath yayham etat sad-asat sva-myay paye mayi brahmai kalpitam- pare iti. atra-here; brahma-Brahman; iti-thus; jva-brahma-the spirit soul; eva--indeed; ucyate-is saud;

yath-as; yayham etat sad-asat sva-myay paye mayi brahmai kalpitam- pare iti-rmadBhgavatam 1.5.27. Here the word "brahma" indicates the spiritual nature of the individual soul. That the individual soul is spiritual and transcendental is described in these words of rmad-Bhgavatam (1.5.27): "As my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle material coverings, for both the Lord and I am transcendental."* Text 7 mayi brahmai dehtmakam- pare brahmai ca jagad-tmakam- sad asat krya-kraasaghtam- sva-viayaka-myay jva-maykhyay deha evham- tath indra-candrdy-tmakamjagad evevara itdam- kalpitam eva. yay maty paye payamty artha. samnkratvd eva prvavad anyatra ca so 'ham- sa ca tvam iti. tad evam- sarvem eva jvnm ekkratve sati mayi-mayi; brahmai-brahmani; dehtmakam-body; pare-pare; brahmai-brahmani; ca-and; jagad-tmakam-the universe; sad asat-sad asat; krya-kraa-saghtam-cause and effect; svaviayaka-in the range of perception; myay-by maya; jva-soul; my-potency; khyaynamed; dehabody; eva-indeed; aham-I; tath-so; indra-candrdy-tmakam-beginning with Indra and Candra; jagat-universe; eva-indeed; vara-controller; iti-thus; idam-this; kalpitam-considered; eva-indeed; yay-by which; maty-idea; paye-I see; payami-I see; iti-thus; artha-the meaning; samna-equal; kratvt-because of having a form; eva-indeed; prvavat-as before; anyatra-in another place; caalso; sa-he; aha+I; sa-he; ca-also; tvam-you; iti-thus; tat-that; evam-thus; sarvem-of all; evaindeed; jvnm-souls; ekkratve-in the state of having a form; sati-being so. Here the words "mayi brahmai" mean "the soul that resides in the material body", "pare brahmai" mean "He who is the soul of the entire universe", and "sad asat" mean "cause and effect". In this way the individual spirit soul, who is called the "jva-my" (the potency that is the individual soul, resides in the material body. (Here Nrada says, "I am such an individual soul". As the individual spirit soul resides in a particular material body, in the same way the Supreme Personality of Godhead, who is the controller of the entire universe, also resides in the bodies of Indra, Candra, and all others. "Kalpitam" here means "with this understanding", "yay" means "with this idea", and "paye" means "I see". In this way, in the previous statements of this book, and in many other places also in the scriptures , it is seen that the nature of the individual souls is in many ways like the nature of the Supreme Personality of Godhead Himself. That is why in some places the scriptures declare, "The Supreme Personality of Godhead is like that, I am like that, and you are also like that". That all spirit souls have the same kind of spiritual nature is also confirmed by these words of rmad-Bhgavatam (11.10.32):

Text 8 yvat syd gua-vaiamya tvan nntvam tmana nntvam tmano yvat pratantrya tadaiva hi yvat-as; syt-is; gua-vaiamyam-difference of modes; tvan'then; nntvam-variety; tmanaof the soul; nntvam-variety; tmana-of the soul; yvat-as long as; pratantryam-superiority; tadthen; eva-indeed; hi-indeed. "As long as one thinks the different modes of material nature create different kinds of souls, one will think that the souls have many different kinds of natures. As long as one thinks the souls have many different kinds of natures, one will remain in the grip of material illusion." Text 9 ity diu devdi-deha-bheda-ktagantuka-nntvam- nindyate iti-thus; diu-beginning; deva-demigods; di-beginning with; deha-of material bodies; bhedadifferences; kta-done; gantuka-attaining; nntvam-variety; nindyate-is criticized. In these words the idea that the different species of living entities, beginning with the demigods, and descending to the lowest forms of life, house different kinds of souls is strenuously refuted. Text 10 veu-randhra-vibhedena bheda ajdi-samjita abheda-vypino vyos tath tasya mahtmana veu-of a flute; randhra-holes; vibhedena-with differences; bheda-difference; ajdi-samjitawith the different notes, beginning with aja; abheda-vypina-not different; vyo-of wind; tathso; tasya-of that; mahtmana-of the soul. The idea that a different Supersoul resides in the material bodies of the different living entities is refuted by these words of r Viu Pura (2.14.32):

"A flute has many holes, which produce different notes and scales, beginning with aja. However, the wind that blows through the flute is one. In the same way it is the same Supersoul, His identity always unchanged, who stays in different material bodies of the conditioned souls." Text 11 ity dikam- tu paramtma-viayakam eva. tad etat sarvam abhipretya jvnm- prati-ketrambhinnatvam- sva-pakatvena nidar#ayanti iti-thus; dikam-beginning; tu-but; paramtma-viayakam-the sphere of the Supersoul; evaindeed; tat-this; etat-that; sarvam-all; abhipretya-knowing; jvanam-of soul; prati-ketram-in every body; bhinnatvam-difference; sva-pakatvena-own side; nidar#ayanti-show. These words of r Viu Pura describe the Supersoul. Although the Supersoul residing in the different material bodies is one person, the individual spirit souls in the different material bodies are all different persons. This is described in the following words of rmad-Bhgavatam (10.87.30): Text 12 aparimit dhruvnubhto yadi sarva-gata iti. aparimit dhruvnubhto yadi sarva-gata iti-rmad-Bhgavatam 10.87.30. "O Supreme Eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control. But if the living entities are accepted as minute energies of Your Lordship, then they are at once subject to Your supreme control. Therefore real liberation entails surrender by the living entities to Your control, and that surrender will make them happy. In that constitutional position only can they be controllers. Therefore, men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually misleading themselves and others."* Text 13

atra yadi-abdt prva-phenparimitatvam- dhruvatvam- csandigdham iti tatra svapakatvampact phena sarva-gatatvam- tu sandigdham iti tatra para-pakatvam- spaam eva. atra-here; yadi-abdat-from the word "yadi"; prva-phena-by the previous quotation;

aparimitatvam-the state of being limitl;ess; dhruvatvam-the state of being eternal; ca-also; asandigdham-untouched by matter; iti-thus; tatra-there; svapakatvam-own nature; pact-then; phena-by the quotation; sarva-all; gatatvam-pervading; tu-but; sandigdham-in contact; iti-thus; tatra-there; para-pakatvam-the state of being with others; spaam-clear; eva-indeed. The words that follow the word "yadi" affirm that the Supreme Personality of Godhead is limitless, eternal, and untouched by matter. That is the Supreme Lord's nature. The words that follow that description affirm that the Supreme Personality of Godhead is present everywhere in the material world. That act establishes the Lord's relationship with the living entities. This is clearly stated. Text 14 ata eva eko deva sarva-bhteu gha ity dikam- paramtma-param- vkyam- jvnm anekatvam- bodhayati. rutaya. ata eva-therefore; eko deva sarva-bhteu gha ity dikam-r Svetasvatara Upanisad 6.11; paramtma-param-teh Supersoul; vkyam-statement; jvnm-of the individual spirit souls; anekatvam-plurality; bodhayati-teaches; rutaya-the Personified Vedas. The Supersoul is also described in these words of vetvatara Upaniad (6.11): "The Supreme Personality of Godhead manifests Himself as the all-pervading Supersoul, the witness present in the hearts of all living entities. He witnesses all activities of the living entity. He is the supreme living force, and yet He is transcendental to all material qualities."* Anuccheda 33 Text 1 pratiketra-bhinnatve ket-antaram au iti. au paramur ity artha. paramus" ca yasya dig-bhede 'py ao na kalpayitum- akyate. sa evasya par kaheti tad-vida. aor apy akhaadeha-cetayittvam- prabhva-viea-rpd gud eva bhavati. yath ira dau dharyamnasya jtujhaitasypi mahuadhi-khaasykhaa-deha-pui-kradi-hetu prabhva. yath vayaskntder loha-calandi-hetu prabhva eva. tadvat. tad etad anutvam ha skmnm apy ahamjva iti. pratiketra-in every field of activities; bhinnatve-in difference; ket-reason; antaram-another;

au-atomic; iti-thus; au-atomic; paramu-an atom; iti-thus; artha-the meaning; paramuatom; ca-and; yasya-of which; dik-direction; bhede-in difference; api-also; aa-a part; na-not; kalpayitum-to conceive; akyate-is able; sa-that; eva-indeed; aasya-of a part; par kah-highest point; iti-thus; tat-that; vida-understanding; ao-of an atom; api-also; akhaa-unbroken; dehaof the body; cetayittvam-the satate of being conscious; prabhva-viea-rpt-from the specific power; gut-from the quality; eva-indeed; bhavati-is; yath-as; ira-head; dau-in the beginning; dharyamnasya-holding; jtu-jhaitasya-at once; api-also; mahuadhi-great medicine; khaasyabroken; akhaa-unbroken; deha-body; pui-of nourishment; kraa-cause; di-first; hetu-cause; prabhva-power; yath-as; vayas-kntde-beginning with a magnetic; loha-people; calanamoving; di-beginning; hetu-cause; prabhva-power; eva-indeed; tadvat-in that way; tat-this; etatthat; anutvam-atomic nature; ha-said; skmnm-of small things; api-also; aham-I; jva-the individual soul; iti-thus. Another reason why the individual souls in the different material bodies are all different persons and are not the same is given in the word "au", which means "atom". No one can count the number of atoms present in all directions. The atom is the smallest of all small things. This is known by the wise. Therefore the soul, atomic in size, fills the entire material body with consciousness. That is the soul's nature. As medicine placed in the mouth strengthens the entire body, and as a magnet moves pieces of iron, so the soul exerts its influence over the material body. The atomic nature of the soul is described by the Lord Himself in these words of rmad-Bhgavatam (11.16.11): "Of atomic particles, I am the soul." Text 2 tasmt skmat-parakaha-prpto jva ity artha. durjeyatvd yat sukmatvam- tad atra na vivakitam. mahatm- ca mahn aham- skmnm apy aham- jva iti paraspara-pratiyogitvena vkya-dvayasynantaryoktau svarasya-bhagt. prpaca-madhye hi sarva-kraatvn mahattattvasya mahattvam- nma vypakatvam. na tu pthivy-dy-apekay sujeyatvam- yath tadvat prpace jvanam api sukmatvam- paramutvam eveti svrasyam. tasmt-therefore; skmat-parakaha-prpta-being the smallest of particles; jva-the individual soul; iti-thus; artha-the meaning; durjeyatvt-becausze of being difficult to understand; yat-what; sukmatvam-smalness; tat-that; atra-here; na-not; vivakitam-desired to be said; mahatm-of the large; ca-also; mahn-the largest; aham-I; skmnm-of the smallest; api-also; aham-I; jva-the soul; iti-thus; paraspara-mutual; pratiyogitvena-opposites; vkya-dvayasya-of the two statements; anantarya-not within; uktau-in the words; svrasya-appropriateness; bhagtbecause of breaking; prpaca-madhye-in the midst of the material world; hi-indeed; sarvakraatvn-because of being the cause of all; mahat-tattvasya-of the mahat-tattva; mahattvam-the largeness; nma-inded; vypakatvam-the state of being all-pervading; na-not; tu-indeed; pthivy-dyapekay-in relation to the material elements, which begin with earth; sujeyatvam-to be easily understood; yath-as; tadvat-so; prpace-in the material world; jvanam-of the individual spoirit

souls; api-also; sukmatvam-smallness; paramutvam-atomic nature; eva-indeed; iti-thus; svrasyam-appropriate. In this way it is said that the individual soul is the smallest of the small. Because it cannot be easily understood, were will not here describe the great smallness of the soul's size. In rmadBhgavatam (11.16.11):the Supreme Personality of Godhead declares: "Of great things I am the mahat-tattva, and of small things I am the spirit soul." These two statements seem to be mutually contradictory. Because the Supreme Personality of Godhead is the original cause of everything, He is all-pervading in the material world. In this way he is the greatness of the mahat-tattva. He is also the smallness of the individual souls. which should not be considered material, like earth or the other material elements. Understood in this way, the Lord's statement is appropriate and logical. Text 3 rutayas" ca eo 'nurtm cetas veditavya yasmin pra pacadh samvivea iti. balgra-atabhgasya atadh kalpitasya ca bhgo jva sa vijeya iti. rgra-mtro hy aparo 'pi da iti ca. rutaya-the Srutis; ca-and; ea-he; anu-atomic; tm-soul; cetas-by the mind; veditavya-to be known; yasmin-in which; pra-the breath; pacadh-in five ways; samvivea-entered; iti-thus; balgra-of the tip,of a hair; ata-bhgasya-of a hundredth part; atadh-in a hundred parts; kalpitasya-considered; ca-also; bhga-part; jva-the soul; sa-he; vijeya-to be known; iti-thus; agra-mtra-the tip; hi-indeed; apara-not great; api-also; da-seen; iti-thus; ca-also. The ruti-stras also describe the atomic nature of the individual soul. In the Muaka Upaniad (3.1.9, it is said: "The soul is atomic in size and can be perceived by perfect intelligence. The atomic soul is floating in five kinds of air (pra, apna, vyna, samna, and udna), and is situated within the heart."* In the vetvatara Upaniad (5.9, it is said: "When the upper point of a hair is divided into one hundred parts, and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul."* In the vetvatara Upaniad (5.8, it is also said:

"The spirit soul is atomic in size." Text 4 r-bhagavn. r-bhagavn-the Supreme Personality of Godhead. The verse quoted in the beginning of this anuccheda was spoken by the Supreme Personality of Godhead. Anuccheda 34 Text 1 tath aparimit dhruvnubhto yadi sarva-gat tarhi na syateti niyamo dhruva-netarath ajani ca yan-maya tad avimucya nityant bhavet samam anujnat yad amata mata-duatay tath-so; aparimit-countless; dhruv-eterna; tanubhta-emobodied souls; yadi-if; sarva-gat-allpervading; tarhi-then; na-not; ssyat-rulership; iti-thus; niyama-rule; dhruva-O eternal Lord; nanot; itarath-otherwise; ajani-born; ca-and; yan-mayam-consisting of whom; tat-that; avimucya-not becomign free; nityant-controller; bhavet-may be; samam-equality; anujnatm-of they who know; yat-what; amatam-misunderstood; mata-opinion; duatay-because of falseness. That the individual souls are different from the Supreme Personality of Godhead is confirmed by these words of rmad-Bhgavatam (10.87.30): "O Supreme Eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control. But if the living entities are accepted as minute energies of Your Lordship, then they are at once subject to Your supreme control. Therefore real liberation entails surrender by the living entities to Your control, and that surrender will make them happy. In that constitutional position only can they be controllers. Therefore, men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually misleading themselves and others."* Text 2

ayam artha paramtmano 'atvam- tasm jyamnatvam- ca jvasya ruyate. tatra mamaivo jva-loke ity di siddhe 'satve tvat tasya vibhutvam ayuktam ity ahu aparimit vastuta evnanta-sakhy nitys" ca ye tanu-bhto jvas te yadi sarva-gat vibhava syus tarhi tem- vypyatvbhvena samatvt syateti niyamo na syt. varo niyant jvo niyamya iti vedakta-niyamo na ghatata ity artha. ayam-this; artha-the meaning; paramtmana-of the Supersoul; aatvam-the status of a part; tasmj-from that; jyamnatvam-the status of being born; ca-also; jvasya-of ths soul; ruyate-is heard; tatra-there; mamaivo jva-loke ity di-in Bhagavad-gita 15.7; siddhe-proved; asatve-the status of being a part; tvat-then; tasya-of Him; vibhutvam-all-powwerfulness and all-pervasiveness; ayuktam-improper; iti-thus; ahu-said; aparimit-aparimita; vastuta-in truth; eva-indeed; anantalimitless; sakhy-in number; nity-eternal; ca-and; ye-who; tanu-bhta-emobidied souls; jvasouls; te-they; yadi-if; sarva-gat-all-pervading; vibhava-all-pervading; syu-are; tarhi-then; temof them; vypyatvbhvena-with the absence of being all-pervading; samatvt-because of equality; syat-the state of being the controller; iti-thus; niyama-the controller; na-not; syt-is; varathe Supreme Personality of Godhead; niyant-the controller; jva-the individual soul; niyamya-the controlled; iti-thus; veda-kta-niyama-the conclusion of the Vedic scriptures; na-not; ghatata-is; iti-thus; artha-the meaning. Here is the meaning: the ruti-stras declare that the individual soul is a part-and-parcel of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gta' (15.7), where the Supreme Lord declares: "The living entities in this material world are M<y parts and parcels."* Because they are parts of the Lord, it is not possible for the individual souls to be all-pervading. This verse (rmad-Bhgavatam 10.87.30, declares: "O Supreme Eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control." The truth is, however, that the Supreme Personality of Godhead is clearly the controller, and the individual spirit souls are clearly under His control. It cannot be claimed that this is not he conclusion of the Vedic literatures. Text 3 he dhruva itarath jvasyutvena vypyatva-bhve tu sati na tan-niyama iti na. api tu sa ghatata evety artha. he-O; dhruva-eternal; itarath-otherwise; jvasya-of the individual soul; autvena-with atomic size; vypyatva-bhve-the state of being all-pervading; tu-but; sati-being so; na-not; tan-niyamaunder Your control; iti-thus; na-not; api-also; tu-but; sa-he; ghatata-may be; eva-indeed; iti-thus;

artha-the meaning. The verse therefore affirms, "If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control." Therefore it is not possible that the individual spirit souls are all-pervading. That is the meaning. Text 4 atha yato va imni bhtni jyanta iti jyamnatvvasthym api vypya-vypakatvenaiva niyamya-niyanttvam- bhavati. atha-now; yata-from whom; va-indeed; imni-these; bhtni-living entities; jyanta-are born; iti-thus; jyamnatva-of being born; avasthym-in the state; api-even; vypya-as what is pervading; vypakatvena-as He who is all-pervading; eva-indeed; niyamya-the controlled; niyanttvam-the state of being the controller; bhavati-is. That the individual,souls are manifested from the Supreme Personality of Godhead is explained in these words of Taittirya Upaniad (3.1.1): "All created beings emanate from the Absolute Truth, the Supreme Personality of Godhead."* Because the individual spirit souls are manifested from the Lord the relationship between the individual soul and the Lord is that of controlled (the individual soul, and controller (the Supreme Lord, or the object in which all-pervasiveness is manifested (the individual soul, and the person who is all-pervading (the Supreme Lord). Text 5 sarvatraiva krya-kraayos tathbhva-dar#and ity hu ajanti. yan-mayam- yadupdnakam- yaf ajani jtam- jyata ity artha. tad-updnam- kart tasya jyamnasya yasmin niyant bhavet tad avimucya kicid apy auktv vypyaivety artha. sarvatra-everywhere; eva-indeed; krya-kraayo-of cause and effect; tathbhva-dar#antfrom seeing like that; iti-thus; hu-said; ajanti-ajani; yan-mayam-consisting of which; yadupdnakam-the cause; yaf-what; ajani-was born; jtam-born; jyate-born; iti-thus; artha-the meaning; tad-updnam-the cause of that; kart-the creator; tasya-of that; jyamnasya-being born; yasmin-in which; niyant-the controller; bhavet-is; tat-that; avimucya-not being free; kicitsomething; api-also; anuktv-not saying; vypya-pervading; eva-indeed; iti-thus; artha-the meaning.

Seeing everywhere the chain of causes and effects are manifested in this way, the speaker of this verse says "ajani" (was born. The word "yan-mayam" means "consisting of this", and ""yad ajani" means "was born". The phrase "yan niyantr bhavet tad avimucya" means "He is the creator". Although not explicitly stated, here it is hinted "He is all-pervading". Text 6 kim- ca yad-updna-rpam- paramtmkhyam- tattvam- kenpy aparea samam- samnam ity anujnatm- ya kacit tatha vadati. tatrnujam api dadatm amatam- janam- na bhavatty artha. tatra hetu mata-duatay tasya matasyuddhatvena. tatruddhatvam- ruty ca virodht. kim- ca-furthermore; yad-updna-rpam-in the form of the creator; paramtmkhyam-called the Supersoul; tattvam-truth; kenpi-somehow; aparea-by another; samam-equal; samnam-equal; iti-thus; anujnatm-of they who know; ya-who; kacit-someone; tatha-so; vadati-says; tatra-there; anujam-knowledge; api-also; dadatm-gives; amatam-opinion; janam-knowledge; na-not; bhavatiis; iti-thus; artha.-the meaning; tatra-there; hetu-cause; mata-duatay-mata-dustaya; tasya-of that; matasya-idea; auddhatvena.-with impurity; tatra-there; auddhatvam-impurity; ruty-by the srutis; ca-and; virodht-because of contradiction. Some thinkers claim that the individual souls are equal to the Supersoul, who is the creator of the the worlds. This idea is not true. It is not real knowledge (amatam). The word "mata-duatay" means "this idea is impure, for it contradicts the conclusions of the ruti-stras". Text 7 rutis" ca asamo v ea paro na hi kacid evam- dyate.sarve t ete na va jyante ca mriyante ca chidr hy ete bhavanty atha paro na jyante na mriyate sarve hy apras" ca bhavanti iti caturveda-ikhym. ruti-the Sruti-sastra; ca-and; asama-not equal; v-indeed; ea-he; para-the Supreme; na-not; hi-indeed; kacit-someone; evam-thus; dyate-is seen;.sarve-all; tv-indeed; ete-they; na-not; vaindeed; jyante-are born; ca-and; mriyante-die; ca-and; chidr-faults; hi-inded; ete-they; bhavantiare; atha-then; para-supreme; na-not; jyante-born; na-not; mriyate-dies; sarve-all; hi-indeed; apra-inferior; ca-also; bhavanti-are; iti-thus; catur-veda-ikhym-in the Catur-veda-ikh. In the ruti-stra, in the Catur-veda-ikh, it is said:

"No individual soul is equal to the Supreme Personality of Godhead. All individual souls are born, die, and are filled with many faults. The Supreme Personality of Godhead is never born and never dies. All the individual souls are imperfect and subordinate to the Lord." Text 8 na tat-samas" cbhyadhikas" ca dyate iti. na-not; tat-sama-equal to Him; ca-and; abhyadhika-greater; ca'and; dyate-is seen; iti-thus. In the vetvatara Upaniad (6.8, it is said: "No one is greater than the Supreme Personality of Godhead. No one is equal to the Supreme Personality of Godhead." Text 9 atha kasmd ucyate brahma bhati bhmayati ca iti cnyatra. atha-now; kasmt-from whom?; ucyate-is said; brahma-the Supreme; bhati'creates; brhmayatisustains; ca-and; iti-thus cnyatra. In the scriptures it is also said: "Who created all the worlds? The Supreme Personality of Godhead creates and sustains all existence." Text 10 bhatvd brhaatvc ca yad brahma paramam- vidu iti r-viu-pure. bhatvt-because of greatness; brhaatvc-because of making great; ca-and; yat-what; brahmaSupreme; paramam-Su"reme; vidu-know; iti-thus; r-viu-pure-r Viu Purana. In the r Viu Pura (1.12.57, it is said: "The wise know that the Supreme Personality of Godhead is the master of all, for it is He who creates and sustains all existence."

Text 11 ata paramtmana eva sarva-vypakatvam. eko deva sarva-bhteu gha sarva-vyp sarvabhtntartm ity dau. tasmd aur eva jva iti. ata-then; paramtmana-of the Supersoul; eva-indeed; sarva-vypakatvam-all-pervasiveness; eko deva sarva-bhteu gha sarva-vyp sarva-bhtntartm ity dau-Svetasvatara Upanisad 6.11;. tasmt-therefore; au-atomic; eva-indeed; jva-the soul; iti-thus. The Supersoul's all-pervasiveness is described in these words of vetvatara Upaniad (6.11): "The Supreme Personality of Godhead manifests Himself as the all-pervading Supersoul, the witness present in the hearts of all living entities. He witnesses all activities of the living entity. He is the supreme living force, and yet He is transcendental to all material qualities."* From these words the truth that the individual spirit souls are atomic in size may also be inferred. Text 12 yat tu r-bhagavad-gtsu nitya sarva-gata sthnu ity din jva-nirpaam. tatra sarvagata r-bhagavn eva tat-sthas tad-ritas" cs aus" ceti sarva-gata sthnur jva prokta. rutaya. yat-what; tu-indeed; r-bhagavad-gtsu-in Bhagavad-gita; nitya sarva-gata sthnu ity dinin Bhagavad-gita 2.24; jva-nirpaam-description of the individual souls; tatra-there; sarva-gataall-pervading; r-bhagavn'the Supreme Personality of Godhead; eva-indeed; tat-stha-staying there; tad-rita-taking shelter there; ca-and; asau-He; au-atomic; ca-and; iti-thus; sarva-gataall-pervaing; sthnu-staying; jva-the soul; prokta-said; rutaya-the personified Vedas. The soul is also described in these words of Bhagavad-gta' (2.24): "The soul is everlasting, all-pervading, unchangeable, immovable, and eternally the same."* In this verse the word "sarva-gata" (all-pervading, refers to the Supreme Personality of Godhead. The word "sarva-gata" may also refer to an unchanging atomic individual soul who takes shelter (gata, of the the Supreme Personality of Godhead, who is everything (sarva). The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas.

Anuccheda 35 Text 1 atha uddha-svarpatvn nitya-nirmalatvam udhtam eva uddho vicae hy aviuddha-kartu ity anena. atha-now; uddha-svarpatvn-because of purity; nitya-nirmalatvam'eternal purity; udhtamsaid; eva-indeed; uddho vicae hy aviuddha-kartu ity anena-rmad-Bhgavatam 5.11.12. That the individual soul is eternally pure in its nature is described in these words of rmadBhgavatam (5.11.12): "A person who is pure and liberated in this life can see all these things vividly." Text 2 tath tenaiva uddhasypi jatrtvam apy udhtam. janam- ca nityasya svabhvika-dharmatvn nityam. ata eva na vikriytmakam api. tath caitanya-sambandhena dehde karttva-dar#ant. kvacid acetanasya karttvam- ca. tatha-so; tena-by that; eva-indeed; uddhasya-pure; api-also; jatrtvam-the status of being the knower; api-also; udhtam-said; janam-knowledge; ca-and; nityasya-eternal; svabhvikadharmatvt-because of his own nature; nityam-eternal; ata eva-therefore; na-not; vikriytmakamsubjected to change; api-also; tath-so; caitanya-sambandhena-by consciousness; dehdebeginning with the material body; karttva-of beingthe doer; dar#ant-because of the sight; kvacitsomewhere; acetanasya-unconscious; karttvam-the status of being the doer; ca-also. These words explain that a soul who is pure can understand the truth. A soul who is eternally pure knows the eternal truth. Such a soul is not subjected to various kinds of material transformations. In this way a soul who is conscious of the truth acts in a particular way in relation to his material body and the various things of this world. A person who is not aware of the truth acts in a different way in relation to these things. Text 3 na te tvat kriyate kicanare ity ad ntarymi-caitanya-sambandhena bhavatty ag-krc ca uddhd eva karttvam- pravartate.

na-not; te-without; tvat-you; kriyate-is done; kicana-anything; are-Oh; iti-thus; advbeginning; ntarymi-of the Supersoul; caitanya-sambandhena-with awareness; bhavati-is; iti-thus; ag-krc-from accepting; ca-and; uddht-from purity; eva-certainly; karttvam-the state of being the doer; pravartate-does. In the scriptures it is said: "O Lord, without Your help no one has the power to do anything." In this way the pure soul understands the position of the Supersoul, the the Supersoul is, ultimately, the real doer of activities.

Text 4 tad uktam- dehendriya-pra-mano-dhiyo 'mi yad-aa-viddh pracaranti karmasu iti. tat-that; uktam-said; dehendriya-pra-mano-dhiyo 'mi yad-aa-viddh pracaranti karmasu itirmad-Bhgavatam 6.16.24. This is also described in the following words of rmad-Bhgavatam (6.16.24): "As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind, and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman."* Text 5 tat tpdhi-prdhnyena pravartamnam updhi-dharmatvena vyapadiyate. tat-that; tu-but; updhi-designation; prdhnyena-by prime importance; pravartamnam-being so; updhi-dharmatvena-by the nature of the designation; vyapadiyate-will be explained. The superior position of the material nature is described in these words of rmad-Bhgavatam (3.26.8): Text 6

yath krya-kraa-karttve kraam- praktim- vidu ity dau. yath krya-kraa-karttve kraam- praktim- vidu ity dau-rmad-Bhgavatam 3.26.8. "The cause of the conditioned soul's body and senses and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself."* Text 7 paramtma-prdhnyena pravartamnas tu nirupdhikam evety ha paramtma-prdhnyena-the ultimate superiority of the Supersoul; pravartamna-being so; tuindeed; nirupdhikam-free from matter; eva-indeed; iti-thus; ha-said.

Above the material nature is the Supersoul. By understanding the ultimate superiority of the Supersoul, the individual soul attains the transcendental state where he is freed from the touch of matter. This is described in rmad-Bhgavatam (11.25.26). where the Supreme Personality of Godhead declares: Text 8 sttvika karako 'sag rgndho rjasa smta tmasa smti-vibhrao nirguo mad-apraya sttvika-in the mode of goodness; karaka-a worker; asag-unattached; rgndha-blinded by passion; rjasa-in the mode of passion; smta-considered; tmasa-in the mode of ignorance; smti-vibhraa-destruction of memory; nirgua-freed from the three modes; mad-apraya-one who takes shelter of Me. "A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature."***

Text 9 spaam. r-bhagavn. spaam-clear; r-bhagavn-the Supreme Personality of Godhead. The meaning of this verse is clear. This verse was spoken by the Supreme Personality of Godhead. Anuccheda 36 Text 1 atha bhokttvam- samvedana-rpatvena yath tath tatraiva cid-rpe paryavasyatty ha atha-now; bhokttvam-the state of being the enjoyer; samvedana-rpatvena-by perception; yathas; tath-so; tatra-there; eva-indeed; cid-rpe-in consciousness; paryavasyati-concludes; iti-thus; hasaid. That the spirit soul experiences the various perceptions offered in the material world is described in these words of rmad-Bhgavatam (3.26.8):

Text 2 bhokttve sukha-dukhnm- puruam- prakte param iti. bhokttve sukha-dukhnm- puruam- prakte param iti-rmad-Bhgavatam 3.26.8. "The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself."* Text 3 kraam- vidu iti prvenaivnvaya. r-kapiladeva.

kraam-the cause; vidu-the learned understand; iti-thus; prvena-by the previous; eva-indeed; anvaya-the meaning; r-kapiladeva-Lord Kapiladeva. The phrase that precedes these words is "kraa vidu" (learned men know this is the cause). This verse was spoken by Lord Kapiladeva. Anuccheda 37 Text 1 atha paramtmaika-eatva-sva-bhvas" ceti vykhyeyam. eka paramtmano 'nya eo 'a. sa csau sa ca eka-ea. paramtmana eka-ea paramtmaika-ea. tasya bhvas tattvam- tad eva sva-bhva praktir yasya sa paramtmaika-eatva-sva-bhva. tath-bhtas" cyam- sarvad moka-daym apty artha. etdatvam- csya svata sva-rpata eva. na tu pariccheddin. atha-now; paramtm-of the Supersoul; eka-eatva-sva-bhva-an ekasesa-samasa; ca-also; itithus; vykhyeyam-explained; eka-one; paramtmana-of the Supersoul; anya-another; ea-the remaining one; aa-the part; sa-also; ca-and; asau-he; sa-he; ca-and; eka-ea-ekasesa; paramtmana-of the Supersoul; eka-ea-ekasesa; paramtmaika-ea-an ekasesa of the Supersoul; tasya-of Him; bhva-the nature; tattvam-the truth; tat-that; eva-indeed; sva-bhva-own nature; prakti-nature; yasya-of whom; sa-He; paramtmaika-eatva-sva-bhva-an ekasesa of the Supersoul; tath-bhta-like that; ca-also; ayam-He; sarvad-always; moka-daym-in the condition of being liberated; api-also; iti-thus; artha-the meaning; etdatvam-the state of being like that; ca-also; asya-of him; svata-personally; sva-rpata-by his own nature; eva-indeed; na-not; tu-but; pariccheda-limitation; din-beginning. rla rdhara Svm comments on this verse: "This is an ekaea-samsa with the Supersoul as the first member of the compound." In this ekaea-samsa the eka is the Supersoul and the ea is the part-and-parcel living entity. In this compound word the nature of the Supersoul is described. Here it is said that the Supersoul is eternally free from the touch of matter. That is His nature. He is never subjected to material limitations. Note: An ekaea-samsa is a single word that refers to two persons. The word "puruam" (the person, in the previous text quoted from Supreme Personality of Godhead is the ekaea-samsa referred to here. This word refers to both the Supreme Personality of Godhead and the individual spirit soul.

Text 2 tadya-svabhvikcintya-akty svabhvika-tadya-rami-paramu-sthnyatvt aupadhikvasthym- t aena prakti-eatvam api bhavatti ca svata ity asya bhva. tadya-of Him; svabhvika-nature; acintya-inconceivable; akty-with the potency; svabhvikanature; tadya-of Him; rami-rays of light; paramu-atom; sthnyatvt-of the condition; aupadhika-of matter; avasthym-in the condition; tv-indeed; aena-as a part; prakti-nature; eatvam-the ending; api-also; bhavati-is; iti-thus; ca-also; svata-personally; iti-thus; asya-of this; bhva-the meaning. By His inconceivable potency the Supreme Personality of Godhead manifests the individual souls, who are His parts and parcels and who are like atomic particles of light manifested from Him. Because the individual souls are thus parts of the Supreme Lord, the use of an ekaea-sam~sa here is appropriate. Text 3 akti-rpatvam- csya taastha-akty-tmakatvt. tath tadya-rami-sthnyatve 'pi nitya-tadrayitvt tad-vyatirekea vyatirekt hetur jvo 'sya sargde ity anusrea jagat-sau tatsdhanatvt. dravya-rpatve 'pi prdhna-smyc cvagamyate. akti-rpatvam-the nature of the potency; ca-and; asya-of Him; taastha-akty-tmakatvtbecause of being the marginal potency; tath-so; tadya-rami-sthnyatve-because of beinmg partcles of light; api-also; nitya-tad-rayitvt-because of taking shelter of Him eternally; tadvyatirekea-by being different from Him; vyatirekt-because of difference; hetu-the cause; jvathe individual spirit soul; asya-of Him; sargde-beginning with creation; iti-thus; anusrea-by following; jagat-sau-in the creation of the material world; tat-sdhanatvt-because of that method; dravya-rpatve-in the nature of the thing; api-also; pradhna-of the most important; smyt-because of likeness; ca-also; avagamyate-is known.

The individual spirit soul is the marginal potency of the Supreme Lord. The soul is a particle of light manifested from the Lord. The soul eternally rests within the Lord. In these ways the individual soul is different from the Supreme Lord. Still, in other ways, the individual soul is certainly like the Lord. The individual soul even shares, to an extent, the Lord's activity of creating the material world. This is seen in the following words of rmad-Bhgavatam (12.7.18): "Out of ignorance the living entity performs material activities and thereby becomes in one

sense the cause of the creation, maintenance, and destruction of the universe."*** Text 4 uktam- ca prakti-vieatvena tasya aktitvamviu-akti par prokt ketrajkhy tathpar avidy karma-samjny tty aktir iyate. iti. uktam-said; ca-also; prakti-vieatvena-a specific potency; tasya-of Him; aktitvam-the state oif being a potency; viu-akti-the potency of Lord Viu; par-spiritual; prokt-it is said; ketrajkhy-the potency known as ksetrajna; tath-as well as; par-spiritual; avidy'ignorance; karma-fruitive activities; samj-known as; any-other; tty-third; akti-potency; iyate'known thus; iti-thus. The individual spirit souls are also a specific potency of the Supreme Lord. This is described in the following words of Viu Pura (6.7.61 and 63): "The potency of Lord Viu is summarized in three categories: namely the spiritual potency, the living entities, and ignorance. The spiritual potency is full of knowledge, the living entities, although belonging to the spiritual potency, are subject to bewilderment, and the third energy, which is full of ignorance, is always visible in fruitive activities."* Text 5 tay tirohitatvc ca akti ketraja-samjit sarva-bhteu bhpla tratamyena vartate iti ca viu-pure. tay-by her; tirohitatvc-from being freed from the influence; ca-also; akti-the potency; ketraja-ksetrajna; samjit-known by th ename; sarva-bhteu-in different types of bodies; bhpla-O king; tratamyena-in different degrees; vartate-exists; iti-thus; ca-and; viu-pure-in Viu Pura. "This living entity, covered by the influence of nescience, exists in different forms in the

material creation. O king, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees."* Text 6 bhmir po 'nalo vyu ity dau bhinna praktir aadh ity antaram. bhmir po 'nalo vyu ity dau bhinna praktir aadh ity antaram-Bhagavad-gita 7.4-5). That the individual spirit souls are a potency of the Lord also described by the Lord Himself in these words (Bhagavad-gta' 7.4-5): "Earth, water, fire, air, ether, mind, intelligence, and false-ego, altogether these eight comprise My separated material energies.* Text 7 apareyam itas t any prakti viddhi me parm jva-bht mah-bho yayeda dhryate jagat iti r-gtopaniatsu ca. apar-inferior; iyam-this; ita-besides this; tv-but; anym-another; praktim-energy; viddhi-just try to understand; me-My; parm-superior; jva-bhtm-the living entities; mah-bha-O mightyarmed one; yay-by whom; idam-this; dhryate-being utilized or exploited; jagat-the material world; iti-thus; r-gtopaniatsu-in Bhagavad-gita; ca-also. "Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."* Text 8 viu-akti par prokt ity di viu-pura-vacane tu tiam eva pthak-aktitva-nirdet ketrajasyvidy-karma-sambandhenaiva aktitvam iti parastam. kintu sva-rpenaivety ytam. viu-akti par prokt ity di viu-pura-vacane-in the statement of Viu Purana 6.7.61; tubut; tiam-of three; eva-indeed; pthak-aktitva-nirdet-because of the description of distinct

potencies; ketrajasya-of ksetrajna; avidy-of ignmorance; karma-sambandhena-in relationship with fruitive actions; eva-indeed; aktitvam-the status of potency; iti-thus; para-superior; astam-is; kintu-however; sva-own; rpena-form; eva-indeed; iti-thus; ytam-attained. In Viu Pura 6.7.61 (quoted here in text 4 of this anuccheda, three distinct potencies are described. There it is stated that even when it is in contact with the potency of ignorance and fruitive activities, the ketraja potency, or the individual souls, are always part of the Lord's spiritual (par, potency. Text 9 tath ca r-bhagavad-gtym- mamaiva iti. tath-so; ca-and; r-bhagavad-gtym-in r Bhagavad-gita; mamaiva iti-Bhagavad-gita 15.7. Indeed, the individual spirit souls are all part-and-parcel of the Supreme Lord Himself. This is confirmed in Bhagavad-gta' (15.7), where the Supreme Lord declares: "The living entities in this conditioned world are My eternal fragmental parts."* Text 10 ata eva apareyam itas t anym ity uktam. ata eva-therefore; apareyam itas t anym iti-in Bhagavad-gita 7.5; uktam-said. That the individual spirit souls are a spiritual potency of the Lord is again affirmed by the Lord in these words (Bhagavad-gta' 7.5): "Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."* Text 11 ketraja et manaso vibht ity dau ketraja-sabdas" ca uddhe 'pi pravartate. ketraabdasyopalakaa-mtratvt.

ketraja et manaso vibht ity dau-rmad-Bhgavatam 5.11.12; ketraja-sabda-the word ksetrajna; ca-also; uddhe-pure; api-indeed; pravartate-is; ketra-abdasya-of the word ksetra; upalakaa-mtratvt-because of being a single one standing for the whole.

In rmad-Bhgavatam 5.11.12 the word "ketraja" is used to describe the individual spirit souls. Even the liberated souls are described there by that word. The word "ketraja" is here in the singular, even though all the spirit souls are meant. Text 12 tad evam- aktitve 'py anyatvam asya taasthatvt. taasthatvam- ca my-akty-attatvt. asyvidy-para-bhvdi-rpea doea paramtmano lepbhvc cobhaya-ko apravet. tat-that; evam-thus; aktitve-as a potency; api-also; anyatvam-being another; asya-of him; taasthatvt-because of being the marginal potency; taasthatvam-the state of being the marginal potency; ca-and; my-akty-attatvt-because of being beyond the maya potency; asya-of him; avidy-para-bhva-the state of being beyond ignorance; di-beginning; rpea-by the form; doeawith the defect; paramtmana-of the Supersoul; lepa-conmtact; abhvc-because of the absence; ca-and; ubhaya-both; koau-on the border; apravet-because of not entering. Because He is the marginal potency, the individual soul is different from the Lord. Because he is superior to the mya' potency of material ignorance, the individual soul is called the marginal potency. Because his position is on the border between the nature of the potency of material ignorance and the nature of the Supreme Personality of Godhead, the individual spirit soul is called the marginal potency. Text 13 tasya tac-chaktitve saty api paramtmanas tal-lepbhvas" ca yath kvacid eka-dea-sthe ramau chyay tiraskte 'pi sryasytiraskras tadvat. tasya-of him; tac-chaktitve-as the potency of the Lord; sati-being so; api-even; paramtmana-of the Supreme Personality of Godhead; tal-lepbhva-without contact; ca-also; yath-as; kvacitsomewhere; eka-dea-sthe-in one place; ramau-in light; chyay-by shadow; tiraskte-eclipsed; apieveb; sryasya-od the sun; atiraskra-not eclipsed; tadvat-then Even though he is the Lord's potency, the individual soul is not like the Lord in all respects. As an ordinary object may sometimes be covered by a shadow, but the sun is never covered by a

shadow, in the same way the individual soul may be bewildered by the illusory potency my, but the Supreme Personality of Godhead is never bewildered. Text 14

ukta ca taasthatva r-nrada-pacartre yat taastha tu cid-rpa sva-samvedyd vinirgatam rajita gua-rgea sa jva iti kathyate. ity dau. uktam-said; ca-also; taasthatvam-the state of being the marginal potency; r-nrada-pacartrein r Narada-pancaratra; yat-what; taastham-marginal; tu-indeed; cid-rpam-spiritual in nature; sva-samvedyt-because of self-awareness; vinirgatam-gone away; rajitam-agitated; gua-of the modes; rgea-by desire; sa-he; jva-the individual spirit soul; iti-thus; kathyate-is said; iti-thus; daubeginning. That the individual soul is the Lord's marginal potency is also confirmed by these words of r Nrada-pacartra: "The Lord's marginal potency, which is spiritual, conscious, and liable to the contamination of the material modes, is called the individual soul." Text 15 ato viu-pure 'py antarla eva pathito 'sau. anyatvam- ca rutau asman mayi sjate vivam etat tasmis" cnyo myay sanniruddha. tayor anya pippalam- svd atti ity dau. ata-the n; viu-pure-in Viu Purana; api-also; antarla-marginal; eva-indeed; pahitaread; asau-this; anyatvam-the state of being someone else; ca-also; rutau-in the Sruti-sastra; asmanfrom Him; mayi-ther master of maya; sjate-creates; vivam-the universe; etat-this; tasmi-in this; ca-and; anya-another; myay-bythe maya potency; sanniruddha-stopped; tayo-of them; anyaanother; pippalam-the pippala fruit; svd-sweet; atti-eats; iti-thus; dau-beginning. That the individual soul and the Supreme Personality of Godhead are different is also confirmed by the following words of the vetvatara Upaniad (4.9): "Simply by studying the Vedas it is very difficult for the conditioned soul, illusioned by mya'

and trapped in the material world, to understand the Supreme Personality of Godhead, the controller of the illusory potency and the creator of the material universes."* This is also confirmed by the following words of Muaka Upaniad (3.1.1, and vetvatara Upaniad 4.6-7,: "In the individual spirit soul and the Supersoul, Supreme Personality of Godhead, are like two friendly birds sitting on the same tree. One of the birds (the individual atomic soul, is eating the fruit of the tree (the sense gratification afforded by the material body), and the other bird (the Supersoul, is not trying to eat these fruits, but is simply watching His friend.* Text 16 ata evokta vaiave vibheda-janake 'jne nam tyantika gate tmano brahmao bhedam asanta ka kariyati. iti. ata eva-therefore; uktam-said; vaiave-in the Viu Purana; vibheda-of bewilderment; janakein the cause; ajne-ignorance; nam-destruction; tyantikam-great; gate-attained; tmana-of the self; brahmaa-of trhe Supreme Personality of Godhead; bhedam-difference; asantam-not true; ka-who?; kariyati-will do; iti-thus. This is also confirmed by the following words of Viu Pura (6.7.94): "When the false ideas about the difference of the soul are completely dispelled, who will refute the statement that the individual soul and the Supreme Personality of Godhead are different?" Text 17 devatva-manuyatvdi-lakao vieato yo bhedas tasya janake 'py ajne nam- gate brahmaa paramtmana skd tmano jvasya yo bheda svabhvikas tam- bhedam antamka kariyati. api tu santam- vidymanam eva sarva eva kariyatty artha. devatva-manusyatvdi-beginning eith the status of a demigod or a human being; lakaanature; vieata-distinguished; ya-which; bheda-difference; tasya-of that; janake-the creator; apieven; ajne-ignorance; nam-destruction; gate-attained; brahmaa-of the Brahman; paramtmana-of the Supersoul; skt-directly; tmana-of the self; jvasya-individual soul; yawhich; bheda-differencve; svabhvika-nature; tam-that; bhedam-difference; asantam-untrue; ka-

who; kariyati-wiull make; api-also; tu-indeed; santam-true; vidymanam-being so; eva-indeed; sarvaall; eva-indeed; kariyati-will make; iti-thus; artha-the meaning. Here the words "vibheda-janake 'jne nam gate" mean "when the illusion of thinking that the demigods, human beings, and other species of life have different kinds of souls is completely dispelled". Here "brahmaa" means "of the Supreme Personality of Godhead", and "tmaa" means "of the individual spirit soul". "Bhedam asantam- ka kariyati" means "That the individual soul and the Supreme Personality of Godhead are different is the truth. Everyone knows that it is true." Text 18 uttaratra phe nasantam ity etasya vidheyatvd anyathrtha. ka-sa eveti moka-daym api tad-aatvvyabhicra sva-bhvika-aktitvd eva. uttaratra-later; phe-in the reading; na-not; asantam-untrue; iti-thus; etasya-of this; vidheyatvtto be stated; anyath-another; artha-meaning; kaa-of evil and suffering; sa-created; evaindeed; iti-thus; moka-daym-in the condition of the liberated; api-also; tad-aatva-being a part and parcel fo the Supreme Personality of Godhead; avyabhicra-not changing; sva-bhvikaaktitvt-because of being a potency of the Lord; eva-indeed. An alternate reading of this text gives the words "nsantam" instead of "asantam" If this alternate reading is accepted, the last part of this verse should be interpreted in a different way. Then it means, "Because he is one of the Lord's potencies, even after attaining liberation the soul remains always part-and-parcel of the Lord." Text 19 ata evvidy-vimoka-prvaka-svarpvasthiti-lakaym- muktau tal-lnasya tatsdharmypattir bhavati ata eva-therefore; avidy-ignorance; vimoka-liberation; prvaka-before; svarpa-own form; avasthiti-situation; lakaym-in the nature; muktau-liberated; tal-lnasya-merged into Him; tatsdharmypatti-attainment of His nature; bhavati-is. When he becomes free from ignorance and situated in his original constitutional position, the soul is said to be liberated. In this liberated condition his spiritual nature is like that of the Lord Himself. This is described in the following words of Muaka Upaniad (3.2.9):

Text 20 nirajana paramam- smyam upaiti ity di rutibhya. nirajana-free from matter; paramam-supreme; smyam-equality; upaiti-attains; iti-thus; dibeginning; rutibhya-from the Sruti-sastras. "When he is liberated from the grip of matter, the individual soul attains a spiritual nature like that of the Supreme Lord Himself."

Text 21 ida jnam upritya mama sdharmyam gata sarge 'pi nopajyante pralaye na vyathanti ca iti r-gtopaniadbhya ca. idam-this; jnam-knowledge; upritya-taking shelter of; mama-My; sdharmyam-nature; gata-attained; sarge 'pi-even in the creation; na-never; upajyante-comes in ; pralaye-in the annihilation; na-nor; vyathanti-disturbed; ca-also; iti-thus; r-gtopaniadbhya-from r Bhagavadgita; ca-also. This is also confirmed by the following words of Bhagavad-gta' (14.2), where the Supreme Personality of Godhead declares: "By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution."* Text 22 ata eva brahma veda brahmaiva bhavati ity diu ca brahma-tadtmyam eva bodhayati. svencintanya-jnam- bhavati. ata eva-therefore; brahma-the supreme; veda-knows; brahma-like the Supreme; eva-indeed; bhavati-becomes; iti-thus; diu-beginning; ca-also; brahma-tadtmyam-a nature like that of the

Supreme; eva-indeed; bodhayati-teaches; svena-own; acintanya-inconceivable; jnam-knowledge; bhavati-is. This is also confirmed by the following words of Muaka Upaniad (3.2.9): "A person who understands the Supreme attains a spiritual nature like that of the Supreme." These words teach that the soul attains a spiritual nature like that of the Supreme. In this way one comes to understand something of the inconceivable Lord. Text 23 tat-svabhvypatti upapatte iti-vat. tat-svabhvya-of His nature; patti-attainment; upapatte-Vedanta-sutra 3.2.36; iti-thus; vatlike. That the liberated soul attains a spiritual nature like that of the Lord is also confirmed by the following words of Vednta-stra (3.2.36): "This is true, for it is reasonable and logical." Text 24 tad evam- aktitve siddhe akti-aktimato parasparnupravet aktimad-vyatireke aktivyatirekt cittvviec ca kvacid abheda-nirdea ekasminn api vastuni akti-vaividhya-darand bheda-nirdeas" ca nsamajasa. r-rmnujys tu adhihndhihatror api jveayor bhedavyapadeo vyakti-jtyor gavdi-vyapadea-vad iti manyante. tat-that; evam-thus; aktitve-in the position of being a potency; siddhe-proved; akti-aktimatoof the potency and the master of potencies; paraspara-mutual; anupravet-from entrance; aktimatfrom the master of potencies; vyatireke-different; akti-vyatirekt-different from the potency; cittva-considering; aviec-from non-difference; ca-and; kvacit-somewhere; abheda-of nondifference; nirdea-teaching; ekasminn-in ojne place; api-also; vastuni-thing; akti-of potencies; vaividhya-variety; darant-from seeing; bheda-nirdea-teaching of difference; ca-also; na-not; asamajasa-improper;. r-rmnujy-the followers of r Ramanujacarya; tu-but; adhihna-of the established; adhihatro-of the person who establishes; api-also; jva-of the individual soul; ayo-of the Supreme Personality of Godhead; bheda-of difference; vyapadea-teaching; vyaktimanifestation; jtyo-of birth; gavdi-beginning eith cows; vyapadea-teaching; vat-likew; iti-thus;

manyante-considered. In this way it is proved that the individual souls are potencies of the Supreme Lord. The potency and the master of potencies have a close relationship. Still, the potencies are different from the master of potencies, and the master of potencies is different from His potencies. Then again, in another sense they are not different from each other. Then again, because there are many different potencies, and thus spiritual variety is very real, it is not wrong to discuss the differences that exist within the spiritual reality. The followers of r Rmnujcrya also affirm that the creator and His creation are certainly different, that the Supreme Personality of Godhead and the individual spirit soul are certainly different, that the whole and the part are different, and that, for example, a single cow and the sum total of all cows are different. Text 25 yata r-viu-pure yo 'ya tavgato deva sampa devat-gaa sa tvam eva jagat-sra yata sarva-gato bhavn. iti. yata-because; r-viu-pure-in r Viu Purana; ya-who; ayam-he; tava-to You; gataapproached; deva-O Lord; sampam-near; devat-gaa-demigods; sa-he; tvam-You; eva-indeed; jagat-sra-the creator of the universe; yata-because; sarva-gata-all-pervading; bhavn-You; itithus. That the individual spirit souls and the Supreme Personality of Godhead are different is also confirmed by the following prayer in r Viu Pura (1.9.69): "Whoever comes before You, be he a demigod, is created by You, O Supreme Personality of Godhead."* Text 26 r-gtsu ca sarvam- sampnoi tato pi sarva iti. r-gtsu ca sarvam- sampnoi tato pi sarva iti-in Bhagavad-gita 11.40. This is also confirmed by the following words of r Bhagavad-gta' (11.40):

"O Supreme Personality of Godhead, You are all-pervading, and thus You are everything!"* Text 27 tatra jnecchn prati stram abhedam upadiati bhaktcchn prati tu bhedam eva. kvacit tu paramtma-pratibimbatvam- yad asya ruyate yath tatra-there; jna-knowledge; icchn-desiring; prati-to; stram-scripture; abhedam-not different; upadiati-teaches; bhakti-devotional service; icchn-desiring; prati-to; tu-but; bhedamdifference; eva-indeed; kvacit-somewhere; tu-but; paramtma-of the Supersoul; pratibimbatvamreflection; yat-what; asya-of Him; ruyate-is heart; yath-as. To persons who desire impersonal knowledge, the scriptures teach that the Supreme and the individual souls are not different. To persons who desire to serve the Lord in devotional service, the scriptures teach that the Supreme and individual souls are different. In some places the scriptures declare that the individual souls are reflections of the Supreme. An example of this is found in the following words of rmad-Bhgavatam (4.28.63): Text 28 yath purua tmna ekam adara-cakuo dvidhbhtam aveketa tathivntaram vayo. iti. yath-as; purua-the living entity; tmnam-his body; ekam-one; adara-in am mirror; cakuoby the eyes; dvidhbhtam'existing as two; aveketa-sees; tath-similarly; eva-certainly; antaramdifference; vayo-between ourselves; iti-thus. "As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity."* Text 29 tad api jnecchn praty abheda-di-poartham evocyate. na vstava-vttyaiva pratibimbatvena.

tad api-nevertheless; jnecchn prati-to persons who desire impersonal knowledge; abhedadi-the vision of being not different; poartham-in roder to increase; eva-indeed; ucyate-is said; na-not; vstava-vtty-with reality; eva-indeed; pratibimbatvena-the state of being a reflection Although, in order to encourage the impersonalists in their idea that they they are not different from the Lord, it may sometimes be said that the individual souls are reflections of the Lord, that idea is not really true. The individual souls are not reflections of the Lord. Text 30 advaya-vada-guru-mate 'pi ambu-vad agrahat iti nyya-virodhd vddhi-hrsa-bhktvam antarbhvd ubhaya-samajasyd evam iti nyyena yath-kathacit pratibimba-sdya-mtrag-krc ca. advaya-vada-guru-mate-in the opinion of the imperosnnalist gurus; api-even; ambu-vad agrahat iti-Vedanta-sutra 3.2.19; nyya-Vedanta; virodht-because of contradiction; vddhi-hrsabhktvam antar-bhvd ubhaya-samajasyd evam iti nyyena-Vedanta-sutra 3.2.20; yathkathacit-somehow; pratibimba-reflection; sdya-similarity; mtra-only; ag-krc-because of accepting; ca-also. This idea of the impersonalist gurus, that the individual souls are reflections of the Supreme, is refuted by the following words of Vednta-stra (3.2.19-20): "The individual souls are not reflections of the Supreme, like reflections of the sun in various bodies of water. The scriptures' example of a reflection is merely meant to show the greatness of the Supreme and the smallness of the individual soul. It is not meant to be taken literally." In this way the Vednta-stra affirms that the individual soul is only like a reflection of the Supreme. The soul is not literally a reflection of the Supreme. Text 31 tad etat tasya paramtma-rpatay nityatvam- r-gtopaniadbhir api daritam- mamaivo jva-loke jva-bhta santana iti. tat-that; etat-this; tasya-of him; paramtma-rpatay-as a part and parcel of the Supreme Personality of Godhead; nityatvam-eternal nature; r-gtopaniadbhi-by r Bhagavad-gita; apialso; daritam-reveasled; mamaivo jva-loke jva-bhta santana iti-Bhagavad-gita 15.7.

That the individual spirit souls are eternally parts-and-parcels of the Supreme Personality of Godhead is confirmed by the Lord Himself in these words of r Bhagavad-gta' (15.7): "The living entities in this conditioned world are My eternal fragmental parts."* Text 32 tad evam aatva tvad ha. tatra samae ea hy aea-sattvn tma paramtmana dyo 'vatro yatrsau bhta-grmo vibhvyate tat-that; evam-thus; aatvam-the status of parts and parcels; tvat-so; ha-said; tatra-there; samae-of the totality; esa-this; hi-certainly; aea-unlimited; sattvnm-living entities; tm-self; aa-part; paramtmana-of the Supersoul; dya-the first; 'vatra-incarnation; yatrawhereupon; asau-all those; bhta-grma-the aggregate creations; vibhvyate-flourish. That the sum total of all individual souls is a part and parcel of the Lord is confirmed by these words of rmad-Bhgavatam (3.6.8): "The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes."* Text 33 k ca aea-sattvnm- prinm tm. vyatnm- tad-aatvt. ao jva. avatroktis tasmin nryavirbhvbhipryea ity e. k-commentary; ca-also; aea-sattvnm-asesa-sattvanam; prinm-of living entities; tmself; vyatnm-of the aggregates; tad-aatvt-because of being a part; aa-part; jvaindividual soul; avatra-incarnation; ukti-statement; tasmin-in Him; nryaa-of Lord Nryaa; virbhva-manifestation; abhipryea-by the meaning; iti-thus; e-it. rla rdhara Svm comments:

"In this verse the word `aea-bhtnm" means "of the living entities'. This is so because the totality of living entities are part and parcel of the Lord. The word `aa' means `the individual spirit soul', and the word `avatra' means `the incarnation of Lord Nryaa'." Text 34 r-uka. r-uka-r Sukadeva Gosvami. This verse was spoken by rla ukadeva Gosvm. Anuccheda 38 Text 1 atha vyae ekasyaiva mamasya jvasyaiva mah-mate bandho 'syvidymandir vidyay ca tathetara atha-now; vyae-of the individual; ekasya-one; eva-indeed; mama-of Me; aasya-part; jvasyaof the soul; eva-indeed; mah-mate-O noble-hearted one; bandha-bondage; asya-of him; avidyayby ignorance; andi-without beginning; vidyay-by knowledge; ca-also; tath-so; itara-the other. That each individual soul, taken for himself, is a part and parcel of the Lord is confirmed by these words spoken by the Supreme Lord Himself (rmad-Bhgavatam 11.11.4): "O most intelligent Uddhava, the living entity, called jva, is part and parcel of Me, but due to ignorance he has been suffering in material bondage since time immemorial. By knowledge, however, he can be liberated."*** Text 2 itaro moka. atra rami-paramu-sthnyo vyati. tatra sarvbhimn kacit samatir iti jeyam. r-bhagavn.

itara-itarah; moka-liberation; atra-here; rami-paramu-sthnya-of the atomic particles of sunlight; vyati-the individual; tatra-there; sarvbhimn-in conseration of the totality; kacitsomething; samati-totality; iti-thus; jeyam-to be known; r-bhagavn-the Supreme Personality of Godhead. Here the word "itara" means "liberation". Here the individual soul is like a single particle of sunlight, and the sum total of all individual souls is like the sum total of all sunlight. In this way it should be understood. This verse was spoken by the Supreme Personality of Godhead.

Anuccheda 39 Text 1 tatra aktitvenaivatvam- vyajayanti tatra-there; aktitvena-because of being a potency; eva-indeed; aatvam-the status of being a part and parcel; vyajayanti-reveals. That the individual soul's nature is to be both a potency of the Lord and a part and parcel of the Lord is confirmed by the following prayer (rmad-Bhgavatam 10.87.20): Text 2 sva-kta-purev amis abahir-ntar-asamvahana tava purua vadanty akhila-akti-dhto 'a-ktam. iti. sva-kta-created by Him; purev-in the bodies; amisv-in them; abahir-ntar-asamvahanamneither within nor without; tava-of You; puruam-the living entity; vadanti-says; akhila-aktidhta-the master of all potencies; aa-ktam-manifested as a part and parcel; iti-thus. "It is explained in the Vedic literatures that the living entities entrapped in different species of life are part and parcel of the Supreme Lord."* Text 3

abahir-antara-samvahanam- bahir bahiragni kryi. anta antaragni krani tair asamvaraam- krya-kraair asapam. aa-ktam aam ity artha. akhila-akti-dhta sarva-akti-dhrasyeti vienm- jva-akti-viiasyaiva tava jvo 'o na tu uddhasyeti gamayitv jvasya tac-chakti-rpatvenaivatvam ity etad vyajayanti. abahir-antara-samvahanam-abahir-antara-samvahanam; bahi-bahir; bahiragni-external; kryi.-actions; anta-antah; antaragni-internal; krani-actions; tai-by them; asamvaraamnot covered; krya-kraai-by causes and effects; asapam-untouched; aa-ktam-made a part; aam-part; iti-thus; artha.-the meaning; akhila-akti-dhta-akhila-akti-dhta; sarva-aktidhrasya-possessing all potencies; iti-thus; vienm-specific; jva-akti-viiasya-specifically the potency that is the individual spirit souls; eva-indeed; tava-of You; jva-the soul; a'a-part and parcel; na-not; tu-but; uddhasya-pure; iti-thus; gamayitv-brining; jvasya-of the soul; tac-chakti-of His potency; rpatvena-with the nature; eva-indeed; aatvam-the nature of being a part; iti-thus; etat-this; vyajayanti-reveal. In the compound word "abahir-antar-asamvahanam" the word "bahi" means "external activities", "anta" means "internal activities", and asamvaraam" means "untouched by cause and effect". "Aa-ktam" means "part and parcel", and "akhila-akti-dhta" means "of He who possesses all potencies, especially the potencies that are the individual spirit souls". Here the prayers says, "O Lord, You do not send a pure soul into the material world". This verse thus affirms that the individual spirit souls are potencies of Lord and parts and parcels of the Lord. Text 4 atha taasthatvam- ca sa yad ajay ajm anuayta ity dau vyaktam asti. ubhaya-ko apraviatvd eva. rutaya r-bhagavantam. atha-now; taasthatvam-the nature of being the marginal potency; ca sa yad ajay ajm anuayta ity dau-in rmad-Bhgavatam 10.87.38; vyaktam-manifested; asti.-is; ubhaya-koau-on the boundary of both; apraviatvt-because of not having entered; eva.-indeed; rutaya-the Vedas; rbhagavantam-to the Supreme Personality of Godhead. That the individual souls are the marginal potency of the Lord is described in these words of rmad-Bhgavatam (10.87.38): "The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all of his spiritual qualities and must undergo repeated deaths."*** In this way it is said that the individual souls are on the border between the spiritual and material worlds. This verse was spoken by the Personified Vedas to the Supreme Personality of

Godhead. Anuccheda 40 Text 1 atha jnecchum- prati jveayor abhedam ha atha-now; jnecchum- prati-to they who desire impersonal knowledge; jveayo-of the individual soul and the Supreme Personality of Godhead; abhedam-non difference; ha-says. To describe the way in which the individual spirit soul and the Supreme Personality of Godhead are not different, the rmad-Bhgavatam (4.28.62, gives the following explanation to those persons who desire impersonal knowledge: Text 2 aha bhavn na cnyas tva tvam evha vicakva bho na nau payanti kavayas chidr jtu mang api aham-I; bhavn-you; na-not; ca-also; anya-different; tvam-you; tvam-you; eva-certainly; ahamas I am; vicakva-just observe; bho-my dear friend; na-not; nau-of Us; payanti-do observe; kavaya-learned scholars; chidrm-faulty dfferentiation; jtu-at any time; mang-in a small degree; api-even. "My dear friend, I, the Supersoul, and you, the individual soul, are not different in quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different from Me in your constitutional position. Just try to consider this subject. Those who are actually advanced scholars, who are in knowledge, do not find any qualitative difference between you and Me."* Text 3 spaam- r-paramtm purajanam. spaam-clear; r-paramtm-the Suoersoul; purajanam-to King Puranjana.

The meaning of this verse is clear. This verse was spoken by the Supersoul to King Purajana. Anuccheda 41 Text 1 tatra prvokta-rty prathamam- tvat sarvem eva tattvnm- parasparnupraveavivkayaikyam- pratyate. ity evam- aktim iti paramtmani jvkhya-akty-anupravea-vivakaiva tayor aikya-pake hetur ity abhipraiti r-bhagavn. tatra-there; prvokta-rty-by the previous statement; prathamam-first; tvat-then; sarvem-of all; eva-indeed; tattvnm-truths; paraspara-mutual; anupravea-entrance; vivkay-with the desire to describe; aikyam-oneness; pratyate.-is accepted; iti-thus; evam-thus; aktim-potency; iti-thus; paramtmani-in the Supersoul; jvkhya-called the individual spirit soul; akti-potency; anupraveaentrance; vivaka-the desire to say; eva-indeed; tayo-of them both; aikya-pake-in oneness; hetuthe reason; iti-thus; abhipraiti-attains; r-bhagavn-the Supreme Personality of Godhead. In the previous quote it was affirmed that every things is present in every other thing. In this way it is affirmed that the potency that is the individual spirit soul is present within the Supreme Personality of Godhead, who is the Supersoul and the master of all potencies. It is in this way that the Supreme Personality of Godhead and the individual spirit souls are one. That every thing is present in every other things is described in these words of rmad-Bhgavatam (11.22.7): Text 2 parasparnupravet tattvn puruarabha paurvparya-prasakhyna yath vaktur vivakitam paraspara-mutual; anupravet-because of entrance; tattvnm-of things; puruarabha-O best of men; paurvparya-causes and effects; prasakhynam-sounting; yath-as; vaktu-of the speaker; vivakitam-desired to be said. "O best of men, because every thing is present in every other thing, philosophers may calculate the different causes and effects in different ways, according to their personal desire." Text 3

k ca anyonyasminn anupraved vaktur yath vivakitam- tath prva alpa-sakhya apar adhika-sakhy tayor bhva paurvparyam- tena prasakhynam- gaanam ity e. k-commentary; ca-and; anyonyasminn-mutually; anupravet-because of entering; vaktu-of the speaker; yath-as; vivakitam-desired to be said; tath-so; prva-previous; alpa-sakhya-small number; apar-another; adhika-sakhy-grester num,ber; tayo-of them; bhva'the nature; paurvparyam-cause and effect; tena-bybthat; prasakhynam-counting; gaanam-counting; itithus; e-this. rla rdhara Svm comments: "Here the words `parasparnupraved yath vaktur vivakitam' mean `because they enter each other, it may be as one wishes to describe it'. `Paurvparya-prasakhynam' means `one may count the causes and effects as few or many, as one likes'." Text 4 r-bhagavn. r-bhagavn-the Supreme Personality of Godhead. This verse was spoken by the Supreme Personality of Godhead. Anuccheda 42 Text 1 athvyatirekea cid-rpatvvieepi tayor aikyam upadiati atha-not; avyatirekea-with non-difference; cid-rpatva-spiritual status; avieea-not different; api-also; tayo-of the two of them; aikyam-oneness; upadiati-teaches. Now will be explained the truth that the individual spirit soul and the Supreme Personality of Godhead are, because they are both spiritual nature, qualitatively one. In rmad-Bhgavatam (11.22.11, it is said:

Text 2 puruevarayor atra na vailakayam a api tad-anya-kalpanprth jna ca prakter gua. iti. purua-of the individual spirit soul; varayo-of the Supreme Personality of Godhead; atra-here; na-not; vailakayam-difference; av-slight; api-even; tad-anya-of being other; kalpanimagination; aprth-useless; jnam-knowledge; ca-and; prakte-of matter; gua.-the modes; iti.thus. "According to knowledge in the material mode of goodness, there is no qualitative difference between the living entity and the supreme controller. The imagination of qualitative difference between them is useless speculation."*** Text 3 k ca katham- tarhi pacaviati-paka. tatrha purueti. vailakayam- visadatvam- nsti. dvayor api cid-rpatvt. atas tayor atyantam- tad-anyatva-kalpanprth ity e. k-commentary; ca-and; katham-how?; tarhi-then; pacaviati-paka-the 25 elements; tatrathere; ha-says; purua-purusa; iti-thus; vailakayam-difference; visadatvam-difference; na-not; asti-is; dvayo-of both; api-also; cid-rpatvt-because of spiritual nature; ata-then; tayo-of both; atyantam-great; tad-anyatva-kalpanprth-useless speculation of being different; iti-thus; e-it. rla rdhara Svm comments: "Someone may ask: What is the nature of the 24 material elements? That question is answered in this verse. The words "na vailakayam" mean "the two of them are not different, for they are both spiritual in nature. The word "anya-kalpanprth" means "the idea that they are different is a useless speculation." Text 4 atra sdatvnanyatvbhym- tayo akti-aktimattvam- ca daritam. tenvyatireko 'pi. rbhagavn. atra-here; sdatva-likeness; ananyatvbhym-and not being different; tayo-of them both;

akti-aktimattvam-the potency and the master of potencies; ca-also; daritam-revealed; tena-by this; avyatireka-not different; api-also; r-bhagavn-the Supreme Personality of Godhead. The individual soul and the Supreme Personality of Godhead are similar and not different because one is the potency and the other is the master of all potencies. That is how they are not different. This verse was spoken by the Supreme Personality of Godhead. Anuccheda 43 Text 1 atha bhaktcchn prati tayor bhedam upadiati atha-now; bhaktcchn-to they who desire devotional service; prati-to; tayo-of the two of them; bhedam-difference; upadiati-teaches. To persons who desire devotional service, the scriptures teach that the individual spirit soul and the Supreme Personality of Godhead are different. The Supreme Personality of Godhead (rmadBhgavatam 3.9.33, explains: Text 2 yad rahitam tmna bhtendriya-guayai sva-rpea mayopeta payan svrjyam icchati yad-when; rahitam-freed from; tmnam-self; bhta-material elements; indriya-material senses; guayai-under the influecne of the material modes of nature; sva-rpea-in pure existence; may-by Me; upetam-approaching; payan-bys eeeing; svrjyam-spiritual kingdom; icchati-enjoy. "When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness."* Text 3

bhtdibhir virahitam tmnam- jvam- svarpea tasya jva-akter raya-bhtena aktimata mayopetam- yuktam. svrjyam- sy-dikam. r-garbhoday brahmam. bhtdibhi-beginngin with the material elements; virahitam-without; tmnam-self; jvamindividual spirit soul; svarpea-in his original form; tasya-of him; jva-of the individual spirit soul; akte-of the potency; raya-bhtena-as the shelter; aktimata-of the master of all potencies; may-by Me; upetam-approached; yuktam.'engaged; svrjyam-spiritual kingdom; sy-dikam-beginnign with sarsti liberation; r- garbhoday-Lord Garbhodakay Viu; brahmam-to Brahm. "Virahitam tmna svarpea" means "the individual spirit soul freed from the material elements and other material encumbrances", "mayopetam" means "in the association of Me, the master of all potencies and the shelter of the potency that is the individual spirit soul", and .sy 168svrjyam" means "the various kinds of liberation, which begin with the liberation of having opulences like the Lord (sri)." This verse was spoken by Lord Garbhodakay Viu to Brahm. Anuccheda 44 Text 1 tatra bhede hetum ha andy-avidy-yuktasya puruasytma-vedanam svato na sambhavd anyas tattva-jo jna-do bhavet tatra-there; bhede-difference; hetum-reason; ha-said; andi-beginningless; avidy-ignorance; yuktasya-possesing; puruasya-of the individual spirit soul; tma-of the self; vedanam-knowledge; svata-personally; na-not; sambhavt-may be; anya-another; tattva-ja-knowing the truth; j.sy 241na-da-giving knowledge; bhavet-should be.

The reason why the individual spirit soul and the Supreme Personality of Godhead are different is given in these words (rmad-Bhgavatam 11.22.10): "Because a person who has been covered by ignorance since time immemorial is not capable of effecting his own self- realization, there must be some other personality who is in factual knowledge of the Absolute Truth and can impart this knowledge to him."*** Text 2 k ca svato na sambhavati. svata sarva-ja paramevaro 'nyo bhaved iti sad-viati-tattvapakbhiprya ity e. k-commentary; ca-and; svata-personally; na-not; sambhavati.-is possible; svata-personally; sarva-ja-all-knowing; paramevara-the Supreme Personality of Godhead; anya-another; bhavet-is; iti-thus; sad-viati-tattva-pakbhiprya-knowing the 26 elements; iti-thus; e-it. rla rdhara Svm comments: "Here the words `svato na' mean `it is not possible for him', and the words `sambhavd anya' mean `for another person it is possible'. That other person is the Supreme Personality of Godhead, who is omniscient and knows everything about the 26 elements of this world." Text 3 jnadatvam atra jn jtus" ca vailakanyam varasya bodhayaty eveti bhva. evamtvatto jnam- hi jvnm- pramoas te 'tra aktita ity uddhava-vkyam- cgre jnadatvam-the state of being the giver of transcendental knowledge; atra-here; jnt-from knowledge; jtu-the knower; ca-also; vailakanyam-difference; varasya-of the Supreme Personality of Godhead; bodhayati-teaches; eva-indeed; iti-thus; bhva.-the meaning; evam-thus; tvatto jnam- hi jvnm- pramosas te 'tra aktita iti-rmad-Bhgavatam 11.22.28; uddhavavkyam-the statement of Uddhava; ca-alsoi; agre-in the beginning. The meaning here is that the Supreme Personality of Godhead is the knower and teacher of transcendental knowledge. In that way He is different from the individual spirit souls. This is explained in the following words of rmad-Bhgavatam (11.22.28), where Uddhava tells the

Supreme Lord: "From You alone the knowledge of the living beings arises, and by Your potency that knowledge is stolen away. Indeed, no one but Yourself can understand the real nature of Your illusory potency."*** Text 4 atra yadi jvjna-kalpitam eva tasya paramevaratvam- syt tarhi sthu-puruavat tasya jnadatvam api na syd ity ata satya eva jvevara-bheda ity evam- rmad-vareaiva svayamsvasya paramrthikevarbhimnitvenaivstitvam- mhn prati bodhitam iti spaam. atra-here; yadi-if jva-of the individual soul; ajna-ignorance; kalpitam-considered; eva-indeed; tasya-of him; paramevaratvam-the status of being the Supreme Personality of Godhead; syt-may be; tarhi-then; sthu-steady; purua-person; vat-like; tasya-of him; jnadatvam-giving knowledge; api-also; na-not; syt-may be; iti-thus; ata-then; satya-true; eva-indeed; jvevara-bheda-difference of the individual soul and the Supreme Personality of Godhead; iti-thus; evam-thus; rmadvarea-by the Supreme Personality of Godhead; eva-indeed; svayam-personally; svasya-of Him; paramrthika-the spiritual goal; vara-the Supreme Personality of Godhead; abhimnitvenaproudly considering himself; eva-indeed; astitvam-the state of being so; mhn-fools; prati-to; bodhitam-taught; iti-thus; spaam-clear. If an individual spirit soul is so bewildered that he thinks himself the Supreme Personality of Godhead, that individual spirit soul does not have the power to teach knowledge of the real truth. The real truth is that individual spirit soul and the Supreme Personality of Godhead are different. However, when speaking to bewildered fools, the Supreme Personality of Godhead Himself may sometimes teach this arrogant idea that the individual soul is identical with the Supreme Lord. Text 5 bheda-vdinas" ctraiva prakarae yath viviktam- yad-vaktram- ghnmo yukti-sambhavt ity atra parama-viveka-jas tu bheda eveti. tath mym- madyam udghya vadatm- kim- nu durghatm ity atra. tathpi bhagavac-chaktyaiva tatra tatra nn-vdvaka iti ca manyante. bheda-vdina-speaking of the difference; ca-and; atra-here; eva-indeed; prakarae-in the same chapter; yath viviktam- yad-vaktram- ghnmo yukti-sambhavt iti-rmad-Bhgavatam 11.22.9; atra-here; parama-viveka-ja-from true knowledge; tu-indeed; bheda-difference; eva-indeed; itithus; tath-so; mym- madyam udghya vadatm- kim- nu durghatm iti-rmad-Bhgavatam 11.22.4; atra.-here; tathpi-nevertheless; bhagavac-chakty-by the potency ofnthe Supreme Personality of Godhead; eva-indeed; tatra-there; tatra-there; nn-vdvaka-in many different philosophies; iti'thus; ca-also; manyante-are considered.

The truth is that the Supreme Personality of Godhead and the individual spirit soul are different. Nevertheless, the Lord Himself declares (rmad-Bhgavatam 11.22.9): "Therefore, no matter which of these thinkers is speaking, and regardless of whether in their calculations they include material elements within their previous subtle causes or else within their subsequent manifest products, I accept their conclusions as authoritative, because a logical explanation can always be given for each of the different theories/"*** The Lord also said (rmad-Bhgavatam 11.22.4): "Because all material elements are present everywhere, it is reasonable that different learned brhmaas have analyzed them in different ways. All such philosophers spoke under the shelter of My mystic potency, and thus they could say anything without contradicting the truth."*** In this way it is seen that the different philosophies are ultimately manifested by the potency of the Supreme Personality of Godhead. Text 6 nanu ruti pratyakam aitihya anumna catuayam pramaev anavasthnd vikalpt sa virjyate nanu-is it not so?; ruti-scripture; pratyakam-direct p"erception; aitihyam-Itihasa; anumnamlogic; catuayam-four; pramaeu-among the sources of knowledge; anavasthnt-flickering; vikalpt-from material illusion; sa-also; virjyate-becomes detached. Here someone may say: In rmad-Bhgavatam (11.19.17, it is said: "From the four types of evidence: Vedic knowledge, direct experience, traditional wisdom, and logical deduction, one can understand the temporary, insubstantial nature of the material world, by which one becomes detached from the duality of this world."*** Text 7 ity atra bheda-mtram- niidhyate. vikalpa-abdasya saayrthatvt. saayam- parityajya

vastuny eva niham- karotty artha. iti-thus; atra-here; bheda-mtram-only difference; nisidhyate.-is forbidden; vikalpa-abdasya-of the world "vikalpa"; saaya-doubt; arthatvt-because of the meaning; saayam-doubt; parityajyaabandoning; vastuni-in a thing; eva-indeed; niham-faith; karoti-does; iti-thus; artha-the meaning. This verse refutes the idea that the scriptures' teachings are different. Here the word "vikalpa" means "doubt". When one becomes free from doubt, one has full faith and trust. That is the meaning. Text 8 ata eva karma parinamitvd viricyd amagalam vipacin navara payed adam api davat ata eva-therefore; karmam-of karmas; parinamitvt-because of the transformation; viricytfrom Brahma; amagalam-inauspicious; vipacin-a wise person; navaram-temporary; payet-should see; adam-what was not seen; api'even; da-what was seen; vat-like. rmad-Bhgavatam (11.19.18, continues: "An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahma' there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end."*** Text 9 ity atrsyottara-loke 'pi viricyam evvadhim- ktv navaratva-dir ukt. na tu vaikuhdikam apti. r-bhagavn. ity-thus; atra-here; asya-of this; uttara-loke-later verse; api-also; viricyam-Brahma; eva-indeed; vadhim-up to; ktv-doing; navaratva-di-seeing the temporary nature; ukt.-said; na-not; tubut; vaikuhdikam-beginning with Vaiku.n/.thaloka; api-also; iti-thus; r-bhagavn-the Supreme Personality of Godhead.

In this, the following verse, it is said that one may see the temporary nature of the material worlds, even up to the world of the demigod Brahm. However, the world of Vaikuhaloka and the other spiritual worlds are not temporary. The verse quoted in the beginning of this anuccheda was spoken by the Supreme Personality of Godhead. Anuccheda 45 Text 1 anyatrpi r-jmtr-munibhir upadiasya jva-lakaasyaivopajvyatvena tam- lakayati tribhi anyatra-in another place; api-also; r-jmtr-munibhi-by r Jamata Muni; upadiasya-taught; jva-of the individual soul; lakaasya-of the nature; eva-indeed; upajvyatvena-by the way of maintenance; tam-that; lakayati-describes; tribhi-by three. In another place in this book (anuccheda 19), r Jmtta' Muni has described the nature of the individual spirit soul. The soul's nature is also described in these three verses of rmad-Bhgavatam (3.25.16-18): Text 2 aham-mambhimnotthai kma-lobhdibhir malai vta yad mana uddha adukham asukha samam aham-I; mama-mine; abhimna-from the misconception; utthai-produced; kma-lust; lobhagreed; dibhi-and so on; malai'from the impurities; vtam-freed; yad-when; mana-the mind; uddham-pure; adukham-without distress; asukham-without happiness; samam-equipoised. "When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as `I' and bodily possessions as `mine', one's mind becomes purified. In that state he transcends the state of so-called material happiness and distress.* Text 3

tad purua tmna kevala prakte param nirntara svaya jotir animnam akhaitam tad-then; purua-the individual soul; tmnam-himsdelf; kevalam-pure; prakte paramtranscendental to material existence; nirntaram-non-different; svayam- joti-self effulgenct; animnam-infinitesimal; akhaitam-not fragmented. "At that time the soul can see himself to be transcendental to material existence and always selfeffulgent, never fragmented, although very minute in size.* Text 4 jna-vairgya-yuktena bhakti-yuktena ctman paripayaty udsna prakti ca hataujasm jna-knowl3edge; vairgya-renunication; yuktena-equiped with; bhakti-devotional service; yuktena-equiped with; ca-and; tman-by the mind; paripayati-one sees; udsnam-indifferent; praktim-material existence; ca-and; hataujasm-reduced in strength. "In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective. He becomes indifferent to material existence, and the material influence acts less powerfully upon him."* Text 5 spaaiva yojan. tatrham iti padyena sa tm nitya-nirmala iti. tmnam ity anenaivham artha iti. anyath hy tmatva-pratty-abhva syt. kevalam ity anena eka-rpa-svarpa-bhg iti. prakte param ity anena vikra-rahita iti. bhakti-yuktenety anena paramtma-prasdhina-tatprakatvt nirantaram ity anena nityatvt paramtmaika-eatvam iti. svayam-jyotir ity anena svasmai svayam-praka iti. jna-mtrtmako na ca iti ca. animnam ity anenur eveti. pratiketram- bhinna iti ca. akhaitam ity anenvicchinna-jndi-aktitvt jttva-karttvabhokttva-nija-dharmaka iti vyajitam. r-kapiladeva. spaa-clear; eva-indeed; yojan.-meaning; tatra-there; aham' iti padyena-by the verse beginning with "aham"; sa-he; tm-atma; nitya-eternally; nirmala-pure; iti.-thus; tmnam-atmanah; iti-thus; anena-by this; eva-indeed; aham-I; artha-meaning; iti.-thus; anyath-otherwise; hi-indeed; tmatva-

the nature of the soul; pratti-belief; abhva-non-existence; syt.-may be; kevalam-kevalam; itithus; anena-by this; eka-rpa-svarpa-bhk-possessing a sinmgle spiritual identity; iti.-thus; prakte param-prakrteh param; iti-thus; anena-by this; vikra-rahita-without material transformations; iti.-thus; bhakti-devotional service; yuktena-with; iti-thus; anena-by this; paramtma-prasda-of the mercy of the Supersoul; adhina-subordinate; tat-prakatvt-because of that manifestation; nirantaram-nirantaram; iti-thus; anena-by this; nityatvt-because of eternity; paramtmaika-eatvam-only the Supersoul remaining; iti.-thus; svayam-jyoti-svasyam-jyotih; itithus; anena-by this; svasmai-to Himself; svayam-praka-self-manifest; iti.-thus; jna-mtra-only knowledge; tmaka-self; na-not; ca-also; iti-thus; ca.-also; animnam-animanam; iti-thus; anena-by this; au-atomic; eva-indeed; iti-thus; prati-ketram-to every field of actions; bhinna-different; itithus; ca.-and; akhaitam-unbroken; iti-thus; anena-by this; avicchinna-unbroken; jnaknowledge; di-beginning; aktitvt-because of the potency; jttva-the state of bein g the knower; karttva-the state of being the dower; bhokttva-the state of being the enjoyer; nijaown; dharmaka-nature; iti-thus; vyajitam-manifested; r-kapiladeva-Lord Kapiladeva. The meaning of these verses is clear. These verses are explained by Jmta' Muni in the passage quoted in this book in anuccheda 19, texts 6-8. The soul described in the first of these rmadBhgavatam verses is explained to be "nitya-nirmala" (eternally pure, in the parallel passage of Jmta' Muni. The word "tmnam" (the self, in the second of these rmad-Bhgavatam verses is explained to be "aham-artha" (conscious of his identity as an individual person, in the parallel passage of Jmta' Muni. The word "kevalam" (only, in the second of these rmad-Bhgavatam verses is explained to be "eka-svarpa-rpa-bhk" (he has his own original spiritual form, in the parallel passage of Jmta' Muni. The words "prakte param" (above matter, in the second of these rmad-Bhgavatam verses are explained to be "na vikr" (not subject to the changes matter imposes, in the parallel passage of Jmta' Muni. The word "bhakti-yuktena" in the third of these rmad-Bhgavatam verses is explained by the affirmation that the Lord manifests Himself by His own kindness in the parallel passage of Jmta' Muni. The word "nirantaram" in the second of these rmad-Bhgavatam verses is explained by the word "paramtmaika-eatvam" (he is part and parcel of the Supreme Personality of Godhead, in the parallel passage of Jmta' Muni. The word "svayamjyoti" in the second of these rmad-Bhgavatam is explained by the words "svasmai svayampraka" (he is self-manifest, and "jna-mtrtmako na ca" (his knowledge is not limited to the perception of the material world, in the parallel passage of Jmta' Muni. The word "aimnam" in the second of these rmad-Bhgavatam verses is explained by the words "au" (he is atomic in size, and "pratiketra bhinna" (he is different from other persons , in the parallel passage of Jmta' Muni. The word "akhaitam", which means that the potency of knowledge and the other potencies are not limited or incomplete, in the second of these rmadBhgavatam verses is explained by the word "jttva-karttva-bhokttva-nija-dharmaka" (in his original spiritual nature he is a knower, a doer, and an enjoyer, in the parallel passage of Jmta' Muni. In this way the meaning of these words is explained. These verses of rmad-Bhgavatam were spoken by Lord Kapiladeva. Anuccheda 46

Text 1 tathedam api prktana-lakaviruddham tath-so; idam-this; api-also; prktana-previous; lakaa-qualities; aviruddham-without contradictiong. The previously described qualities of the soul are described in the same way in these words of rmad-Bhgavatam (7.7.19-20): Texts 2 and 3 tm nityo 'vyaya uddha eka ketraja raya avikriya sva-dg ghetur vypako 'sagy anvta etair dvdaabhir vidvn tmano lakaai parai aham- mamety asad-bhvamdehdau mohajam- tyajet tm-the spirit soul, the part and parcel of the Supreme Personality of Godhead; nitya-without birth or death; avyaya-with no possibility of dwindling; uddha-without the material contamination of attachment and detachment; eka-individual; ketraja-who knows and is therefore different from the material body; raya-the original foundation; avikriya-not undergoing changes like the body; sva-dg-self-illuminated; hetu-the casue of all causes; vypakaspreading throughout the body in the form of consciousness; asagi-not depending on the body (free to transmigrate from one body to another; anvta-not covered by material contamination; etai-by all these; dvdaabhi-twelve; vidvn-a person who is not foolish but fully aware of things as they are; tmana-of the spirit soul; lakaai-sympotms; parai-transcendental; aham-I ("I am this body."); mama-mine ("evverything in relationship with this body is mine", iti-thus; asadbhvam-a false conception of life; dehdau-identifying oneself with the material body and then with one's wife, children, family, community, nation, and so on; mohajam-produced from illusory knowledge; tyajet-must give up. " `Atm' refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration, and free from material contamination. They are individual, they are knowers of the external body, and they are the foundation or shelter of

everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, `I am this material body, and everything in relationship with this body is mine'."* Text 4 avyayo 'pakaya-nya. eka na tu dehendriydi-saghta-rpa. ketrajo jattvdidharmaka. indriydnm raya. svabhvika-jattvd eva avikriya. svadk svasmai svayampraka. hetu sargdi-nimittam. avyaya-avyayah; apakaya-nya-without decay; eka-one; na-not; tu-but; dehendriydisaghta-rpa-the form of the body, senses, or other like things; ketraja-ksetrajna; jattvdidharmaka-the nature of being the knower of the fied of activities and other things; indriydnmof tyhe senses; raya.-the shelter; svabhvika-jattvt-because of self knowledge; eva-indeed; avikriya-not subject to change; svadk-svadrk; svasmai-to himself; svayam-praka.-self manifest; hetu-reason; sargdi-beginning with creation; nimittam-the cause. In this verse "avyaya" means "without decay", "eka" means not the material body, senses, or other material things", "ketrajna" means "the knower of the field of activities", "raya" means "the resting-place of the material senses", "avikriya" means "because he is the knower of the field of activities he is not subject to material transformations", "sva-dk" means "self-manifest", and "hetu" means "the creator of the material world and other things". Text 5 tad uktam- r-stena hetur jvo 'sya sargder avidy-karma-kraka iti. tat-that; uktam-said; r-stena-by r Suta Gosvami; hetur jvo 'sya sargder avidy-karmakraka iti-rmad-Bhgavatam 12.7.18. That the individual spirit soul is also, in one sense, the creator of the material world is corroborated by the following words of r Sta Gosvm (rmad-Bhgavatam 11.7.18): "Out of ignorance the living being performs material activities and thereby becomes, in one sense, the cause of the creation, maintenance, and destruction of the universe."*** Text 6

vypako vypti-la. asagi anvtas" ca. svata praka-rpatvt. aham-mamety-sambhvamdehdau mohajam- tyajet. iti dehdy-adhikaraakasya mohajasyaiva tygo na tu svarpa-bhtasyety aham-artha iti vyajyate. tad evam- jvas tad-aatvt skma-jyot-rpa ity eke. tathaiva hi kaustubhatvena vyajitam. tath ca skanda-prabhsa-khae jva-nirpae vypaka-vyapaka; vypti-la.-all pervading; asagi-untouched; anvta-uncovered; ca.-also; svata-personally; praka-rpatvt-because opf being manifest; aham-mamety-sambhvam-the ideas of I and min; dehdau-beginning eith the material body; mohajam-illusion; tyajet-should abandon; iti-thus; dehdy-adhikaraakasya-beginning eith the material body; mohajasya-born from illusion; eva-indeed; tyga-rejection; na-not; tu-but; svarpa-bhtasya-of the original form; itithus; aham-artha-false ego; iti-thus; vyajyate.-is manifested; tat-that; evam-thus; jva-the soul; tadaatvt-because of being a oart and parcel; skma-jyot-rpa-the form of a tiny particle of light; iti-thus; eke.-some; tatha-so; eva-indeed; hi-indeed; kaustubhatvena-by a part of the kaustubha jewel; vyajitam-manifested; tath-so; ca-also; skanda-prabhsa-khae-in the Skanda Purana, Prabhasa-khanda; jva-nirpae-in the description of the individual spirit soul. In the two verses quoted in the beginning of this anuccheda, the word "vypaka" means "allpervading", "asagy anvta" mean "because it is self-manifest, the soul is neither dependent on the material body nor covered by material contamination", and "aham- mamety asad-bhvamdehdau mohajam- tyajet" means "One should renounce the illusions that begin with the material body, but one should not renounce his individual identity as a spirit soul." Some thinkers say that the individual spirit souls are tiny particles of light. It is sometimes said that the individual spirit souls are particles of light from the Supreme Lord's Kaustubha jewel. The individual souls are thus described as tiny particles of light in these words of Skanda Pura, Prabha-khaa: Text 7 na tasya varo rpa v prama dayte kvacit na akya kathitu vpi skma cnanta-vigraha na-not; tasya-of him; vara-class; rpam-form; va-or; pramam-evidence; dayte-is seen; kvacit-anyrwhere; na-not; akya'able to be done; kathitum-to speak; v-or; api-also; skma-tiny; ca-and; ananta-limitless; vigraha-form. "The individual so has no material form and no material status. No evidence for these ideas can be found in any scripture. No one can speak words to prove these ideas. The infinitesimal soul enters a limitless number of material bodies.

Text 8 blgra-ata-bhgasya atadh kalpitasya ca tasmt skmataro jva sa cnantyya kalpate blgra-ata-bhgasya-one hundredth part of thr tip of a hair; atadh-a hundred times; kalpitasya-considered; ca-and; tasmt-from that; skmatara-smaller; jva-the individual spirit soul; sa-he; ca-and; nantyya-for limitlessness; kalpate-is considered. "When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the dimension of the spirit soul.* Text 9 ditya-vara skmbha ab-bindum iva pukare nakatram iva payanti yogino jna-cakus. iti. ditya-varam-splendid like the sun; skmbham-a tiny particle of light; ap-of water; bindum-a drop; iva-like; pukare-on a lotus flower; nakatram-a star; iva-like; payanti-sees; yogina-yogis; jna-cakus-with eyes of knowledge; iti.-thus. "With eyes of knowledge the yogs see that that the individual soul is like a tiny particle of sunlight, like a star shining in the sky, like a drop of water on a lotus flower." Text 10 r-prahldo 'sura-blakn. r-prahlda-r Prahalada; asura-of the demons; blakn-to the sons. The verse quoted in the beginning of this anuccheda was spoken by r Prahlda to the demons' sons.

Anuccheda 47 Text 1 tad evam ananta eva jvkhys taasth aktaya. tatra tsm- varga-dvayam. eko vargo 'ndita eva bhagavad-unmukha. anyas t andita eva bhagavat-parmukha. svabhvatas tdya-jnabhvt tadya-jnbhvc ca. tat-that; evam-thus; ananta-limitless; eva-inded; jvkhy-called individual souls; taasthamarginal; aktaya.-potencies; tatra-there; tsm-of them; varga-dvayam.-two groups; eka-one; varga-group; andita-from time immemorial; eva-indeed; bhagavad-unmukha.-favorable to the Supreme Personality of Godhead; anya-others; tv-but; andita-from time imemmorial; eva-indeed; bhagavat-parmukha.-averse to the Supreme Personality of Godhead; svabhvata-by nature; tdya-of Him; jna-knowledge; bhvt-because of the nature; tadya-of Him; jna-the knowledge; abhvt-because of the absence; ca-also. Thus the Lord's marginal potencies, who are called the individual spirit souls are limitless in number. Still, they may be divided into two groups: 1. the souls who, from time immemorial, are favorable to the Supreme Lord, and 2. the rebellious souls who, from time immemorial, are averse to the Supreme Lord. This is because one group is aware of the Lord's glories and the other group is not aware of them. Text 2 tatra prathamo 'ntaraga-akti-vilsnughto nitya-bhagavat-parikara-rpo garudika. yathoktam- pdmottara-khae tri-pad-vibhter lokas tu ity adau bhagavat-sandarbhodhte. asya ca taasthatvam- jvatva-prasiddher varatva-ko apravet. tatra-there; prathama-first; antaraga-akti-internal potency; vilsa-pastimes; anughtaattained the mercy; nitya-eternal; bhagavat-of the Supreme Personality of Godhead; parikara-rpathe form of associates; garudika.-beginning with Garua; yath-as; uktam-said; pdmottarakhae-in thje Padma Purana, Uttara-khanda; tri-pad-vibhte-of three fourths of the Lord's potencies; loka-the world; tu-indeed; iti-thus; adau-beginning; bhagavat-sandarbhodhtedescribed in the Bhagavat-sandarbha; asya-of this; ca-also; taasthatvam-the state of ebing the marginal potency; jvatva-prasiddhe-of the proof of being the individual spirit souls; varatva-of the status of the Supreme Personality of Godhead; koau-on the edge; apravet-because of not entering. The first group consists of Garua and the other eternal associates of the Lord, These devotees

take shelter of the Lord's internal potency and enjoy pastimes with Him. They reside in the spiritual world, which will be described in the Bhagavat-sandarbha (anuccheda 78, where the following words of Padma Pura, Uttara-khaa are quoted: "Countless blissful spiritual planets are in the spiritual sky, which is three fourths of the entire creation." Thus, although the nature of the individual souls is on the borderline of the nature of the Supreme Personality of Godhead, the individual souls do not enter that nature. Thus they remain different from the Lord. Text 3 aparas tu tat-parmukhatva-doea labdha-cchidray myay paribhta sasr. yathoktamhasa-guhya-stave sarvam- pumn veda gus" ca ta-jo na veda sarvajam anantam e iti. apara-others; tu-but; tat-parmukhatva-doea-with the defect of being averse to the Supreme Personality of Godhead; labdha-cchidray-faulty; myay-by the illusory potency; paribhtadefeated; sasr.-residing in the material world; yath-as; uktam-said; hasa-guhya-stave-in theHamsa-guhya Prayers; sarvam- pumn veda gus" ca ta-jo na veda sarvajam anantam e iti-rmad-Bhgavatam 6.4.25. The other individual souls, the rebellious souls who are averse to the Supreme Lord, become conquered by the illusory potency mya' and must live in the material world. They are described in the following words of the Hasa-guhya Prayers (rmad-Bhgavatam 6.4.25): "But the living being, because of his spiritual nature, can know his body, then life airs, the senses, the elements, and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him."* Text 4 ekdae ca bhaya dvitybhiniveata syt ity di. ekdae-in the Eleventh Canto; ca-ALSO; bhayam- dvitybhiniveata syt ity di-rmadBhgavatam 11.2.37. The rebellious individual spirit souls averse to the Supreme Lord, souls who must then reside in

the material world, are also described in these words of rmad-Bhgavatam (11.2.37): "When the living entity is attracted by the material energy, which is separate from Ka, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Ka, he becomes Ka's competitor. This is called viparyayo 'smti." Text 5 yathoktam- vaiave tay tirohitatvc ca. akti ketraja-samjita sarva-bhteu bhpla tratamyena vartate. iti. yath-as; uktam-said; vaiave-in the Viu Purana; tay-by her; tirohitatvc-being freed from the influence; ca.-also; akti-the potency; ketraja-ksetrajna; samjita-known by the name; sarva-bhteu-in different types of bodies; bhpla-O king; tratamyena-in different degrees; vartate.-exists; iti.-thus. The rebellious souls averse to the Lord and thus residing in the material world are also described in these words of r Viu Pura (6.7.63): "The living entity, covered by the influence of nescience, exists in different forms in the material condition. O king, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees."* Text 6 tad-varga-dvayam evokta r-vidurepi tattvn bhagavas te katidh pratisakrama tatrema ka upsran ka u svid anuerate. ity anena. tad-varga-dvayam-these two groups; eva-indeed; uktam-said; r-vidurea-by r Vidura; api-also; tattvnm-the elements of nnature; bhagavn-O great sage; tem-of them; katidh-how many?; pratisakrama-dissolutions tatra-thereupon; imam-unto the Supreme Lord; ke-who are they?; upsran-being saved; ka-who are they?; u-who; svit-may; anuerate-serve the Lord while he sleeps;

iti-thus; anena.-by this. The two groups of individual souls are hinted in these words of r Vidura (rmad-Bhgavatam 3.7.37): "Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolution to serve the Lord while He is asleep."* Text 7 tatra paramevara-parmukhnm- jvnm- uddhnm api tac-chakti-visit paramevart sopdhikam- janma bhavati. tac ca janma nijopdhi-janman nija-janmbhimnahetukdhytmikatvvasth prptir eva. tatra-there; paramevara-parmukhnm-averse to the Supreme Personality of Godhead; jvnm-of the individual spirit souls; uddhnm-pure; api-even; tac-chakti-viit-because of being one the the Supreme Lord's potencies; paramevart-from the Supreme Personality of Godhead; sopdhikam-with a material body; janma-birth; bhavati.-is; tac-that; ca-also; janma-birth; nijopdhi-janman-by birth of the material body; nija-janma-own birth; abhimna-idea; hetukacause; dhytmikatva-of the body; avasth-state of being; prpti-attainment; eva-indeed. The rebellious pure spirit souls averse to the Lord thus take birth in a material body. When the body is thus born, the bewildered soul thinks he is born. He thinks that his existence begins at that point. Text 8 tad etad hu na ghaata udbhava prakti-puruayor ajayor ubhaya-yuja bhavanty asu-bhto jala-budbuda-vat tvayi ta ime tato vividha-nma-guai parame sarita ivrave madhuni lilyur aea-rasa tat-this; etat-that; hu-they say; na-not; ghatata-is; udbhava-birth; prakti-puruayo-of matter and spirit; ajayo-unborn; ubhaya-yuja-with both; bhavanti-are; asu-bhta-living bodies; jala-budbuda-vat-like bubbles in the ater; tvayi-in You; ta-they; ime-they; tata-then; vividha-nmaguai-with many different names; parame-in the Supreme; sarita-rivers; iva-like; arave-in the ocean; madhuni-in honey; lilyu-are merged; aea-rasa-all flavors.

The Personified Vedas describe the birth of these rebellious souls in these words addressed to the Supreme Personality of Godhead (rmad-Bhgavatam 10.87.31): "Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities."* Text 9 praktais traiguyam. purua uddho jvas tayor dvayor apy ajatvd udbhavo na ghaate. ye csubht dhytmika-rp sopdhayo jv jyante. te tat-tad-ubhaya-akti-yuj paramtmanaiva kraena jyante. prakti-vikra-pralayena supta-vsantvt uddhas ta paramtmani ln jvkhy aktaya si-kle vikrim- praktim sajya kubhita-vsan satya sopdhikvasthm- prpnavantya eva vyuccartantty artha. praktai-material; traiguyam.-the three modes; purua-person; uddha-pure; jva-soul; tayo-of them; dvayo-two; api-also; ajatvt-because of being unborn; udbhava-birth; na-not; ghaate.-is; ye-who; ca-also; asu-bht-living bodies; dhytmika-rp-the form of the self; sopdhaya-with material designations; jv-souls; jyante.-are born; te-they; tat-tad-ubhaya-aktiyuj-with those two potencies; paramtman-by teh Supersoul; eva-indeed; kraena-by the cause; jyante.-are born; prakti-of matter; vikra-transformations; pralayena-by destruction; suptasleeping; vsantvt-because of past material desires; uddha-pure; ta-they; paramtmani-in the Supersoul; ln-merged; jvkhy-called souls; aktaya-potencies; si-kle-at the time of material creation; vikrim-transformation; praktim-matter; sajya-being attached; kubhita-agitated; vsan-desires; satya-being so; sopdhikvasthm-with material designations; prpnavantyaattaining; eva-indeed; vyuccaranti-transgress; iti-thus; artha-the meaning. Here the word "prakrti" means "the three modes of material nature", "purua" means "the pure spirit soul". Because neither the individual souls nor the material world of the three modes are ever born, the verse declares, "na ghaata udbhava" (they are not born). "Asu-bhta" means "the souls who take birth in material bodies", the Supreme Personality of Godhead Himself causes these two potencies (the potency that is the individual soul and the potency that is the material energy, to take birth. When the various transformations of matter finally destroy the material world, the potencies known as the pure individual souls, their material desires now dormant, enter the Supreme Personality of Godhead. However, when the material world is created again, these souls become attracted to the various transformations of matter. Their material desires thus aroused, they again take birth in material bodies. That is the meaning of this verse.

Text 10 etad abhipretyaiva bhagavn eka asedam ity di ttya-skandha-prakarae etat-this; abhipretya-intending; eva-indeed; bhagavn eka asedam ity di ttya-skandhaprakarae-in rmad-Bhgavatam 3.5.22. This is also described in the following words of rmad-Bhgavatam (3.5.23): "The Supreme Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him."* Text 11 kla-vtty tu myya gua-mayym adhokaja puruentma-bhtena vryam dhatta vryavn kla-the eternal time; vtty-by the influence; tu-but; myyam-in the external energy; guamayym-in the qualitative modes of nature; adhokaja-the Transcendence; puruena-by the purua incarnation; tma-bhtena-who is the plenary expansion of the Lord; vryam-the seeds of the living beings; dhatta-impregnated; vryavn-the Supreme Living Being. The creation is again described in these words of rmad-Bhgavatam (3.5.26): "The Supreme Living Being in His feature as the transcendental purua incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear."* Text 12 ity anena vrya-abdoktasya jvasya prkt dhnam uktam. evam- r-gtopaniats api mama yonim- mahad brahma tasmin garbham- dadhmy aham ity atroktam. k-krais" ca brahmaabdena praktir vykhyt. garbha-abdena jva iti. iti-thus; anena-with this; vrya-abdoktasya-of the word "virya"; jvasya-of the individual soul; prktau-in the material world; dhnam-placing; uktam.-is said; evam-thus; r-gtopaniats-in Bhagavad-gita; api-also; mama yonim- mahad brahma tasmin garbham- dadhmy aham iti-Bhagavad-

gita 14.3; atra-here; uktam-said; k-krai-by the author of the comnmentary; ca-also; brahmaabdena-by the word Brahma; prakti-matter; vykhyt.-explained; garbha-abdena'by teh word garbha; jva-the soul; iti-thus. The word "vrya" here describes the individual soul's entrance into the material world. This is also described by the Supreme Personality of Godhead Himself in these words of Bhagavad-gta' 14.3): "the total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of the living beings, O son of Bharata."* In his explanation of this verse, the commentator says that here the word "brahma" means "the material world" and the word "garbham" means "the individual spirit soul". Text 13 punar ea eva ttye daivt kobhita-dharmiy svasya yoau para pumn dhatta vrya ssta mahat-tattva hiramayam puna-again; ea-he; eva-indeed; ttye-in the Third Canto; daivt-by the destinyof the conditioned souls; kobhita-agitated; dharmiym-whose equilibrium of the modes; svasyam-His own; yoau-in the womb (material nature); para pumn-the Supreme Personality of Godhead; dhatta-impregnated; vryam-semen (His internal potency); s-she (material nature); astadelivered; mahat-tattvam-the sum total of cosmic intelligence; hiramayam-known as Hiranmaya. This is also described in the following words of rmad-Bhgavatam (3.26.19): "After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, who is known as Hiramaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls."* Text 14 ity atra vryam- cic-chaktim iti kym- vykhytam ata aktitvam apy asya k-sammatam. tato 'kasmd udbhava-mtre dnta jala-budbuda-vad iti. ata punar api pralaya-samaye ta

ime sopdhik jvs tvayi bimba-sthnya-mla-cid-rpe rami-sthnya-cid-eka-lakaa-uddha-jvaakti-maye. tata eva svam apito bhavati ity di rutau sva-abdbhidheye parame paramtmni vividha-nma-guair vividhbhir devdi-samjbhir vividhai ububha-guais" ca saha lilyur lyante. iti-thus; atra-here; vryam-viryam; cic-chaktim-the spiritual potency; iti-thus; kym-in the commentary; vykhytam-explained; ata-then; aktitvam-thge status of a potency; api-also; asya-of this; k-sammatam.-the conclusion of the commentary; tata-then; akasmt-suddenly; udbhavaborn; mtra-only; ae-part; dnta-example; jala-budbuda-vat-like foam on the water; iti.-thus; ata-then; puna-again; api-also; pralaya-samaye-at teh time of cosmic destruction; ta-they; imethey; sopdhik-with material bodies; jv-souls; tvayi-in You; bimba-sthnya-as a circle; mlaroot; cit-spirit; rpe-in the form; rami-sthnya-rays of light; cid-eka-lakaa-spiritusl nature; uddha-jva-pure souls; akti-maye-consisting of potency; tata-then; eva-indeed; svam-personally; api-aso; ita-then; bhavati-is; iti-thus; di-beginning; rutau-in the Sruti; sva-sva; abda-word; abhidheye-to be named; parame-supreme; paramtmni-in ther Supreme Personality of Godhead; vividha-nma-guai-with various names and qualities; vividhbhi-various; devdi-samjbhiwith the name sof the demigods and others; vividhai-various; ububha-guai-with auspoicious and inauspicious qualities; ca-and; saha-with; lilyu-lilyuh; lyante.-merge. Here rla rdhara Svm explains that the word "vrya" means "the spiritual potency". Thus the conclusion of the commentator is that the individual souls are potencies of the Supreme Lord. Here the word "jala-budbuda-vat" (like bubbles in the water, is given to describe the souls' birth in the material world. Then again, the verse explains, "At the time of cosmic annihilation the embodied souls again enter You, O Lord". Thus the pure individual souls are a potency of the Lord. They are like rays of light emanating from the sun that is the Lord. This is confirmed in the ruti-stra in the words: "The living entities are manifested from the Lord." Here the word "parame" means "ion the Supreme Personality of Godhead", "vividha-nmaguai" means "with the names of the various demigods and other living beings and with their auspicious and inauspicious qualities also, and "lilyu" means "they merged". Text 15 prvavat pralaye 'pi dnta sarita ivrave iti. aea-rasa iva madhuni iti ca prvavat-as before; pralaye-in devastation; api-even; dnta-example; sarita-rivers; iva-like; arave-in the ocean; iti.-thus; aea-all; rasa-flavors; iva-like; madhuni-in honey; iti-thus; ca-and. This verse gives two example to describe the period of cosmic devastation. One example is the

example of rivers entering the ocean and the other is the example of the nectar of different flowers blending into honey. Text 16 atra deva-manuydi-nma-rpa-paritygena tasmin lne 'pi svarpa-bhedo 'sty eva. tat-tad-aasambhavdity-abhiprya. atra-here; deva-manuya-demigods and human beings; di-beginning; nma-names; rpa-and forms; paritygena-by abandoning; tasmin-in Him; lne-entered; api-even; svarpa-bhedadifference of forms; asti-is; eva.-indeed; tat-tad-aa-sambhavdity-abhiprya-because they are all various parts and parcels of Him. In this way the souls abandoning their names and forms of demigods, human beings, or other species of life and merge into the body of the Lord. However, because they are all in truth parts and parcels of the Lord, they all retain their individual identities, even when they are merged in the Lord's body. Text 17 atra rutaya hantems tisro devat anena jventmannupraviya nma-rpe vykaravi iti. atra-here; rutaya-the Sruti-sastras; hanta-indeed; im-they; tisra-three; devat-demigods; anena-by this; jvena-by the individual soul; tman-by the soul; anupraviya-enterinf; nma-rpenames and forms; vykaravi-I will make; iti-thus. This is also described in the following words of Chndogya Upaniad (6.3.2): "Then the Supreme Personality of Godhead thought: Let me create the names and forms of the three kinds of material bodies and let me place the conditioned souls in those bodies." Text 18 ajm ek lohita-ukla-k bahv praj sjamn sa-rp ajo hy eko juamo 'nuete jahty en bhukta-bhogam ajo 'nya. iti. ajm-unborn; ekm-one; lohita-ukla-km-red, white, and black; bahv-many; praj-

children; sjamnm-creating; sa-rp-with forms; aja-unborn; hi-indeed; eka-one; juamadoing; anuete-follows; jahti-rejects; enm-her; bhukta-enjoyed; bhogam-enjoyment; aja-unborn; anya-another; iti.-thus. This is also described in these words of the vetvatara Upaniad (4.5): "An unborn many enjoys and unborn red, white, and black woman who bears many children like herself. Another unborn man first enjoys and then forsakes her." Note: The unborn woman is the material nature. The colors red, white, and black are the modes of passion, goodness, and ignorance. The many children are the ingredients of the material universes. The first unborn man is the conditioned soul. The second unborn man is the soul who, after trying to enjoy matter, finally renounces the world and attains liberation. Text 19 yath ndya syandamana samudre asta gacchanti nma-rpe vihya tath vidvn nma-rpad vimukt part para puruam upaiti divyam yath-as; ndya-rivers; syandamana-flowing; samudre-in the ocean; astam-placed; gacchantigo; nma-rpe-forms and names; vihya-abandoning; tath-so; vidvn-a wise person; nma-rpatfrom names and forms; vimukt-free; part-than the greatest; param-tgreater; puruam-the Supreme Person; upaiti-attains; divyam-transcendental. This is also described in these words of the Muaka Upaniad (3.2.8): "As rivers abandon their names and forms and meet with the ocean, so the wise transcendentalist abandons his material name and form and meets the glorious Supreme Person." Text 20 yath saumyema madhu madhu-kto niihanti nn-rpnm- vkm- rasn samavahram ekatam- rasam- gamayanti. te yath tatra vivekam- na labhante. amuyham- vkasya raso 'smy amuyham- vkasya raso 'smty evam eva khalu saumyem praj sati sampadya na vidu sati sampadymahe iti. yath-as; saumya-O gentle one; ima-they; madhu-honey; madhu-kta-making honey;

niihanti-enter; nn-rpnm-of various forms; vkm-of trees; rasn-tastes; samavahramcarry; ekatam-oneness; rasam-taste; gamayanti.-cause to attain; te-they; yath-as; tatra-there; vivekam-distinction; na-not; labhante.-attain; amuya-of Him; aham-I; vkasya-of the tree; rasataste; asmi-am; amuya-of Him; aham-I; vkasya-of the tree; rasa-the taste; asmi-am; iti-thus; evamthus; eva-indeed; khalu-indeed; saumya-O gentle one; im-they; praj-children; sati-being so; sampadya-attaining; na-not; vidu-know; sati-being so; sampadymahe-we attain; iti-thus. This is also described in these words of Chndogya Upaniad (6.9.1-2): "As bees make honey from the nectar of many different kinds of trees, and as, when merged together in the honey, the different nectars do not stand up and say: `I am the nectar from suchand-such tree', or `I am the nectar from such-and-such tree', in the same way, when they merge into the body of the Supreme Personality of Godhead, the many different spirit souls do not say `I have come from such-and-such species of life', or `I have come from such-and-such species of life'." Text 21 rutaya r-bhagavantam. rutaya-the Personified Vedas; r-bhagavantam-to the Supreme Personality of Godhead.

The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas to the Supreme Personality of Godhead. Anuccheda 48 Text 1 tad evam- paramtmanas taasthkhy aktir vivt. ntaragkhy tu prvavad eva jey. atha bahiragkhy vivriyate tat-that; evam-thus; paramtmana-of the Supreme Personality of Godhead; taasthkhy-called the marginal potency; akti-potency; vivt.-revealed; ntaragkhy-called the internal potency; tu-indeed; prvavat-as before; eva-indeed; jey-should be known; atha-now; bahiragkhy'called the external potency; vivriyate-is revealed. In this way we have described the Lord's marginal potency. we have already described the Lord's internal potency. Now we will describe the Lord's external potency.

Text 2 e my bhagavata si-sthity-anta-kri tri-var varitsmbhi ki bhya rotum icchasi e-she; my-maya; bhagavata-of the Supreme Personality of Godhead; si-sthity-anta-kriperforming the activities of creation, maintenance, and destructionm; tri-var-three kinds; varit-described; asmbhi-by us; kim-what?; bhya-more; rotum-to hear; icchasi-you wish. The Lord's external potency is described in these words of rmad-Bhgavatam (11.3.16): "I have now described my, the illusory energy of the Supreme Personality of Godhead. This illusory potency, consisting of the three modes of material nature, is empowered by the Lord for the creation, maintenance, and annihilation of the material universe. Now, what more do you wish to hear?"*** Text 3 bhagavata svarpa-bhtaivaryde paramtmana ea tatastha-lakaena prvokt jagat-sydi-kri mykhy akti. trayo vara gua yasy s. bhagavata-of the Supreme Personality of Godhead; svarpa-from His own nature; bhtamanifested; aivarya-opuelnces; de-beginning; paramtmana-of the Supersoul; ea-he; tatasthamarginal; lakaena-with the nature; prvokt-previously said; jagat-sy-di-kri-the causze of creation, maintenance, and destruction; mykhy-called maya; akti.-potency; traya-three; vara-varnas; gua-modes; yasy-of whom; s-that. Here the word "bhagavata" means "of the Supreme Personality of Godhead, who is the master of all opulences and glories", "e" means, "the previously described potency, which is called "my", which is the cause of creation, maintenance and destruction, and which has a relationship with the marginal potency," and "tri-vara" means "the three modes of material nature". Text 4 tath ctharvanik pahanti sitsit ca ka ca sarva-kma-dugh vibho iti.

tath-so; ca-also; tharvanik-the Atharva Vedas; pahanti-read; sitsit-black and white; caand; ka-black; ca-and; sarva-all; kma-dugh-fulfilling desires; vibho-of the Supreme Personality of Godhead; iti-thus. The three modes of nature are described in the following words of the Atharva Veda: "From the Supreme Personality of Godhead were manifested three modes that were white, red, and black. These modes were meant to fulfill the material desires of the conditioned souls." Text 5 uktam- ca daiv hy e guamay mama my duratyay ity atra guamayti. uktam-said; ca-also; daiv hy e guamay mama my duratyay iti-Bhagavad-gita 7.14; atrahere; guamay-guamay; iti-thus. The three modes of material nature are also described by the Supreme Lord in these words of Bhagavad-gta' (7.14): "This divine energy of Mine, consisting of the three modes of material nature, is very difficult to overcome."* In this verse the word "guamay" refers to the three modes of material nature. Text 6 antarko videham. antarka-Antarko; videham-to Videha. The verse quoted in the beginning of this anuccheda was spoken by Antarka Muni to the king of Videha. Anucchedas 49-50 Text 1 tasy myys" ca-dvayam. tatra gua-rpasya mykhyasya nimittasya dravya-rpasya

pradhnkhyasyopdnasya ca parasparam- bhedam ha caturbhi tasy-of this; myy-maya; ca-also; aa-dvayam.-two parts; tatra-there; gua-rpasya-of the modes; mykhyasya-called maya; nimitta-created; aasya-part; dravya-rpasya-of a thing; pradhnkhyasya-called pradhana; updna-of the creator; aasya-of a part; ca-also; parasparammutual; bhedam-difference; ha-said; caturbhi-with four verses. The mya' potency has two parts: 1. the modes of material nature, which are the creators of the material world, and 2. the various ingredients of which the things in the material world are made. The ways these two parts are different are described in the four rmad-Bhgavatam verses to be quoted now in this book. Text 2 atha te sampravakymi skhya prvair vinicitam yad vijaya pumn sadyo jahyd vaikalpika bhramam atha-now; te-to you; sampravakymi-I will describe; skhyam-sankhya; prvai-previous; vinicitam-described; yat-what; vijaya-knowing; pumn-a person; sadya-at once; jahyt-may abandon; vaikalpikam-duality; bhramam-illusion. In the first of these verses the Supreme Personality of Godhead declares (rmad-Bhgavatam 11.24.1): "Now I shall describe to you the science of khya, which has been perfectly established the ancient authorities. By understanding this science a person can immediately give up the illusion of material duality."*** Text 3 k ca advityam- paramtmano myay prakti-purua-dvara sarvam- dvaitam udeti. punas tatraiva lyata ity anusandhnasya puruasya dvandva-bhramo nivartata iti vaktum- skhyamprastauti atheti ity e. k-commentary; ca-and; advityam-without a second; paramtmana-of the Supreme Personality of Godhead; myay-by maya; prakti-purua-dvara-by matter and the soul; sarvam-all; dvaitam-dualk; udeti.-is manifest; puna-again; tatra-there; eva-indeed; lyata-is merged; iti-thus; anusandhnasya-of the conclusion; puruasya-of the soul; dvandva-bhrama-bewilderment of

dualtiy; nivartata-goes; iti-thus; vaktum-to say; skhyam-sankhya; prastauti-praises; atha-then itithus; iti-thus; e-it. rla rdhara Svm comments: "The illusory potency mya' imposes material duality on the spirit souls. The skhya philosophy is spoken to makes the souls free of material duality. In this way the Lord praises the skhya philosophy." Text 4 atra pradhna-paryya prakti-abda. atra-here; pradhna-of pradhana; paryya-synonym; prakti-abda-the word prakrti. In this context the word "pradhna" is a synonym for "prakti" (material nature). Text 5 s jnam atho artha ekam evvikalpitam yad viveka-nipua dau kta-yuge 'yuge st-was; jnam-knowledge; atha-then; artha-purpose; ekam-one; eva-indeed; avikalpitamwithout duality; yad-when; viveka-nipua-expert in discrimination; dau-in the beginning; ktayuge yuge-in satya-yuga. In the second of these verses the Supreme Personality of Godhead declares (rmad-Bhgavatam 11.24.2): "Originally, during the Satya-yuga, when all men were very expert in spiritual discrimination, and also previous to that, during the period of annihilation, the seer existed alone, non-different from the seen object."*** Text 6 k ca atho-abda kartsnye. jnam- drar tena dya-rpa ktsno 'py arthas" ca vikalpa-

nyam ekam eva. brahmay eva lnam sd ity artha ity e. k-commentary; ca-also; atho-abda-the word atho; kartsnye.-in completeness; jnamknowledge; dra-the seer; tena-by that; dya-rpa-the from of the seen; ktsna-complete; apialso; artha-measning; ca-and; vikalpa-nyam-without duality; ekam-one; eva.-indeed; brahmaiin Brahman; eva-indeed; lnam-merged; st-was; iti-thus; artha-the meaning; iti-thus; e-it. rla rdhara Svm comments: "Here the word `atho" means `completely', and `jnam' means `there was no longer any difference between seer and seen, for all was merged in Brahman'." Text 7 ttya-skandhe ca bhagavn eka sedam agra tmtmanam- vibhu ity dau yad bhagavattvena abdyate. tad evtra brahmatvena abdyate iti. ttya-skandhe-in the Third Canto; ca-also; bhagavn eka sedam agra tmtmanam- vibhu ity dau-rmad-Bhgavatam 3.5.23; yat-what; bhagavattvena-by the position of the Supreme Personality of Godhead; abdyate.-is said; tat-that; eva-indeed; atra-here; brahmatvena-by the position of Brahman; abdyate-is said; iti-thus. This is also described in the following words of rmad-Bhgavatam (3.5.23): "the Supreme Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names."* Text 8 vadanti ity di-vad ubhayatraikam eva vastu pratipadyam. vadanti ity di-vat-as in rmad-Bhgavatam 1.2.11; ubhayatra-in both; ekam-one; eva-indeed; vastu-substance; pratipadyam-to be established. This is also described in the following words of rmad-Bhgavatam (1.2.11): "Learned transcendentalists who know the Absolute Truth call the non-dual substance Brahman, Paramtm, or Bhagavn."*

In this way the word "Brahman" and the word "the Supreme Personality of Godhead" both signify the same transcendental Absolute. Text 9 ante tu ea skhya-vidhi prokta ity dau parvara-da my ity anena bhagavad-rpepy avasthiti spaaiva. ante-the end;tu ea-indeed; skhya-vidhi prokta ity dau-rmad-Bhgavatam 11.24.29; parvara-da-seeing higher and lower; my-maya; iti-thus; anena-by this; bhagavad-rpea-by the form of the Supreme Personality of Godhead; api-also; avasthiti-situation; spa-clear; evaindeed. At the end of this chapter of rmad-Bhgavatam (11.24.29, the Supreme Personality of Godhead declares: "Thus I, the perfect seer of everything material and spiritual, have spoken this knowledge of Skhya, which destroys the illusion of doubt by scientific analysis of creation and annihilation."*** In this verse the words "parvara-d may" describe the transcendental status of the Supreme Personality of Godhead. Text 10 kadety apekym ha yad dau kta-yuge viveka-nipu jan bhavanti. tasminn ayuge tatprvasmin pralaya-samaye ity artha. kad-when?; iti-thus; apekym-in relationship with; ha-said; yad-when; dau-in the beginning; kta-yuge-in Satya yuga; viveka-nipu-expert in discrimination; jan-people; bhavanti.are; tasminn-in that; ayuge-not in the yuga; tat-prvasmin-before that; pralaya-samaye-at the time of devastation; iti-thus; artha-the meaning. Here someone may ask: "When did this occur, that the seer existed alone, non-different from the seen object? The answer is given here (in rmad-Bhgavatam 11.24.2, quoted in text 7, in the words "yad viveka-nipua dau kta-yuge 'yuge" (Originally, during the Satya-yuga, when all men were very expert in spiritual discrimination, and also previous to that, during the period of annihilation). Here the word "ayuge" means "previous to that, during the period of annihilation".

Text 11 tan-my-phala-rpea kevala nirvikalpitam v-mano-gocara satya dvidh samabhaved bhat tan-my-of the Supreme Personality of Godhead's maya potency; phala-results; rpea-in the form; kevalam-only; nirvikalpitam'without duality; vk-words; mana-mind; gocaram-in the realm; satyam-truth; dvidh-in two; samabhavet-became; bhat-great. In the next of these verses (rmad-Bhgavatam 11.24.3, the Supreme Personality of Godhead declares: "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."*** Text 12 k ca tad bhad brahma vn--mano-gocaram- yath bhavati tath. my dyam. phalam- tatpraka. tad-rpea my-rpea vilsa-rpea ca dvidh abht ity e. k-commentary; ca-and; tat-that; bhat-great; brahma-Brahman; vn--mano-gocaram-in the realm of words and mind; yath-as; bhavati-is; tath-so; my-maya; dyam.-ssen; phalam-result; tatpraka.-manifestation of that; tad-rpea-with that form; my-rpea-the form of maya; vilsarpea-the form of pastimes; ca-and; dvidh-in two; abht-was; iti-thus; e-it. rla rdhara Svm comments: "Here the words "bhad vn--mano-gocaram" means `the Absolute Truth, who is beyond the mind and words'. In the word `mya'-phala-rpea' `my' refers to the visible world and `phala' refers to the seer of the material world. The word "dvidh" means "as mya' and as the enjoyer of my'." Text 13 atra my dyam iti. phalam- tat-praka iti cheda. tena brahmaa yad dyam- vastu tanmy. tasya brahmao ya praka-viea. sa phalam ity artha.

atra-here; my-maya; dyam-visible; iti.-thus; phalam-result; tat-praka-the sweer of that; itithus; cheda.-difference; tena-by that; brahma-Brahman; yat-what; dyam-to beseen; vastuthing; tan-my.-that maya; tasya-of that; brahmaa-Supreme; ya-which; praka-seer; vieasepcific; sa-that; phalam-phala; iti-thus; artha-the meaning. Here "mya" means "the visible world", and "phala" means "he who sees the visible world". These are the two distinctions. What is seen by the Supreme is called "my", and the seer that is manifested from the Supreme is called "phala". That is the meaning. Text 14 tayor hy ekataro hy artha prakti sobhaytmik jna t anyatamo bhva purua so 'bhidhyate tayo-of the two; hi-indeed; ekatara-one; hi-indeed; artha-meaning; prakti-matter; s--that; ubhaytmik-both; jnam-knowledge; tv-indeed; anyatama-another; bhva-meaning; purua'persopn; sa-he; abhidhyate-is called. In the last of these verses (rmad-Bhgavatam 11.24.4, the Supreme Personality of Godhead declares: "Of these two categories of manifestation, one is material nature, which embodies both the subtle causes and manifests products of matter. The other is the conscious living entity, designated as the enjoyer."*** Text 15 k ca tayor dvidha-bhtayor aayor madhye ubhaytmik krya-kraa-rpi ity e. k-commentary; ca-and; tayo-tayoh; dvidha-bhtayo-two kinds; aayo-of parts; madhyein the midst; ubhaytmik-both; krya-kraa-rpi-cause and effect; iti-thus; e-it. rla rdhara Svm comments: "Here the word `tayo' means `the two different parts-and-parcels of the Lord, one of them the cause and the other the effect'."

Text 16 evam- r-viu-pure vio svarpt parato 'hi te 'nye rpe prdhnam- puruas" ca vipra evam-thus; r-viu-pure-in r Viu Purana; vio-of Lord Viu; svarpt-from the from; parata-transcendental; hi-indeed; te-they; anye-others; rpe-in the form; prdhnam-pradhana; purua-the person; ca-and; vipra-O brahmana. These two potencies are also described in the following words of r Viu Pura (1.2.24): "O brhmaa, from the transcendental body of Lord Viu are manifested the spirit souls, the material nature, and other things also." Text 17 ity atra tem eva k ca parato nirupdhir vio svarpt te prg ukte pradhnam- puruas" ceti dve rpe anye my-kte iti. iti-thus; atra-here; tem-of them; eva-indeed; k-commentary; ca-and; parata-of the transcendental; nirupdhi-without a material body; vio-of Lord Viu; svarpt-from the form; te-they; prg-before; ukte-said; pradhnam-matter; purua-persopn; ca-and; iti-thus; dve-two; rpeforms; anye-other; my-kte-created by maya; iti-thus. rla rdhara Svm comments: "This verse means: `From the transcendental body of Lord Viu, which is not material, are manifested the spirit souls and the material nature, which were both described previously in this book. Other things, created by the mya' potency, were also manifested'." Text 18 r-bhagavn. r-bhagavn-the Supreme Personality of Godhead. The four rmad-Bhgavatam verses that form the root of these four anucchedas (49-52, were spoken by the Supreme Personality of Godhead.

Anuccheda 53 Text 1 anyatra tayor updna-nimitta-rpayor aayor vtti-bhedena bhedn apy ha anyatra-in another place; tayo-of them; updna-nimitta-rpayo-the ingredient and the cause; aayo-of the two parts; vtti-bhedena'withdifferent activities; bhedn-differences; api-also; hasaid. The different activities of these two parts-and-parcels of the Lord, which are the cause and ingredient of the material world, are described in these words of rmad-Bhgavatam (10.63.26): Text 2 klo daiva karma jva sva-bhvo dravya ketra pram tm vikra tat-saghto bja-roha-pravhas tan-myai tan-niedha prapadye kla-time; daivam-demigods; karma-karma; jva-soul; sva-bhva-own nature; dravyam-thing; ketram-field; pram-life; tm-self; vikra-change; tat-saghta-the totality; bja-rohapravha-planting the seed; tan-mya-His maya potency; e-she; tan-niedham-forbiddintg that; prapadye-I surrender. "Time, fate, karma, purification, the individual soul and his propensities, the subtle material elements, the material body, the life air, false ego, the various senses, the totality of these as reflected in the living being's subtle body, all this constitutes Your material illusory energy, my, an endless cycle like that of seed and plant. I take shelter of You, the negation of this my."*** Text 3 k ca kla kobhaka. karma nimittam. tad eva phalbhimukham abhivyaktam- daivam. svabhvas tat-saskra. jvas tadvn. dravyam- bhta-skmi. ketram- prakti. praa sutram. tm ahakra. vikra ekdaendriyi mah-bhtni ceti oaaka. tat-saghto deha. tasya ca bja-roha-vat pravha. roho 'kura. dehd bja-rpam- karma. tato 'kura-rpo deha. tata punar evam iti pravha. tat tvam- niedhvadhi-bhtam- prapadye bhaje iti ity e.

k-commentary; ca-and; kla-time; kobhaka.-agitator; karma-karma; nimittam.-cause; tatthat; eva-indeed; phalbhimukham-bringing result; abhivyaktam-manifested; daivam.-destiny; svabhva-nature; tat-saskra.-purifying; jva-soul; tadvn.-then; dravyam-thing; bhtaskmi.-subtle elements; ketram-place; prakti.-matter; praa-life; sutram-string; tm-atma; ahakra.-false ego; vikra-change; ekdaendriyi'eleven senses; mah-bhtni-great elements; ca-and; iti-this; oaaka.-sixteen; tat-saghta-aggregate; deha.'body; tasya-of that; ca-and; bjaroha-vat-like the seed; pravha-planting; roha-growing; akura-sprout; deht-from the body; bja-rpam-the form of a seed; karma.-karma; tata-then; akura-rpa-the form of a sprout; deha-body; tata-then; puna-again; evam-thus; iti-thus; pravha.-manifestation; tat-that; tvamYou; niedhvadhi-bhtam-stopping; prapadye-I surrender; bhaje-I worship; iti-thus; iti-thus; e-it. rla rdhara Svm comments: "In this verse the word `kla" means `the agitator', `karma' means `the cause', `daivam' means `that which brings results', `sva-bhva' means that which purifies', `jiva' means `he who possesses that', `dravyam' means `the subtle material elements', `ketram' means `the material world', `pranah' means `the string of life', `tm' means `false ego', `vikarah' means `the eleven senses and the five gross elements, which are then considered the sixteen ingredients of the world', `tat-saghta' means `the material body, which is manifested from past karma as a sprout is manifested from the planting of a seed', `tat' means `to You, who stop these manifestations of my', and `prapadye' means `I worship'." Text 4 atra kla-daiva-karma-svabhva nimitta. anye updnas tadvn. jvas tbhaytmakas tathopdna-varge nimitta-akty-ao 'py anuvartate. yath jvopdhi-lakane 'ham khye tattve tadyham-bhva. sa hy avidy-parima ity di. atra-here; kla-daiva-karma-svabhva-kla, daiva, karma, and svabhva; nimitta.-causes; anye-the others; updna-ingredients; tadvn-like that; jva-the idnividual spirit soul; tuindeed; ubhaytmaka--both; tath-so; updna-varge-among the ingredients; nimitta-cause; aktipotency; aa-part; api-also; anuvartate-follows; yath-as; jvopdhi-lakane-the nature of the soul's material body; aham-I; khye-called; tattve-truth; tadya-his; aham-bhva-false ego; sa-he; hiindeed; avidy-parima-transformation of ignorance; iti-thus; di.-beginning. Of the items mentioned in this verse, time, fate, karma, and purification are causes and the other items are the ingredients of the world. The individual spirit souls are counted in both categories. They are among the ingredients of the world, and, as one of the Lord's potencies, they are also counted among the causes. When the soul is placed in a material body and he accepts that material designation, the false ego, which is a transformation of ignorance, is manifested.

Text 5 yathoktam- ttyasya ahe tmna csya nirbhinna abhimno 'viat padam karmaena yensau kartavya pratipadyate. iti. yath-as; utam-said; ttyasya-of the Third Canto; ahe-in the sixth chapter; tmnam-false ego; ca-also; asya-of the gigantic form; nirbhinnam-being separately manifested; abhimna-false identification; aviat-entered; padam-in positoon; karma-activities; aena-by the part; yena-by which; asau'the living entity; kartavyam-objective activities; pratipadyate-takes in; iti-thus. The false ego is described in these words of rmad-Bhgavatam (3.6.25): "Thereafter the materialistic ego of the gigantic form separately manifested itself, and it entered into Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions."* Text 6 atra tmnam ahakram abhimno rudra. karmaham-vtty iti k ca. atra-here; tmnam-tmnam; ahakram-false ego; abhimna-abhimana; rudra.-Rudra; karma-karmana; aham-vtty-with the activities of false ego; iti-thus; k-commentary; ca-also. rla rdhara Svm comments: "Here the word `tmnam' means `false ego', `abhimna' means `Rudra', and `karma' means `with the activities of the false ego'." Text 7 atra ca yan-nirbhinnam- tad-adhihnam- vg-dndriyam- ttynta-madhytmam iti prakaraa-niraya kym eva kto 'sti. atra-here; ca-also; yan-nirbhinnam-nirbhinnam; tad-adhihnam-what is established; vgdndriyam-the senses beginning with the voice; ttya-third; antam-end; adhytmam-self; iti-thus;

prakaraa-niraya-the conclusion of the chapter; kym-in the commentary; eva-indeed; ktadone; asti-is. Here the word "nirbhinnam" means "the voice and other working senses". A further explanation is found at the end of the Third Canto in the commentary on the adhytma-prakaraa chapter. Text 8 karmao bja-rpatvam- kraat-mtra-vivakay. tad evam atrpi mla-myy sarvopdna-mla-bhtam- ketra-abdoktam- pradhnam apy aa-rpam ity adhigatanm.jvas tadvn ity anena uddha-jvasya myttatvam- bodhayati. jvara r-bhagavantam. karmaa-of the activity; bja-rpatvam-the from of the seed; kraata-cause; mtra-only; vivakay-with the desire to say; tat-that; evam-thus; atra-here; api-also; mla-root; myy-of the illusory potency; sarva-all; updna-ingredients; aa-parts; mla-root; bhtam-manifested; ketraksetra; abda-word; uktam-said; pradhnam-pradhana; api-also; aa-rpam-the form of a part; itithus; adhigatanm-understood; jva-the individual soul; tadvn-in that way; iti-thus; anena-by this; uddha-jvasya-of the pure spirit soul; myttatvam-the state of being beyond the influence of the illusory potency maya; bodhayati.-teaches; jvara-The Jvara; r-bhagavantam-to the Supreme Personality of Godhead. Here is described the root from which materialistic activities grow. The field of activities and the primordial state of material nature are included among the ingredients of the material world manifested by the root material potency my. The conditioned soul is subject to my, but the pure souls is free from my's grip. That is taught here. The verse quoted in the beginning of this anuccheda was spoken by the ivajvara to the Supreme Personality of Godhead. Anuccheda 54 Text 1 atha nimitta-rpasya prathame dve vtt ha atha-now; nimitta-of the cause; rpa-form; aasya-of a part; prathame-in the beginning; dvetwo; vtt-activities; ha-said. In discussing the various causes, two activities will be first discussed. These two are described in the following words of rmad-Bhgavatam (11.11.3):

Text 2 vidyvidye mama tan viddhy uddhava arrim moka-bandha-kar dye myay me vinirmite vidy-knowledge; avidye-and ignorance; mama-My; tan-two bodies; viddhi-please know; uddhava-O Uddhava; arrim-of embodied souls; moka-liberation; bandha-and bondage; kardoing; dye-in the beginning; myay-by maya; me-of me; vinirmite-created. "O uddhava, both knowledge and ignorance, being products of my, are expansions of My potency. Both knowledge and ignorance are beginningless and perpetually award liberation and bondage to embodied living beings."*** Text 3 k ca tny ete bandha-mok bhym iti tan akt me myay vinirmite. my-vtti-rpatvt. bandha-moka-karty eka-vacanam- dvi-vacanrthe. nanu tat-kryatve bandha-mokayor anditvanityatve na sytm. tatrha dye andi. tato yvad avidym- preraymi. tvad bandha. yad vidym- dadmi. tad moka sphuratty artha. ity e. k-commentary; ca-and; tni-they; ete-they; bandha-mokv-bondage and liberation; bhymcalled; iti-thus; tan-tanu; akt-potencies; me-of Me; myay-by maya; vinirmite.-created; myvtti-rpatvt.-because of the activities of maya; bandha-moka-kar-doing bondage and liberation; iti-thus; eka-vacanam-singular; dvi-vacanrthe-in the meaning of the dual; nanu-is it not so?; tatkryatve-as the effect; bandha-mokayo-of bondage and liberation; anditva-the state of being beginningles; nityatve-the state of being eternal; na-not; syatam.-attained; tatra-there; aha-said; dye-adye; andi.-beginningless; tata-then; yvat-as far as; avidym-ignorances; preraymi.-I send away; tvat-then; bandha.-bondage; yad-when; vidym-knowledge; dadmi.-I give; tad-then; moka-liberation; sphurati-is manifested; iti-thus; artha-the meaning; iti-thus; e-it. rla rdhara Svm comments: "In this verse the word `tan" means "the two potencies, and `me myay vinirmite' means `created by My my'. Even though it is in the singular, the compound word `moka-bandha-kar' should be understood to be in the dual. Here someone may object: `Is it not so that, because they are effects and not causes, bondage and liberation cannot be eternal?' The verse answers this objections by speaking the word `dye', which means `existing from time without beginning'. The meaning

here is `When I teach untruth, I am trapped in material bondage, but when I teach the truth, then I attain liberation'. That is the meaning." Text 4 atra my-vtti-rpatvd iti vastuto my-vtti eva te. vinirmitatvam- t aparnanta-vtkay tay prakamnatvd evocyate. yato 'ndi ity artha. tath sphuratty asya moka ity anenaivnvaya. jvasya svato muktatvam eva. bandhas t avidy-mtrea pratta. vidyodaye tu tat prakate mtram. tato nitya eva moka iti bhva. atra-here; my-vtti-rpatvt-in the form of maya's activities; iti-thus; vastuta-in truth; myvtti-maya's activities; eva-indeed; te.-they; vinirmitatvam-the condition of being created; tvindeed; aparnanta-vtkay-limitless activities; tay-by that; prakamnatvt-because of being manifested; eva-indeed; ucyate-is said; yata-from which; andi-without beginning; iti-thus; artha.the meaning; tath-then; sphurati-is manifested; iti-thus; asya-of that; moka-liberation; iti-thus; anena-by this; eva-indeed anvaya-the meaning; jvasya-of the soul; svata-personally; muktatvamthe state of being liberated; eva.-indeed; bandha-bondage; tv-indeed; avidy-ignorance; mtreaonly; pratta.-believed; vidyodaye-in the manifestation of knowledge; tu-but; tat-that; prakate-is manifest; mtram.-only; tata-then; nitya-eternal; eva-indeed; moka-liberation; iti-thus; bhvathe meaning. Because they are manifested from my's activities, knowledge and ignorance are here called activities of my. Because mya' is limitless, what she creates has no beginning. That is the meaning in this verse. In this way the individual soul's liberation is manifest. From ignorance bondage is manifested and from knowledge liberation is manifested. In this way liberation is eternal. That is the meaning. Text 5 na ca vcyam. ea my ity dau smnya-lakae moka-pradatvam- tasya noktam ity asamyaktvam iti. anta-kritventyantika-pralaya-rpasya mokasypy upalakitatvt. na-not; ca-also; vcyam.-to be said; ea my ity dau-in rmad-Bhgavatam 11.3.16; smnyalakae-the same features; moka-pradatvam-the stte of giving liberation; tasya-of this; na-not; uktam-said; iti-thus; asamyaktvam-the stte of not being equal; iti.-thus; anta-end; kritvena-because of doing; tyantika-great; pralaya-destruction; rpasya-in the form; mokasya-of liberation; api-also; upalakitatvt-because of being characterized. In rmad-Bhgavatam 11.3.16, it is said:

"I have now described my, the illusory energy of the Supreme Personality of Godhead. This illusory potency, consisting of the three modes of material nature, is empowered by the Lord for the creation, maintenance, and annihilation of the material universe."*** It should not be said that because it does not declare that the mya' potency can grant liberation, this statement disagrees with the previously quoted rmad-Bhgavatam verse. The truth is that this statement (rmad-Bhgavatam 11.3.26, does declare that mya' can grant liberation. This statement declares that mya' brings the final annihilation. The final annihilation it describes is in truth liberation. Text 6 atra vidykhy vttir iyam- svarpa-akti-vtti-viea-vidy-prake dvram eva. na tu svayam eva seti jeyam. athavidykhyasya bhagasya dve vtt varatmik vkeptmik ca. tatra prva jva eva tihanti tadyam- svabhvikam- jnam avrvn. uttara ca tam- tad-anyath-jnena sajayanti vartata iti. r-bhagavn. atra-here; vidykhy-called knowledge; vtti-activity; iyam-this; svarpa-own; akti-potency; vtti-activity; viea-specific; vidy-knowledge;-prake-in the manifestation; dvram-the means; eva.-indeed; na-not; tu-but; svayam-personally; eva-indeed; s-that; iti-thus; jeyam-to be understood; atha-then; avidykhyasya-called ignorance; bhagasya-of the opulence; dve-two; vttactivities; varatmik-covering; vkeptmik-throwing; ca-and; tatra-there; prva-the first; jvathe soul; eva-indeed; tihanti-stays; tadyam-in his; svabhvikam-own nature; jnam-knowledge; avrvn.-covering; uttara-the second; ca-also; tam-that; tat-than that; anyath-other; jnena-by knowledge; sajayanti-creates; vartata-is; iti.-thus; r-bhagavn-the Supreme Personality of Godhead. What is called "vidy" (knowledge) here is the means by which the Lord's personal potency of transcendental knowledge is manifested. The "avidy" (ignorance, here is of two kinds: 1 varatmik, and 2. vikeptmik. The first of these cover's the soul's natural spiritual knowledge, and the second of these overwhelms the soul with many ideas that have nothing to do with the real truth. Anuccheda 55 Text 1 atra nimittas t evam- vivecanya. yath nimitta-rpay mykhyayaiva prasiddh aktis tridh dyate. jneccha-kriy-rpatvena. tatra tasy paramevara-jna-rpatvam- yath ttye

atra-here; nimitta-the causes; tv-indeed; evam-thus; vivecanya.'to be described; yath-as; nimitta-rpay-as causes; mykhyay-called maya; eva-indeed; prasiddh-proved; aktipotency; tridh-so; dyate.-is seen; jna-of knowledge; icch-desire; kriy-and action; rpatvenain the forms; tatra-there; tasy-of that; paramevara-of the Supreme Personality of Godhead; jna-of knowledge; rpatvam-the state of having the form; yath'as; ttye-in the third canto. Now the various causes will be described. The most celebrated of these is the mya' potency, which has three aspects: 1. jna (knowledge), 2. iccha' (desire), and kriya' (activity). Among these, knowledge of the Supreme Personality of Godhead is described in these words of rmadBhgavatam (3.5.25): Text 2 sa v etasya sandrau akti sad-asad-tmik my nma mah-bhga yayeda nirmame vibhu sa-that extenral energy; v-is either; etasya-of the Lord; sandrau-of the perfect seer; aktienergy; sad-asad-tmik-as both cause and effect; my nma-called by the name maya; mah-bhgaO fortunate one; yay-by which; idam-this material world; nirmame-constructed; vibhu-the Almighty. "The Lord is the seer, and the external energy, which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as my, or illusion, and through her agency only is the entire material manifestation made possible."* Text 3 ity asya kym- sa vai drar-dynusandhna-rp. sad dyam. asad adyam. tm svarpam. sad-asator tm yasyas tad-ubhaynusandhna-rpatvt iti. iti-thus; asya-of this; kym-in the commentary; sa-He; vai-indeed; dra-the seer; dya-the seen; anusandhna-in relation to; rp-the form; sat-sat; dyam-what is seen; asat-asat; adyam.what is not seen; tm-atma; svarpam.-own form; sad-asato-of sat and asat; tm-the form; yasyaof whixh; tad-ubhaya-of both; anusandhna-rpatvt-because of the form; iti-thus. rla rdhara Svm comments:

"Here the words `sa' vai' mean `the seer and the seen'. The word `sat' means `what is seen', and `asat' means `what is not seen'. "Sad-asad-tmik' means `which has the nature of both sat and asat'." Text 4 tad-icch-rpatvam- yath tatraiva tmecchnugat tm. tad-icch-rpatvam-the nature of desire; yath-as; tatra-there; eva-indeed; tmecchnugat tm-rmad-Bhgavatam 3.5.23. The desire feature of the Supreme Personality of Godhead is described in these words of rmadBhgavatam (3.5.23): "The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him."* Text 5 ity asya kym tmecch my tasynugatau laye sati iti. iti-thus; asya-of this; kym-in the commentary; tmecch-tmecch; my-maya; tasya-of Him; anugatau-following; laye-in destruction; sati-being so; iti.-thus rla rdhara Svm comments: "Here the word `tmecch my' means `follows the will of the Supreme Personality of Godhead'. Text 6 tat-kriy-rpatvam- caikdae ea my bhagavata ity udhta-vacane eva draavyam. tat-kriy-rpatvam-the nature of activities; ca-also; ekdae-in the eleventh canto; ea my bhagavata iti-rmad-Bhgavatam 11.3.16; udhta-said; vacane-in the words; eva-indeed; draavyam-to be seen. The activity feature of the Supreme Personality of Godhead is described in these words of rmad-Bhgavatam (11.3.16):

"I have now described my, the illusory energy of the Supreme Personality of Godhead. This illusory potency, consisting of the three modes of material nature, is empowered by the Lord for the creation, maintenance, and annihilation of the material universe."*** Text 7 yadyapi paramevarasya sk jndikam- na my. kintu svarpa-aktir eva. tath~pi tajndikam- prakte krye tu na tad-artham- pravartate. kintu bhaktrtham eva. pravartamnam anusagenaiva pravartata ity agre vivecanyatvt. tat-prvtty-bhsa-samvalitam- yan-my-vttirpam- jndikam anyat tad eva ta-jndi-abdenocyate. yadyapi-although; paramevarasya-of the Supreme Personality of Godhead; skj-direct; jndikam-beginning with knowledge; na-not; my.-maya; kintu-however; svarpa-akti-own form; eva.-indeed; tath~pi-still; ta-jndikam-beginning ewith that knowledge; prakte-matter; krye-effect; tu-but; na-not; tad-artham-for that purpose; pravartate.-is; kintu-however; bhaktrtham-for the sake of the devotee; eva.-indeed; pravartamnam-being so; anusagena-by contact; eva-indeed; pravartata-is; iti-thus; agre-beginning; vivecanyatvt.-because of what should be said; tat-prvtti-of that activity; bhsa-reflection; samvalitam-mixed; yan-my-vtti-rpamthe form of maya's activcities; jndikam-beginning with knowledge; anyat-another; tat-that; evaindeed; ta-jndi-beginning with that knowledge; abdena-by the word; ucyate-is said. Although the knowledge and other features of the Supreme Personality of Godhead are never my, nevertheless mya' is one of the Lord's potencies. Therefore the Lord's knowledge and other features are not directly employed for the purposes of illusion. Rather they are used to benefit the Lord's devotees. It is only the material reflection of the Lord's activities that are engaged in my's activities. It is in that sense that the word "jndi" is used here. Text 8 tath-bhtam- ca ta-jndikam- dvi-vidham. svabhva-siddhitvt kevala-paramevara-nihamtad-dattatv jva-nihm- ca. tatra prathamam- drar-dynusandhna-sisk-kaldi-rpam. dvityam- vidyvidy-bhogeccha-karmdi-rpam iti. tath-bhtam-like that; ca-also; ta-jndikam-beginning with knowledge; dvi-vidham.-two kinds; svabhva-own nature; siddhitvt-because of perfection; kevala-paramevara-nihamtranscendental faith in the Supreme Personality of Godhead; tad-dattatvj-because of being given by Him; jva-of the souls; nihm-faith; ca.-also; tatra-there; prathamam-first; drardynusandhna-the seer and the seen; sisk-the desire for creation; kaldi-beginning with time; rpam-the from; dvityam-second; vidyvidy-knowledge and ignorance; bhoga-enjoyment; icchadesire; karma-action; di-beginning with; rpam-the from; iti-thus.

The Lord's knowledge and other features are of two kinds: 1. the features that, because they are the Lord's own transcendental opulences, inspire faith in the Lord Himself, and 2. the features that, because they are opulences given to the Lord's devotees, inspire faith in the Lord's devotees. The former are opulences like the relationship between the seer and seen, the Lord's desire to create the universe, the Lord's potency of time, and other like features of the Lord. The latter are like knowledge, ignorance, desire, activity, and other like features. Text 9 athopdnasya prdhnasya lakaa yat tat tri-guam avyakta nitya sad-asad-tmakam pradhna prakti prahur aviea vieavat atha-now; updnasya-of the ingredients; prdhnasya-pradhana; lakaam-the nature; yatnow further; tat-that; tri-guam-combination of the three modes; avyaktam-unmanifested; nityameternal; sad-asad-tmakam-consisting of casue and effect; pradhnam-the pradhana; praktimprakrti; prahu-they call; avieam-undifferentiated; vieavat-possessing differentiation. The pradhna, which is an ingredient of the material world, is described in these words of rmad-Bhgavatam (3.26.10): "The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhna. It is called prakti when in the manifested stage of existence."* Text 10 yat khalu tri-guam- sattvdi-gua-traya-samahras tad evvyaktam- prdhnam- praktimprahu. tatrvyakta-samjatve hetu. avieam- gua-traya-samya-rpatvd anabhivyakta-vieam. ata evavyakta-samjam- ceti gamitam. yat-what; khalu-indeed; tri-guam-three modes; sattvdi-gua-traya-samahra-the three modes beginning with the mode of goodness; tat-that; eva-indeed; avyaktam-unmanifested; prdhnampradhana; praktim-prakrti; prahu.-they say; tatra-there; avyakta-samjatve-of the name avyakta; hetu.-the cause; avieam-without variety; gua-traya-samya-rpatvt-the equilibrium of the three modes of nature; anabhivyakta-not manifested; vieam-variety; ata eva-therefore; avyaktasamjam-the name avyaktrta; ca-and; iti-thus; gamitam-attained.

This verse says, "The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhna. It is called prakti when in the manifested stage of existence." The reason the pradhna is here called "avyaktam" (unmanifested, is given here in the word "avieam", which means "because the three modes are situated in equilibrium, no one of them stronger than the others, there is no variety. Text 11 prdhna-samjatve hetu. vieavat sva-krya-rpa- mahd-di-viem rayarpatay tebhya reham. prdhna-samjatve-of the name pradhana; hetu.-the reason; vieavat sva-krya-the effect of variety; rpnm-of the forms; mahad-di-beginning with the mahat-tattva; vieanam-specific; raya-rpatay-as the shelter; tebhya-than them; reham-better. The reason the material nature is called "pradhna" is given in the word "vieavat", which means The situation where the mahat-tattva and other forces create variety is a superior situation". Text 12 prakti-samjatve hetu. sad-asad-tmakam. sad-asatsu krya-kraa-rpeu mahd-diu kraatvd anugata tm svarpam- yasya tat. prakti-samjatve-the name prakrti; hetu.-the reason; sad-asad-tmakam.-sat-asad-atmika; sadasatsu-in sat and asat; krya-kraa-rpeu-with cause and effect; mahd-diu-beginning eith mahat-tattva; kraatvt-as the cause; anugata-followed; tm-the self; svarpam-own form; yasyaof whom; tat-that. The reason the material nature is called "prakti" is given in the word "sad-asad-tmik", which means "the cause of the mahat-tattva and the other causes and effects". Text 13 atha nityam- pralaye kraa-mtrtmanvasthita-sarvatvena si-sthityos" capacktatvenaviktam- svarpam- yasya tadam iti brahmatvam- mahd-di-rpatvam- ca vyvttam. brahmao nirguatvt mahad-dnm- cvyaktapekay krya-rpatvt.

atha-now; nityam-eternal; pralaye-in devastation; kraa-cause; mtra-only; tman-by tehe self; vasthita-situated; sarva-all; aatvena-as a part; si-of creation; sthityo-and maiontenance; caalso; apac-kta-not made of the five gross material elements; aatvena-as a part; aviktam-not changing; svarpam-own nature; yasya-of which; tadam-like that; iti-thus; brahmatvam-spiritual nature; mahd-di-rpatvam-the nature of the mahat-tattva and other like material features; caand; vyvttam.-different; brahmaa-of Brahman; nirguatvt-because of being beyond the three modes; mahad-dnm-beginning with the mahat-tattva; ca-also; avyakta-unmanifested; apekayin relation to; krya-rpatvt-because of being the effect. The reason the material nature is called "nity" (eternal, is that the material nature remains as a cause even after the material worlds are destroyed in the cosmic annihilation. Also, when the material worlds are created or maintained, the material nature is still not in the position of being something that was created by the five gross material elements. Still, even though the mahat-tattva and other material features are great in these ways, the Supreme Lord is nevertheless different from them. The Supreme Lord is beyond the touch of the material modes. The Supreme Lord remains the original cause, and the mahat-tattva, avyakta, and other material features are all effects created by Him. Text 14 eva ca r-viu-pure avyakta kraa yat tat pradhnam i-sattamai procyate prakti skm nitya sad-asad-tmakam evam-thus; ca-also; r-viu-pure-in r Viu Pura; avyaktam-unmanifested; kraamcause; yat-what; tat-that; pradhnam-pradhana; i-sattamai-by the great sages; procyate-is said; prakti-matter; skma-subtle; nityam-eternal; sad-asat-cause and effect; tmakam-nature. This is described in the following words of r Viu Pura (1.2.19-21): "The great sages say that the unmanifested material nature (pradhna, is the eternal and subtle cause and effect of the material world, . . . Text 15 akayya nnyad-dhra ameyam ajara dhruvam

abda-spara-vihna tadrpdibhir asahatam akayyam-imperishable; na-not; anyat-another; dhram-shelter; ameyam-immeasurable; ajaramundecaying; dhruvam-real; abda-sound; spara-and touch; vihinam-without; tad-rpdibhi-by forms and other things; asahatam-without contact. . . . imperishable, independent, immeasurable, real, untouched by sound, touch, form, and the like, . .. Text 16 tri-gua ta jagad-yonir andi-prabhavpyayam tengre sarvam evsd vypya vai pralayam anu. ity di. tri-guam-three modes; taj-that; jagad-yoni-mother of the universe; andi-without beginning; prabhava-creation; apyayam-destruction; tena-by that; agre-in the presence; sarvam-all; eva-indeed; st-was; vypyam-pervaded; vai-indeed; pralayam'destruction; anu.-following; iti-thus; di.beginning. . . . consisting of the three modes, the creator of the material universe, the beginningless origin of birth and destruction, everything, and the cause that continues to exist even after the material universes are destroyed." Text 17 idam eva pradhnam ander jagata skmvasth-rpam avyaktavyaktdy-abhidhamvedantibhir api paramevardhinatay manyate tad-adhnatvd artha-vat ity di nyyeu. idam-this; eva-indeed; pradhnam-pradhana; ande-beginningless; jagata-of the material universe; skmvasth-rpam-the subtle condition; avyaktavyaktdy-abhidham-called avyakta, avyakrta, and other names; vedantibhi-by the knowers of Vedanta; api-also; paramevardhinatay-subordinate to the Supreme Personality of Godhead; manyate-is considered; tad-adhnatvt-because of being subordinate to Him; artha-vat-like that; iti-thus; di-beginning; nyyeu-in Vedanta-sutra. The unmanifested material nature (pradhna), which from beginningless time is the subtle form

of the material universe, is known by many names, such as "avyakta" and "avyakta". The knowers of Vednta affirm that this unmanifested material nature is subordinate to the Supreme Personality of Godhead. This is affirmed in the following words of Vednta-stra (1.4.3): "The unmanifested material nature (pradhna), is always subordinate to the Supreme Personality of Godhead." Text 18 niidhyate tu skhya-vat svatantratay anumnikam apy ekem iti cen na arra-rpakavinyasta-ghtair dar#ayati ca ity di nyyeu. niidhyate-is disproved; tu-but; skhya-vat-like sankhya; svatantratay'by independence; anumnikam-inference; api-also; ekem-of some; iti-thus; cen-if; na-not; arra-body; rpakametaphor; vinyasta-placed; ghtai-because of beign accepted; dar#ayati-reveals; ca-and; ity di nyyeu-in Vedanta-sutra. The followers of the skhya theory claim that the unmanifested material nature is independent of the Supreme Personality of Godhead. This mistaken idea is refuted by the arguments presented in Vednta-stra 1.4.1-15. Text 19 vetvatropaniadi pradhna-abdas" ca. ruyate pradhna-ketraja-patir guea sasarabandha-sthiti-moka-heti ity dau. vetvatropaniadi-in Svetasvatara Upanisad; pradhna-abda-the word pradhana; ca.-also; ruyate-is heard; pradhna-ketraja-patir guea sasara-bandha-sthiti-moka-heti ity dauSvetasvatara Upanisad 6.16. The truth that the unmanifested material nature is subordinate to and dependent on the Supreme Personality of Godhead is also confirmed by the following words of vetvatara Upaniad (6.16): "The Supreme Personality of Godhead is the Supersoul, the master of all transcendental qualities, and He is the master of the cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."* Text 20

r-kapiladeva. r-kapiladeva-Lord Kapiladeva. The verse quoted in the beginning of this anuccheda was spoken by Lord Kapiladeva. Anuccheda 56 Text 1 tad evam- sandarbha-dvaye akti-traya-vivtti kt. tatra nmbhinnat-janit-bhrnti-hnya sagraha-loka tat-that; evam-thus; sandarbha-dvaye-in two sandarbhas; akti-traya-vivtti'description of the three potencies; kt.-done; tatra-there; nma-names; abhinnat-non-difference; janit-birth; bhrnti-mistake; hnya-for destroying; sagraha-loka-these erses. In this way the three potencies of the Lord have been described in these two sandarbhas. To remove any confusion that may arise for the host of different names that may be given to these three potencies, the following verses are quoted from the scriptures: Text 2 my syd antarag y bahirag ca s smt pradhne 'pi kvacid d tad-vttir mohin ca s my-maya; syt-is; ntaraga-internal; ya-which; bahirag-external; ca-ansd; s-that; smtcalled; pradhne-pradhana; api-also; kvacit-somewhere; d-seen; tad-vtti-that action; mohinbewildering; ca-and; s-that. "The Lord's potencies are my, antarg, and bahirag. The bewildering powers of mya' are seen in the pradhna (unmanifested matter). Text 3

dye traye syt praktis cic-chaktis t ntaragik uddha-jve 'pi te de tathea-jna-vryayo dye-in the beginning; traye-in the three; syt-is; prakti-matter; cic-chakti-spiritual potency; tv-indeed; ntaragik'antaranga; uddha-pure; jve-soul; api-also; te-they; de-seen; tath-so; aof the Supreme Personality of Godhead; jna-knowledge; vryayo-and power. "My, bahirag, and pradhna are three names for the Lord's material potency. Cit-akti and antaraga' are names for the Lord's spiritual potency. The pure spirit souls are manifestation of the Supreme Lord's potency of knowledge and power. Text 4 cin-my-akti-vttys tu vidy-aktir udiryate cic-chakti-vttau myy yogamy sam smt cit-spiritual; my-maya; akti-potency; vtty-ofnthe activity; tu-indeed; vidy-akti-the potency of knowledge; udiryate-is said; cic-chakti-spiritual potency; vttau-in thwe activity; myym-in maya; yogamy-yogamaya; sam-equal; smt-considered. "From the spiritual potency comes the potency of transcendental knowledge. When it is engaged in activities that bring bewilderment, the spiritual potency is called Yogamy. Text 5 pradhnvyaktvyaktamtraiguye praktau param na myy na cic-chaktv ity dy uhya vivekibhi iti. pradhn-pradhana; avyakta-avyakrta; avyaktam-abyakta; traiguye-three modes; praktau-in prakrti; param-great; na-and; myym-in maya; na-not; cic-chaktv-in the spiritual potency; itithus; di-beginning; uhyam-to be considered; vivekibhi-by the wise; iti.-thus.

"Pradhna, avyakta, and avyakta are names of the material potency, which is made of three modes of matter. However, the wise do not use these names to refer to the spiritual potency or the Yogamya' potency." Text 6 atha my-krya jagal lakyate tatas tennuviddhebhyo yuktebhyo 'am acetanam utthita puruo yasmd udatihad asau vir atha-now; my-kryam-the activities of maya; jagal-the world; lakyate-is characterized; tatathen; tena-by the Lord; anuviddhebhya-from these seven principles, roused into activity; yuktebhya-united; 'am-an egg; acetanam-unintelligent; utthitam-rose; purua-Cosmic Being; yasmt-from which; udatihat-appeared; asau-that; vir-celebrated. The activities of the material potency mya' are described in the following words of rmadBhgavatam (3.26.61-62): "From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.* Text 7 etad aa viekhya krama-vrddhair daottarai toydibhi parivta pradhnenvtair bahi yatra loka-vitno 'ya rpa bhagavato hare etat-this; aam-egg; viekhyam-called visesa; krama-one after another; vrddhai-increased; daa-ten times; uttarai-greater; toydibhi-by water and so on; parivtam-enveloped; pradhnenaby pradhana; vtai-covered; bahi-on the outside; yatra-where; loka-vitna-the extension of the planetary systems; ayam-this; rpam-form; bhagavata-of the Supreme Personality of Godhead; hare-of Lord Hari. "The universal egg, or the universe in the shape of an egg, is called the manifestation of material

energy. Its layers of water, air, fire, sky, ego, and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhna. Within the egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts."*. Text 8 tenevarnuviddhebhya kubhitebhyo mahad-dibhyo 'am acetanam utthitam. yasmd ad asau vir puruas tdatihat. bhagavata puruasya. r-kapiladeva. tena-by Him; vara-the Supreme Personality of Godhead; anuviddhebhya-anuviddhebhyah; kubhitebhya-agitated; mahad-dibhya-beginnign with mahat-tattva; andam-egg; acetanamunintelligent; utthitam.-risen; yasmt-from which; at-egg; asau-this; vir-cosmic; puruaperson; tu-indeed; udatihat-rose; bhagavata-of the Supreme Personality of Godhead; puruasya.the purua; r-kapiladeva-Lord Kapiladeva. Here the word "tena" means "by the Supreme Personality of Godhead", "anuviddhebhya" means "the mahat-tattva and other material principles were agitated". From those material principles and unintelligent egg was manifested. From that egg appeared the celebrated Cosmic Being. The word "bhagavata" means "of the purua-avatra". Anuccheda 57 Text 1 tad evam- bhagavato rpam ity uktes tasypi prgvad aprktatvam patati. tan-niedhyha tat-that; evam-thus; bhagavata-of the Supreme Personality of Godhead; rpam-the form; itithus; ukte-of the statement; tasya-of Him; api-also; prgvat-as before; aprktatvam-the state of being non-material; patati.-attained; tan-niedhya-for refutation; ha-said. Some may say that the universal form of the Lord, as described in these two verses, is a spiritual form. That idea is refuted by the following statement about the Lord's universal form (rmadBhgavatam 2.10.35): Text 2 amun bhagavad-rpe

my te hy anuvarite ubhe api na ghanti my-se vipacita amun-all these; bhagavat-unto the Supreme Personality of Godhead; rpe-in the froms; my-by me; te-unto you; hi-certainly; anuvarite'described respectively; ubhe-both; api-also; na-never; ghanti-accepts; my-external; se-being so manifested; vipacita-the learned one who knows. "Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well."* Text 3 amn am. upsanrtham- bhagavaty ropite jagad-tmakehula-skmkhye vir hirayagarbhpara-paryye vyai-samai-arre ye my tubhyam anuvarite te ubhe api vipacito na ghnanti. vastutay nopsate. kim- tarhi tadya-bahiragdhihnatayaivety artha. amn-amuni; am.-they; upsanrtham-for the purpose of worship; bhagavati-to the Supreme Personality of Godhead; ropite-imposed; jagat-universe; tmake-self; sthla-gross; skma-subtle; khye-called; vir-universal form; hirayagarbhpara-paryye-called hiranyagrabha; vyai-samaiindividual and universal; arre-in the body; ye-who; may-by me; tubhyam-to you; anuvaritedescribed; te-they; ubhe-both; api-also; vipacita-wise; na-not; ghnanti.-accept; vastutay-in truth; na-not; upsate-worship; kim-whether; tarhi-then; tadya-His; bahiraga-external; adhihnatay-as the manifestation; eva-indeed; iti-thus; artha-the meaning. Here the word "amun" means "they". The universal form of the Lord is imaginary, an artificial form in which the entire universe, consisting of the small and the great, the individuals and the various groups, are imagined to be parts of the Lord's great body. The rmad-Bhgavatam verse declares, "This form I have described unto you from the material angle of vision, is not accepted by the pure devotees of the Lord who know Him well." This means that the wise devotees of the Lord do not worship the universal form, for that form is composed of the Lord's external (bahiraga, material potency. Text 4 tad ukta vaiave yad etad dyate mrta etaj-jntmanas tava bhrnti-jnena payanti

jagad-rpam ayogina. iti. tat-taht; uktam-said; vaiave-in the Vidu Purana; yat-what; etat-this; dyate-is seen; mrtamform; eta-jntmana-that knowledge; tava-of you; bhrnti-jnena-with a mistaken idea; payanti-they see; jagad-rpam-the universalf form; ayogina-who are not yogis; iti.-thus. This is also confirmed by the following words of Viu Pura (1.4.39): "O Supreme Personality of Godhead filled with transcendental knowledge, fools who are not advanced in yoga mistakenly think the entire material universe is one of Your forms." Text 5 etan-mrtam- jagad-bhrnti-jnenaiva tava rpam- janantty artha.rutis" ca nedam- yad idam upsate iti. yad idam- jagad upsate prina. nedam- brahma iti r-rmnuja-bhym. etan-mrtam-thisd form; jagat-the material universe; bhrnti-mistaken; jnena-idea; evaindeed; tava-by this; rpam-form; jananti-know; iti-thus; artha-meaning;.ruti-Sruti-sastra; caand; na-not; idam-this; yat-what; idam-this; upsate-worship; iti.-thus; yat-what; idam-this; jagatuniverse; upsate-worship; prina.-living entities; na-not; idam-this; brahma-the Supreme; itithus; r-rmnuja-pf r Ramanujacarya; bhym-the commentary.

"This verse means, `O supreme Lord, they mistakenly think the material universe is one of Your forms'. In the Kena Upaniad (1.4, it is said: "The object of their worship is not in truth the Supreme." rla Rmnujcrya comments: "These words mean, `The people worship the universal form, but the universal form is not a real form of the Supreme'." Text 6 ata eva na ghantty atra hetur my-se. na tu svarpa-akti-prdurbhvite. anena caturbhujdi-lakaasya skd-rpasya myttatvam api vyaktam. atrsya jagato my-mysya puruarpatve purua-guvatrm- vi-dnm- sattvdi-mys tad-aa-rpnti jeyam. ata eva-therefore; na-not; ghanti-accept; iti-thus; atra-here; hetu-the reason; my-secreated by maya; na-not; tu-but; svarpa-personal; akti-potency; prdurbhvite-manifested; anena-

by this; catur-bhujdi-lakaasya-charachteristics beinging with having four arms; skt-direct; rpasya-form; myttatvam-the state of being above maya; api-also; vyaktam.-manifested; atrahere; asya-of this; jagata-universe; my-mysya-made of maya; purua-rpatve-in the form of the purua-avatra; purua-guvatrm-of the purua-avatras and gua-avatras; vi-dnmbeginning weith Lord Visu; sattvdi-beginning with goodness; my-consisting of; tad-aarpni-partial expansions; iti-thus; jeyam-to be known. the reason why the learned devotees do not accept (na ghanti, the universal form is given in the words "my-se" (created by my). The universal form is not manifested by the Lord's internal spiritual potency, it is not like the Lord's other forms, which have four arms and many similar features, and it is not above the material world if my, as the Lord's forms always are. Within the material universe the Lord's gua-avatras appear, and their forms control the three modes of material nature. Text 7 tny pekya cokta mrkaeye viu arra-grahaa aham na eva ca kritas te yato 'tas tva ka stotu aktimn bhavet. iti. tni-them; pekya-in relation to; c-also; uktam-said; mrkaeye-in the Markandeya Purana; viu-Lord Viu; arra-grahaam-the acceptance of a body; aham-I; na-iva; eva-indeed; caalso; krita-done; te-they; yata-because of; ata-then; tvm-You; ka-who; stotum-to praise; aktimn-having the power; bhavet.-is; iti.-thus. This is described in the following words of the Mrkaeya Pura, where the demigod Brahma' declares: "Viu, iva, and I all accept forms in this world. O Viu, who has the power to properly glorify Your transcendental form?" Text 8 arra-abdasya tat-tan-nija-arra-vcitve tu tad-grahat prvam- vi-di-bhedsambhavt tan-nirdenupapatte. r-uka. arra-abdasya-of the word sarira; tat-tan-nija-arra-vcitve'with the word own body; tu-but; tad-

grahat-from accepting that; prvam-previously; viv-with Lord Viu; di-beginning; bhedadifference; asambhavt-because of being impossible; tan-nirdenupapatte-from that explanation; r-uka-rla ukadeva Gosvm. Here the word "arra" means "His own body". However, the forms of Lord Viu and the other forms of the Supreme Personality of Godhead are different from the forms of the demigods. That is explained here. The verse quoted in the beginning do this anuccheda was spoken by rla ukadeva Gosvm. Anuccheda 58 Text 1 prvam- my-se ity uktam. tatra my-abdasya njnrthatvam. tad-vde hi sarvam eva jvdi-dvaitam ajnenaiva sva-svarpea brahmni kalpyate iti matam. nirahakrasya kenacid dharmntarepi rahitasya sarva-vilakaasya cin-mtrasya brahmaas tu najnrayatvam. na cjna-viayatvam. na ca bhrama-hetutvam- sambhavatti. prvam-previously; my-se-created by maya; iti-thus; uktam.-said; tatra-there; my-abdasyaof the word maya; na-not; ajnrthatvam-for ignorance; tad-vde-in that statemewnt; hi-indeed; sarvam-all; eva-indeed; jvdi-dvaitam-different from the individual souls and others; ajnena-by ignorance; eva-indeed; sva-svarpea-with His own form; brahmni-in the Supreme; kalpyate-is considered; iti-thus; matam.-the opinion; nirahakrasya-without false ego; kenacit-by someone; dharmntarea-without dharma; api-also; rahitasya-without; sarva-all; vilakaasya-different; cinmtrasya-only spirit; brahmaa-of the Supreme Personality of Godhead; tu-but; na-not; ajna-of ignorance; rayatvam-the state of being the shelter; na-not; ca-and; ajna-of ignorance; viayatvam-in relation to; na-not; ca-and; bhrama-hetutvam-the cause of the mistake; sambhavatiis possible; iti-thus. In the previously quoted rmad-Bhgavatam verse, in the compound word "my-se", the word "my" does not mean "ignorance". The understanding here is that the individual spirit souls and everything else are different from the Supreme Personality of Godhead. The understanding here is that the Supreme Personality of Godhead, who is free of false ego, who is not material, and who is different from and superior to all else, is not the resting place of ignorance or illusion. Neither is He is the grip of ignorance. Nor is he the cause of illusion for others. Text 2 paramlaukika-vastutvd acintya-aktitvam- tu sambhavet. yat khalu cintmay-d api

dyate. yay akty tri-doa-ghnauadhi-vat paraspara-virodhinm api gunm- dhariy tasya niravayavatvdike saty api svayavatvdikam ag-ktam. paramlaukika-vastutvt-because of being most extraordinary; acintya-aktitvam-the state of inconceivable potencies; tu-indeed; sambhavet.-may be; yat-what; khalu-indeed; cintmay-dvbeginning with a cintamani jewel; api-also; dyate.-is nseen; yay-by which; akty-potency; tridoa-three defects; ghna-destroying; auadhi-medicine; vat-like; paraspara-virodhinm-mutually contradictory; api-also; gunm-of qualities; dhariy-holsing; tasya-of that; niravayavatvdikebeginning with not possesssing limbs; sati-being so; api-also; svayavatvdikam-beginning with possessing limbs; ag-ktam.-accepted. Because He is most wonderful and extraordinary, the Supreme Personality of Godhead is the master of inconceivable potencies. Like a miraculously powerful cintmai jewel, like a miraculous medicine that cures the three kinds of diseases, and like other miraculous things, the Lord's inconceivable potency can do all wonderful things. It can even do two mutually contradictory things at the the same time. For example, it can arrange that the Supreme Lord has limbs and at the same time does not have limbs. Text 3 tatra abdas" csti pramam- vicitra-akti purua puro na cnyem- aktayas tda syu ity dikam- vetvatropaniad-dau. tatra-there; abda-word; ca-and; asti-is; pramam-evidience; vicitra-akti-wonderful potency; purua-the Supreme Personality of Godhead; pura-ancient; na-not; ca-and; anyem-of others; aktaya-potencies; tda-like that; syu-are; iti-thus; dikam-beginning; vetvatropanisaddau-beginning with the Svetasvatara Upanisad. Proof of the Lord's inconceivable potencies is seen in the vetvatara Upaniad and other scriptures. There it is said: "The ancient Supreme Personality of Godhead has wonderful powers. No one else has powers like His." Text 4 tmevaro 'tarkya-sahasra-akti ity dikam- r-bhgavatdiu. tmevaro 'tarkya-sahasra-akti ity dikam- r-bhgavatdiu-rmad-Bhgavatam 3.33.3.

The Lord's inconceivable potencies are also described in this prayer addressed to the Supreme Personality of Godhead (rmad-Bhgavatam 3.33.3): "Your diverse energies can act multifariously. This is inconceivable to us."* Text 5 tath ca brahma-stram tmani caivam- vicitras" ca hi iti. tath-so; ca-also; brahma-stram-Vedanta-sutra; tmani-in the Supreme Personality of Godhead; ca-also; evam-thus; vicitra-wonderful; ca-also; hi-indeed; iti-thus. The Lord's inconceivable potencies are also described in these words of Vednta-stra (2.1.28): "Many wonderful powers reside in the Supreme Personality of Godhead." Text 6 tatra dvaitny athnupapattypi brahmaya-jndikam- kalpayitum- na akyate. asambhavd eva. brahmay acintya-akti-sad-bhvasya yukti-labdhatvt rutatvc ca dvaitny anupapattis" ca dre gat. tatra-there; dvaitni-different; atha-then; anupapatty-by the explanation; api-also; brahmayajndikam-beginning with knowledge of the Supreme Personality of Godhead; kalpayitum-to understand; na-not; akyate.-is able; asambhavt-because of impossibility; eva.-indeed; brahmai-in the Supreme Personality of Godhead; acintya-akti-inconceivable potencies; sad-bhvasya-of the transcendental existence; yukti-labdhatvt-because of logic; rutatvc-because of the Vedic revelation; ca-and; dvaitni-different; anupapatti-illogicalness; ca-and; dure-far away; gat.-gone It is not logical to say that the Supreme Personality of Godhead does not have inconceivable potencies that can arrange for the Lord to possess mutually contradictory qualities, for no one has the power to understand the Lord completely. The Lord must have inconceivable potencies, for that is logical and it is also confirmed by the Vedic revelation. Therefore idea that the Lord does not have such powers that can give Him mutually contradictory qualities is illogical and should be thrown far away. Text 7

tatas" ccintya-aktir eva dvaitopapattau kraam- paryavasyate. tasmn nirvikrdisvabhvena sato 'pi paramtmano 'cintya-akty vivakratvdin parimdikam- bhavati. cintamany-ayaskntdnm- sarvrth-prasava-loha-calandi-vat. tata-therefore; ccintya-akti-inconceivable potencies; eva-indeed; dvaitopapattau-in the idea of difference; kraam-the cause; paryavasyate-come to an end; tasmn-therefore; nirvikrdisvabhvena-the nature of not having a form and other like natures; sata-beging so; api-also; paramtmana-of the Supreme Personality of Godhead; acintya-akty-by the inconceivable potency; viva-of the universe; kratva-having the form; din-beginning with; parimdikambeginning with transformation; bhavati.-is; cintamani-cintamani jewel; ayasknta-magnet; dnmbeginning with; sarva-all; artha-meaning; prasava-creation; loha-worlds; calana-movinh; dibeginning with; vat-like. Therefore the conclusion is that the Lord's inconceivable potency arranges that the Lord can have many mutually contradictory attributes. Thus is because of the Lord's inconceivable potency that the Lord is changeless, and at the same time changes Himself to become the universal form and other forms. As a cintmai jewel has many wonderful powers, and as a magnet has the wonderful power to attract pieces of iron, so the Lord's potencies have many wonderful powers also. Text 8 tad etad ag-ktam- r-badaryaena rutes tu abda-mlatvt iti. tat-this; etat-that; ag-ktam-accepted; r-badaryaena-by S"r Vyasa; rute-of Sruti-sastra; tuindeed; abda-of the words; mlatvt-because of being the root; iti-thus. This truth is also accepted by r Vysadeva, who declares (Vednta-stra 2.1.27): "The Supreme Personality of Godhead may have inconceivable potencies and mutually contradictory qualities, for these truths are all described in the scriptures, which are the root of all knowledge of the spiritual reality." Text 9 tatas tasya tada-aktitvt prktavn my-abdasyendra-jala-vidy-vacitvam api na yuktam. kintu myate vicitram- nirmyate 'nayeti vicitrrtha-kra-akti-vcitvam eva. tasmt paramtmaparima eva stra-siddhnta. tad etac ca bhagavat-sandarbhe vivtam asti. tata-then; tasya-of Him; tada-aktitvt-because of having inconceibale potencies like this; prktavn-material; my-maya; abdasya-of the word; indra-jala-mirage; vidy-knowledge;

vacitvam-statement; api-also; na-not; yuktam.-logical; kintu-however; myate-is arranged; vicitramwonder; nirmyate-is created; anay-by that; iti-thus; vicitrrtha-kra-creating wonders; aktipotency; vcitvam-to be said; eva.-indeed; tasmt-therefore; paramtma-of the Supreme Personality of Godhead; parima-transformation; eva-indeed; stra-siddhnta.-the conclusion of the scriptures; tat-that; etac-this; ca-and; bhagavat-sandarbhe-in Bhagavat-sandarbha; vivtamrevealed; asti-is. Because they are like that, it is not logical to say that the powers of the Lord's transcendental potencies are like the magical tricks of the illusory material potency my. However, it is proper to say that the Lord's transcendental potencies have the power to do great wonders. Therefore the conclusion of the scriptures is that the Supreme Personality of Godhead can transform Himself in any way He wishes. This is also explained in the Bhagavat-sandarbha. Text 10 tatra cpariatasyaiva sato 'cintyay tay akty parima ity asau san-mtratvabhsamnasvarpa-vyha-rpa-dravykhya-akti-rpeaiva parimate. na tu svarpeneti gamyate. yathaiva cintmai. atas tan-mlatvn na paramtmopdnata-sampratipatti-bhaga. tatra-there; ca-and; apariatasya-unchanged; eva-indeed; sata-being so; acintyayinconceivable; tay-by that; akty-potency; parima'transformation; iti-thus; asau-this; sanmtratvabhsamna-being manifested in that way; svarpa-own forms; vyha-multitude; rpaforms; dravya-things; khya-called; akti-potency; rpea-in the form; eva-indeed; parimate.-is transfoirmed; na-not; tu-but; svarpena-by His original form; iti-thus; gamyate.-is attained; yathas; eva-indeed; cintmai-a cintamani jewel; ata-then; tan-mlatvn-because of being the root of it; na-not; paramtma-the Supreme Personality of Godhead; updnat-the state of being the ingredient; sampratipatti-admission; bhaga-breaking. Even though He is unchanging and is never transformed, by the agency of His inconceivably potency, the Supreme Personality of Godhead becomes transformed. Thus, by the agency of His inconceivable potency, the Lord can manifest many different transcendental forms. However, this does not mean that His original transcendental form is changed or lost. Thus the Lord's potency is like a cintmai jewel, which can do any wonderful thing. In this way the idea that, because He is the root of all existence, the Supreme Personality of Godhead is Himself the ingredient of the which the material world is made is clearly refuted. Text 11 tad uktam ekdae r-bhagavat

praktir hy asyopdna dhra purua para sato 'bhivyajaka klo brahma tat tritaya t aham. iti. tat-that; uktam-said; ekdae-in the eleventh canto; r-bhagavat-by the Supreme Personality of Godhead; prakti-material nature; hi-indeed; asya-of it; updnam-the ingredient; dhra-the resting place; purua-the Supreme Personality of Godhead; para-supreme; sata-of the real; abhivyajaka-agitating; kla-time; brahma-the Supreme; tat-that; tritayam-the three; t-but; aham.-I; iti.-thus. That the material nature, and not the Supreme Personality of Godhead, is the ingredient of which the material world is made is also confirmed by the Supreme Personality of Godhead Himself, who declares in the Eleventh Canto (rmad-Bhgavatam 11.24.19): "The material universe may be considered real, having nature as its original ingredient and final state. Lord Maha'-Viu is the resting place of nature, which becomes manifest by the power of time. Thus nature, the almighty Viu, and time are not different from Me, the Supreme Absolute Truth."*** Text 12 ata eva kvacid asya brahmopdnatvam- kvacit prdhnopdnatvam- ca ruyate. tatra sa mykhy parima-aktis" ca dvi-vidh varyate. nimitta my. updna prdhnam iti. tatra kevala aktir nimittam- tvad-vyuha-mayi tupdnam iti viveka. ata eva-therefore; kvacit-somewhere; asya-of him; brahma-the Supreme Personality of Godhead; updnatvam-the status of the ingredient; kvacit-somewhere; prdhna-of pradhana; updnatvamthe status of the ingredient; ca-and; ruyate.-is heard; tatra-there; sa-and; mykhy-called maya; parima-akti-the power of transformation; ca-and; dvi-vidh-two kinds; varyate.-is described; nimitta-the cause; my.-maya; updna-the ingredient; prdhnam-pradhana; iti-thus; tatra-there; kevala-alone; akti-potency; nimittam-cause; tvad-vyuha-mayi-consisting of Your group; tu-inded; updnam-ingredient; iti-thus; viveka-distinction. In some places in the scriptures it is said that the Supreme Personality of Godhead is the ingredient of which the material world is made and in other places in the scriptures it is said that pradhna ia the ingredient of which the world is made. The material transformation potency, which is called mya' is described in two ways, as: 1. my, the cause of the material world, and 2. pradhna, the ingredient of which the material world is made. In this matter the wise devotees pray, "O Lord, Your spiritual potency, which is manifested from Your four expansions of Vsudeva, Sakaraa, Pradyumna, and Aniruddha, is the real cause and ingredient of the material world."

Text 13 ata eva rut api vijnam- cvijnam- ca iti kasyacid bhgasycetanat ruyate. ata eva-therefore; rutau-in the ruti-stra; api-also; vijnam-transcendental knowledge; caand; avijnam-material ignorance; ca-and; iti-thus; kasyacit-of someone; bhgasya-of a part; acetanat-lack of intelligence; ruyate.-is said. The Supreme Personality of Godhead also created material ignorance. In the Taittirya Upaniad (2.6.1, it is said: "From the Supreme Personality of Godhead both knowledge and ignorance come." Text 14 atha mla-prame r-bhgavate 'pi ttydau mukhya eva si-prastave ca jnavairgygatvena ca purntara-gati-samnya-sevita pradhna-parima eva sphuam upalabhyate. atha-now; mla-prame-in the root of all evidence; r-bhgavate-in rmad-Bhgavatam; apialso; ttydau-in the beginning fod the third canto; mukhya-primary; eva-indeed; si-prastave-in the beginning of creation; ca-also; jna-knowledge; vairgya-and renunciation; agatvena-as parts; ca'and; pura-Purana; antara-another; gati-goal; samnya-in general; sevita-served; pradhnaparima-transformation fo pradhana; eva-indeed; sphuam-clearly; upalabhyate-is perceived. In rmad-Bhgavatam, which is the root of all explanations of the truth, in the Third Canto, in the description of creation, it is said that the material world is a transformation of transcendental knowledge and renunciation. However, in other Puras is said that the material world is a transformation of pradhna. Text 15 kva ca stuty-dau jna-vairgygatayaiva vivarto 'pi ya ruyate. so 'pi jagato nnyathsiddhata-para. kintu paramtma-vyha-pradhna-parimena siddhasyaiva tasya samai-vyairpasya yath-yatham- uddhe paramtmani tad-aa-rptmani vtmtmyatdhyropitat-para. kva-where; ca-and; stuty-dau-in the beginning of the prayers; jna-vairgygatay-as parts pf knowledge and renunciation; eva-indeed; vivarta-in transformation; api-also; ya-what; ruyate.-is

heard; sa-that; api-also; jagata-of the universe; na-not; anyath-otherwise; siddhata-paraconclusion; kintu-however; paramtma-vyha-of the catur-vyuha forms; pradhna-of pradhana; parimena-by the transformation; siddhasya-concluded; eva-indeed; tasya-of that; samai-of the aggregate; vyai-of the individual; rpasya-of the form; yath-yatham-as it is; uddhe-pure; paramtmani-in the Supersoul; tat-of Him; aa-part; rpa-form; tmani-in the self; v-or; tmtmyat-of the self; adhyropitat-para-imposed. In the previously described prayer of rmad-Bhgavatam it was said that the material world is a transformation of impersonal knowledge and renunciation. That is the truth. It is not otherwise. Still, that transformation is effected by the pradhna, which is itself manifested from the Caturvyha expansions of the Lord. In this way the individuals and groups that comprise the material world are imagined to be parts of the body of the pure Supreme Lord. Text 16 tatra paramtmni vir-upsan-vakydi-ravaam- hetur tmani tu tat-tad-veo hetur iti vivecanyam. anyatra siddhasya vastun evnyatrropo yata uktau rajatasya. etd eva mithy-khapupder ropsambhavt prva-prva-vivarta-mtra-siddhndi-parasparatve dntbhvc ca. tatra-there; paramtmni-in the Suoersoul; vir-upsan-vkydi-ravaam-description of the worship of the universal form; hetu-reason; tmani-in the Supersoul; tu-indeed; tat-tad-veaentering them; hetu-reason; iti-thus; vivecanyam.-to be considered; anyatra-in another place; siddhasya-proved; vastun-in truth; eva-indeed; anyatra-in another place; ropa-artifical imposition; yata-because; uktau-in a seashell; rajatasya.-of silver; etat-this; eva-indeed; mithyfalse; kha-in the sky; pupa-of a flower; de-beginning; ropa-imposition; asambhavtbecause of the impossibilty; prva-flower; prva-previous; vivarta-transformation; mtra-only; siddha-proved; andi-without beginning; parasparatve-mutual; dnta-example; abhvc-in the absence; ca-and. It is because the Supreme Lord assumes the form of the Supersoul and thus enters the material world that it is said in the scriptures that the material universe is one of the Lord 's forms. That is the reason. The truth is that just as the silvery glitter on a seashell is not really silver, so the socalled universal form is not really a form of the Supreme Lord. As a flower imagined to float in the sky exists only in the imagination, so the Lord's universal form is only an imagination. In this way the impersonalists' idea that the universe is merely a transformation of the Supreme is clearly refuted. Text 17 kim- ca prvam- khalu vri-daad vry-kra mano-vttir jtpi tad-aprasaga-samaye supta tihati. tat-tulya-vastu-dar#anena tu jgarti. tad-vienusandhnam- vin tad-abhedena

svatantratm ropayati. tasmn na vri mithy. na v tat-smaraamay tad-kra vttir na v tattulyam- marcikdi vastu. kintu tad-abhedenropa evyathrthatvn mithy. kim- ca-furthermore; prvam-previous; khalu-indeed; vri-daat-from seeing water; vrykra-the form of water; mano-vtti-the thought; jt-born; api-even; tad-aprasaga-samaye-at the time of non-contact; supta-sleeping; tihati.-stays; tat-tulya-vastu-think like that; dar#anena-by seeing; tu-indeed; jgarti.-awakens; tad-vienusandhnam-the search for that thing; vin-without; tad-abhedena-by what is not different from it; svatantratm-independence; ropayati.-imposes; tasmn-from that; na-not; vri-water; mithy.-false; na-not; v-or; tat-of that; smaraamayconsisting of the memory; tad-kra-the from of that; vtti-activity; na-not; v-or; tat-tulyamequal to that; marcika-magical tricks; di-beginning with; vastu-thing; kintu-however; tadabhedena-not different from that; ropa-by artifical imposition; eva-indeed; ayathrthatvnbecause of not being like that; mithy-false. When one sees water, the form of water becomes impressed within the mind. Even when it is not consciously brought up in thought, that form remains dormant in the mind. However, when one sees something that resembles water, the conception of the form of water awakens in the mind. In this way one may see a mirage: something that looks like, but is not water. The real water that one saw before is not false, the thing one sees at present, even though one does not understand its true nature, is not false, and the mind's memory of water is not false. Still, one falsely thinks a piece of dry land to be a lake filled with water. In the same way some philosophers falsely think the material universe is a form of the Supreme Lord. Text 18 svapne ca my-mtram- tu kartsnyenbhivyakta-svarpatvt iti nyyena jgrad-da-vastkrym- mano-vttau paramtma-my tad-vast-abhedam ropayatti prvavat. svapne-in dream; ca-also; my-mtram-only maya; tu-but; kartsnyena-completely; an-not; abhivyakta-manifest; svarpatvt-because of having a form; iti-thus; nyyena-by the Vedanta-sutra; jgrat-waking; da-see; vastu-thing; krym-the form; mano-vttau-the minds; actions; paramtma-the Supersoul; -my-maya; tad-vast-abhedam-not differenmt from that thing; ropayati-imagines; iti-thus; prvavat-as before. This is also true of dreams. In the Vedanta-sutra (3.2.3, it is said: "Dreams are illusions manifested by the my potency. This is so because the forms in dreams are manifested only incompletely." This means that when one is awake one sees the forms of various objects, and when one sleeps one recalls the memories of what he has seen. The my potency of the Supreme Personality of

Godhead causes one to think that those memories are direct perceptions. In this way, just as in the previous example of the mirage, one misunderstands what he sees. Text 19 tasmd vastutas tu na kvacid api mithytvam. tata uddha tmani paramtmani v tda-tadropa eva mithy. na tu vivam- mithyeti. tato jagata paramtma-jtatvena skt-tadtmatvbhvd bahiraga-akti-mytvena ca vaikuhdi-vat skd tad-tmyatvbhvd abudhnm eva tatra uddhe tat-tad-buddhi. yadyapi uddhrayam eva jagat. tath~pi jagata tatsasargo 'pi nsti. tasmt-therefore; vastuta-in truth; tu-but; na-not; kvacit-anywhere; api-evenb; mithytvam.falseness; tata-then; uddha-pure; tmani-in the self; paramtmani-in the Supersoul; v-or; tdatad-ropa-artifioally imposing the identioty of one thing on another; eva-indeed; mithy.-illusion; na-not; tu-but; vivam-the universe; mithy-an illusion; iti-thus; tata-from this; jagata-of the universe; paramtma-jtatvena-because of being born from the Supreme Personality of Godhead; skt-directly; tad-tmatva-his neature; abhvt-because of not being so; bahiraga-external; aktipotency; mytvena-maya; ca-and; vaikuhdi-vat-like the planets beginning with Vaikunthaloka; sakt-directly; tad-tmyatva-own nature; abhvt-because of not being so; abudhnm-of the foolish; eva-indeed; tatra-there; uddhe-pure; tat-tat-this and that; buddhi-the idea; yadyapialthough; uddha-pure; rayam-shelter; eva-indeed; jagat.-universe; tath~pi-still; jagata-of the universe; tat-that; sasarga-creation; api-also; na-not; asti-is. Therefore the material world is not an illusion. The mistaken idea that the universe is a form of the Supreme Personality of Godhead is an illusion, but the material universe itself is not an illusion. The material universe is created by the Supreme Personality of Godhead, but that does not mean that the material universe is identical with the Supreme Personality of Godhead. The material universe is constructed of the Lord's external (bahiraga, material potency. Therefore it is not at all like the spiritual world of Vaikuha. Fools think it is like the spiritual world of Vaikuha. Text 20 tad uktam asaktam- sarva-bhc caiva iti gtsu. tat-that; uktam-said; asaktam- sarva-bhc caiva iti gtsu-in Bhagavad-gita 13.15. That the Supreme Personality of Godhead is not identical with the material world is also confirmed by these words of Bhagavad-gta' (13.15): "The Supersoul is the original source of all senses, yet He is without senses. He is unattached,

although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature."* Text 21 tath deha-gehd tmtmyat-jnam- tem eva syd ity ubhayatraivropa stre ruyate. yath yad etad dyate mrtam ity dikam- r-viu-purae. tath-so; deha-gehdv-becginnign with body and home; tmtmyat-as identical with the self; jnam-knowledge; tem'of them; eva-indeed; syt-is; iti-thus; ubhayatra-in both places; evaindeed; ropa-artifical imposition; stre-in scripture; ruyate.-is heard; yath'as; yat-what; etatthis; dyate-is seen; mrtam-form; iti-thus; dikam-beginning; r-viu-purae-in r Viu Pura. Foolish materialists think their body, home, and possessions are identical with their very self. This is another kind of misidentification, much like the misidentification of the material universe for the form of the Supreme Personality of Godhead. That the material universe is not the form of the Supreme Lord is also confirmed in these words of Viu Pura (1.4.39): "O Supreme Personality of Godhead filled with transcendental knowledge, fools who are not advanced in yoga mistakenly think the entire material universe is one of Your forms." Text 22 yath v tmtmnam para matv paramtmnam eva ca tm punar bahir mgya aho 'ja-janatjat. iti. yath-as; vai-indeed; tmtmnam-the soul fo souls; param-supreme; matv-thinking; paramtmnam-the Supersoul; eva-indeed; ca'and; tm-self; puna-again; bahi-outside; mgya-to be sought; aha-Oh; aja-janat-of fools; ajat-folly; iti.-thus. That the Supersoul is different from the material universe is hinted in rmad-Bhgavatam (10.14.27), where the demigod Brahma' addresses Lord Ka: "If one therefore thinks that the Supersoul is something different from Your personality, and thus searches out the Supersoul somewhere else, in the forest or in the caves of the Himalayas, his

condition is very lamentable. You are present in everyone's heart, and there is no need to search out the Supersoul anywhere else. If someone does so, he is merely in ignorance."* Text 23 tvam tmnam- sarvem- mla-rpam- param itaram- tad-viparitam- matv tath param itaramjvam eva ca mla-rptmnam- param- matv sakhya-vida iva tasya tath manyamnasya puna sa jvtm bahir mgyo bhavati. tasya tenaiva hetun labdha-cchidray myay dehtma-buddhi kryata ity artha. aho aja-janatay ajata bhram jna-bhra ity artha. tvam-You; tmnam-the soul; sarvem-of all; mla-rpam-the root form; param-supreme; itaramanother; tat-that; vipartam-different; matv-thinking; tath-so; param-supreme; itaram-another; jvam-soul; eva-indeed; ca-and; mla-rptmnam-the root form; param-another; matv-thinking; sakhya-vida-knowing sankhya; iva-like; tasya-of him; tath-so; manyamnasya-thinking like that; puna-again; sa-he; jvtm-individual spirit soul; bahi-outside; mgya-to be sought; bhavati.-is; tasya-of him; tena-by that; eva-indeed; hetun-reason; labdha-attained; cchidray-fault; myay-by the illuroy potency; dehtma-buddhi-thinking the material body to be the self; kryata-is done; itithus; artha.-the meaning; aha-then; aja-janatay-the folly of fools; ajata-from ignroance; bhramt-from a mistaken idea; jna-knowledge; bhra-destruction; iti-thus; artha-the meaning. Here the word "tmnam" means "He who is the root of all", and "param" means "different". The verse then says, "One who sees that the individual spirit soul is different from the soul who is the root of all creation, and who thus understands the truth of the skhya philosophy, but who then searches fro the Supreme Souls, externally, in the material universe, is bewildered. He is bewildered in the same way a materialist, who thinks he is identical with his external material body, is bewildered by the illusory potency my. The phrase "aho 'ja-janatjat" means. "Such a person is simply in ignorance". Text 24 tad ukta hasa-guhya-stave deho 'savo 'ka manavo bhta-mtra ntmnam anya ca vidu para yat sarva pumn veda gu ca taj-jo na veda sarvajam anantam e. iti. tat-that; uktam-said; hasa-guhya-stave-in the Hamsa-guhya Prayers; deha-this body; asavathe life airs; aka-the different senses; manava-the mind, undersatanding, intellect, and ego; bhtamtra-the five gross material elements and the sense objects (form, taste, sound, and so on);

tmnam-themselves; anyam-any other; ca-and; vidu-know; param-beyond; yat-that which; sarvam-evereything; pumn-the living being; veda-knows; gun-the qualities of the material nature; ca-and; ta-ja-knowing those things; na-not; veda-knows; sarvajam-unto the omniscient; anantam-the unlimited; e.-I offer my respectful obeisances; iti.-thus. That the Supreme Personality of Godhead is different from the material universe is also hinted in these words of the Hasa-guhya Prayers (rmad-Bhgavatam 6.4.25): "Because they are only matter, the body, the life-airs, the external and internal senses, the five gross elements and the subtle sense objects (form, taste, smell, sound, and touch), cannot know their own nature, the nature of the other senses, or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements, and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him."* Text 25 tath ca r-bhagavad-uddhava-samvde tm parijnamayo vivado hy astti nstti bhidtma-niha vyartho 'pi naivoparameta pus matta parvtta-dhiy sva-lokt. iti. tath-so; ca-also; r-bhagavad-uddhava-samvde-in the conversation of the Supreme Personality of Godhead and Uddhava; tm-soul; aparijnamaya-without knowledge; vivada-dispute; hiindeed; asti-is; iti-thus; na-not; asti-is; iti-thus; bhid-difference; tma-niha-faith; vyarthauseless; api-also; na-not; eva-indeed; uparameta-stops; pusm-of the people; matta-from Me; parvtta-dhiym-who have turned their attention; sva-lokt.-not different from them; iti-thus. That the Supreme Personality of Godhead is different from the material universe is also hinted in these words spoken to Uddhava by the Supreme Personality of Godhead (rmad-Bhgavatam 11.22.34): "The speculative argument of philosophers: `This world is real,' `No, It is not real' is based upon incomplete knowledge of the Supreme Soul and is simply aimed at understanding material dualities. Although such argument is useless, persons who have turned their attention away from Me, the Supersoul residing in their hearts, are unable to give it up."*** Text 26

kim- ca vivartasya jndi-prakaraa-pahitatvena gaunatvt. parimasya tu sva-prakaraapahitatvena mukhyatvt. jnad-ubhaya-prakaraa-pahitatvena sanda-nyya-siddhapravalyc ca parima eva r-bhgavata-ttparyam iti gamyate. kim- ca-furthermore; vivartasya-of transformation; jndi-beginning with knowledge; prakaraa-explanation; pahitatvena-by what is read; gaunatvt-because of the secondary meaning; parimasya-of transformation; tu-but; sva-prakaraa-pahitatvena-by what is read in that portion; mukhyatvt.-because of the primary meaning; jndi-beginnigne ith knowledge; ubhaya-both; prakaraa-secontions; pahitatvena-by reading; sanda-pronunciartion; nyya-Vedanta-sutra; siddha-proved; pravalyt-by the power; ca-and; parima-transformation; eva-indeed; r-bhgavatattparyam-the meaning of rmad-Bhgavatam; iti-thus; gamyate-is obtained. The secondary, indirect interpretation here is that the Supreme Himself becomes transformed to become the material world. However, the primary, direct interpretation is that the Lord's potencies are transformed to become the material world. That the latter of these views is the actual truth, and it is the Lord's potencies, and not the Lord Himself, that become transformed to become the material world, is confirmed by the statements of Vednta-stra and rmad-Bhgavatam. Text 27 tac ca bhagavad-acintyaivarya-jnrtham- mithytvbhidhnam- tu navaratvbhidhna-vat vivasya paramtma-bahirmukhatvpdakatvd dheyat-jna-mtrrtham. na tu vast eva tn na bhavatti jvea-svarpaikya-jna-mtrrtham. tat-that; ca-and; bhagavat-of the Supreme Personality of Godhead; acintya-inconceivable; aivarya-opulence; j-na-knowledge; artham-purpose; mithytva-falisty; abhidhnam-word; tu-but; navaratva-rtemporary nature; abhidhna-explanation; vat-like; vivasya-of the material universe; paramtma-of the Supersoul; bahirmukhatva-external nature; pdakatvt-because of being the remover; heyat-of what is not good; jna-knowledge; mtra-onlt; artham-purpose; na-not; tu-but; vastv-thing; eva-indeed; tn-them; na-not; bhavati-is; iti-thus; jva-ofdnthe individual spiriot soul; a-of the Supreme Personality of Godhead; svarpa-own nature; aikya-oneness; jna-mtrrthamonly knowledge. Because the Supreme Personality of Godhead has inconceivable opulences, and the material universe is temporary and filled with illusions, it is not possible that the Supreme Personality of Godhead and the material universe are identical. For similar reasons it also cannot be possible that the individual spirit soul and the Supreme Personality of Godhead are identical either. Text 28

vaidharmyc ca na svapndi-vat iti nyyena. vaidharmyt-because of different natures; ca-and; na-not; svapna-a dream; di-beginning with; vat-like; iti-thus; nyyena-by the Vedanta-sutra. This is confirmed by the following words of Vednta-stra (2.2.29): "The individual spirit soul and the Supreme Personality of Godhead cannot be identical, for they have different natures. To think they are identical is to live in a world that is like a dream." Text 29 tath ca nrdye jagad vilpaym sur ity ucyettha tat-smte na ca tat-smti-mtrea layo bhavati nicitam. iti. tath-so; ca-and; nrdye-in theNarada Purana; jagat-the material universe; vilpaym sudeclasre; iti-thus; ucyeta-is said; atha-then; tat-smte-by the memory of that; na-not; ca-and; tatsmti-mtrea-simply by the memory; laya-destruction; bhavati-is; nicitam.-certainly; iti.-thus. In the Nrada Pura it is said: "They who meditate on the Supreme Personality of Godhead bring destruction to their continued residence in the material world. They who meditate on the material world bring destruction to themselves." Text 30 tatra mukhya eva pradhna-parimam ha tatra-there; mukhya-the primary meaning; eva-indeed; pradhna-parimam'transformation of pradhana; ha-said. That in the beginning of creation is the pradhna (and not the Supreme Personality of Godhead, becomes transformed into the material world is confirmed by the following words of

rmad-Bhgavatam (3.5.26-27): Text 31 kla-vtty tu myy gua-mayyam adhokaja puruetma-bhtena vryam dhatta vryavn kla-eternal time; vtty-by the influence of; tu-but; myym-int he external energy; guamayyam-in the qualitative mode sof nature; adhokaja-the Tarnscendence; puruetma-by the purusa incarnation; bhtena-who is the plenary expansion of the Lord; vryam-the seeds of the living entities; dhatta-impregnated; vryavn-the Supreme Living Being. "The Supreme Living Being in His feature as the transcendental purua incarnation, who is the Lord's plenary expansion, impregnates the material nature of the three modes, and thus by the influence of eternal time the living entities appear.* Text 32 tato 'bhavan mahat-tattva avyaktt kla-coditt vijntmtma-deha-stha viva vyajas tamo-nuda. ity di. tata-thereafter; 'bhavan-came into existence; mahat-supreme; tattvam-sum total; avyaktt-from the unmanifested; kla-coditt-by the interaction of time; vijntmtma-unalloyed goodness; dehastham-situated on the bodily self; vivam-complete universes; vyajan-manifesting; tamo-nuda.the supreme light; iti-thus; di-beginning. "Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body."* Text 33 bhagavn eka sedam iti prktananntara-granthd adhokajo bhagavn puruena praktidrartma-bhtena svena dvara-bhtena klo vttir yasys tay myay nimitta-bhtay gua-

mayyam- myym avyakte vryam- jvkhyam dhatta. hantemas tisro devat ity di rute. vijntmaiva mahat-tattvam. tamo-nuda pralaya-gatajna-dhvasa-kart. r-maitreya. bhagavn eka sedam iti-rmad-Bhgavatam 3.5.23; prktananntara-grantht-in the same book; adhokaja-the Supreme Personality of Godhead; bhagavn-the Lord; puruena-the purua incarnation; prakti-drar-by the seer of material nature; tma-bhtena-manifested by the self; svena-by a part; dvara-bhtena-manifested; kla-time; vtti-action; yasy-of which; tay-by that; myay-maya; nimitta-bhtay-manifested as the cause; gua-of the modes of material nature; mayyam-conststing; myym-maya; avyakte-unmanifested; vryam-power; jvkhyam-called jiva; dhatta.-gave; hanta-indeed; ima-these; tisra-three; devat-demigods; iti-thus; di-beginning; rute-from the Sruti-sastra; vijntma-vijnanatma; eva-indeed; mahat-tattvam.-mahat-tattva; tamo-nuda-tamo-nudah; pralaya-cosmic devastation; gata-attained; jna-knowledge; dhvasadestruction; kart-the doer; r-maitreya-r Maitreya. In the same chapter (rmad-Bhgavatam 3.5.23, it is also said: "The Supreme Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names."* Here the word "adhokaja" means "the Supreme Personality of Godhead", "puruea" means "by the seer of material energy", "bhtena" means "by His plenary expansion", "kla-vtty" means "by my, which acts through time", "gua-mayy myy vryam dhatta" means "He places the individual spirit souls in the my energy, which consists of the three modes of nature." This is also described in the passage of the ruti-stra that begins with the words "hantems tisra devat". The word "vijntm" means "the mahat-tattva", and "tamo-nuda" means "He who destroys knowledge at the time of cosmic annihilation". The verse quoted in the beginning of this anuccheda was spoken by r Maitreya. Anuccheda 59 Text 1 jndy-agatve 'py ha jndi-beginnign with knowledge; agatve-as the parts; api-also; ha-said. That knowledge and the other parts of this world are manifested from the Supreme Personality

of Godhead is confirmed in the following words of b (11.9.16-21): Text 2 eko nryao deva prva-sa sva-myay sahtya kla-klay kalpnta idam vara eka evdvityo 'bhd tmdhro 'khilraya eka-one; nryaa-Narayana; deva-the Supreme Personality of Godhead; prva-sambefore creation; sva-myay-by His own maya potency; sahtya-withdrawing; kla-time; klya-by a portion; kalpnta-at the end of the kalpa; idam-this; vara-the Supreme Personality of Godhead; eka-one; eva-indeed; advitya-without a second; abht-was; tmdhra-the resting place of the self; akhilraya-the shelter of all;. "The Lord of the universe, Nryaa, is the worshipable God of all living entities. Without extraneous assistance, the Lord creates this universe by His own potency, and at the time of annihilation the Lord destroys the universe through His personal expansion of time and withdraws all of the cosmos, including all the conditioned living entities, within Himself. Thus the unlimited Self is the shelter and reservoir of all potencies. The subtle pradhna, the basis of all cosmic manifestation, is conserved within the Lord and is in this way not different from Him. In the aftermath of annihilation the Lord stands alone.*** Texts 3 and 4 klentmnubhvena samya ntsu aktiu sattvdi di-purua pradhna-puruevara parvar parama aste kaivalya-samjita kevalnubhavnandasandoho nirupdhika klena-by time; tmnubhvena-by perception of the self; samyam-equality; ntsu-attained; aktiu-potencies; sattvdiv-beginnign with goodness; di-purua-the Supreme Personality of Godhead; pradhna-puruevara-the master of pradhana; parvarm-of the great and the low; parama-supreme; aste-is; kaivalya-samjita-called kaivalya; kevala-transcendental; anubhava-

perception; nanda-bliss; sandoha-abundance; nirupdhika-without material designations. "When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhna, as well as of the living entities. He is also the supreme worshipable object for all beings, including liberated souls, demigods, and ordinary conditioned souls. The Lord is eternally free from any material designation, and He constitutes the totality of spiritual bliss, which one experiences by seeing the Lord's spiritual form. The Lord thus exhibits the fullest meaning of the word `liberation'.*** Text 5 kevaltmnubhvena sva-my trigutmikm sakobhyan sjaty dau tay stram arindama kevaltmnubhvena-by seeing the spiritual self; sva-mym-own maya; trigutmikmconsisting of the three modes of material nature; sakobhyan-agitating; sjati-creates; dau-in the beginning; tay-by that; stram-mahat-tattva; arindama-O subduer of enemies. "O subduer of the enemies, at the time of creation the Supreme Personality of Godhead expands His own transcendental potency in the form of time, and agitating His material energy, my, composed of the three modes of material nature, He creates the mahat-tattva.*** Text 6 tam hus tri-gua-vyakti sjant vivato-mukham yasmin protam ida viva yena sasarate pumn tam-that; hu-say; tri-gua-vyaktim-manifestation of the three modes; sjantm-crweating; vivato-mukham-everywheere; yasmin'in whcih; protam-spread; idam-this; vivam-universe; yenaby which; sasarate-is placed in material existence; pumn-the living entity. "According to great sages, that which is the basis of the three modes of material nature and which manifests the variegated universe is called the stra or mahat-tattva. Indeed, this universe is resting within that mahat-tattva, and due to its potency the living entity undergoes material

existence.*** Text 7 yathora-nbhir hdayad ra santatya vaktrata tay vihtya bhyas ta grasaty eva mahevara yath-as; ra-nbhi-a spide; hdayat-from the heart; ram-web; santatya-spreading; vaktrata-from the mouth; tay-by that; vihtya-removing; bhya-again; tam-that; grasatiswallows; evam-thus; mahevara-the Supreme Personality of Godhead. "Just as from within himself the spider expands thread through his mouth, plays with it for some time, and eventually swallows it, similarly, the Supreme Personality of Godhead expands His personal potency from within Himself. Thus the Lord displays the network of cosmic manifestation, utilizes it according to His purpose, and eventually withdraws it completely within Himself."*** Text 8 kla kl yasys tay svadhinay myay. kla-time; kl-part; yasy-of which; tay-by that; svadhinay'subordinate; myay-by maya.. In this way the mya' potency, of which time is a part, is under the control of the Supreme Personality of Godhead. Text 9 ruti ca yathora-nbhi sjate ghnate ca yath pthivym oadhaya sambhavanti tath sata purut kea-lomni tathkart sambhavatha vivam. iti. ruti-Sruti-sastra; ca-and; yath-as; ranbhi-a spider; sjate-creates; ghate-and withdraws; ca-and; yath-so; pthvym-in the earth; oadhaya-plants; sambhavanti-are; yath-as; sata-from the eternal; purut-Supreme Person; kea-lomni-hair; tath-so; akart-immortal; sambhavanti-is

manifested; iha-here; vivam-the universe. The same example of a spider is given in these words of Muaka Upaniad (1.1.17): "As a spider creates and then withdraws a web, as plants sprout from the ground, and as hairs grow, so the material universe has come from the eternal Supreme Person." Text 10 r-dattatreyo yadum. r-dattatreya-r Datttreya; yadum-to King Yadu. The verse quoted in the beginning of this anuccheda was spoken by r Datttreya to King Yadu. Anuccheda 60 Text 1 tad evam- skma-cid-acid-vastu-rpa-#uddha-jvvyakta-#akte paramtmana sthlacetancenata-vastu-rpy dhytmika-jv~di-pthivy-antni jayanta ity uktam. tata kevalasya paramtmano nimittatvam- #akti-viiasyopdnatvam ity ubhaya-rpatm eva manyante praktis" ca pratija dntnurodht ity ~dau. tat-that; evam-thus; skma-subtle; cit-spirit; acit-matter; vastu-thing; rpa-form; #uddha-pure; jva-soul; avyakta-unmanifested; #akte-of thr potency; paramtmana-of theSupreme Personality of Godhead; sthla-gross; cetana-conscious; acenata-unconscious; vastu-thing; rpi-forms; dhytmika-relating to the self; jva-individual spirit souls; ~di-beginning with; pthivi-earth; antni-ending; jayanta-are born; iti-thus; uktam-said; tata-then; kevalasya-of the transcendental; paramtmana-Supersoul; nimittatvam-the state of being the cause; #akti-viiasya-of a specific potency; updnatvam-the state of being the ingredient; iti-thus; ubhaya-rpatm-both forms; evaindeed; manyante-are considered; prakti-material nature; ca-also; pratija-statement; dntaexample; anurodht-in conformity with; iti-thus; ~dau-beginning. In this way it is said that the gross, conscious, and inanimate ingredients of the universes, beginning with the individual spirit souls and extending to the gross elements beginning with earth, are manifested from the Supreme Personality of Godhead, who is the master of the unmanifested potency, the individual spirit souls, and all else made of spirit or matter. In this way the Supreme Personality of Godhead is original cause of the material universe and one of His

potencies is the ingredient of which the material universe is constructed. In this way the nature of the Lord and His potency is understood. This is described in the following words of Vednta-stra (1.4.24): "The material nature is manifested from the Supreme Personality of Godhead, for this idea is not contradicted by the statements and examples of the scriptures." Text 2 tad evam- tasya sad uddhatvam eva. tatra #akta aktimad-avyatirekd ananyatvam uktam. tath satkrya-vadgi-kre svnta-sthita-sva-dharma-vieabhivyakti-labdha-vikena kraasyaivena kryatvam ity evam- vcrambhanam- vikro nmadheyam- mttikety eva satyam ity di ruti-siddham- kryasya krad ananyatvam. kraasya tu kryad anyatvam ity yti. tad evam- jagat-kraa-akti-viit paramtmano 'nanyad evedam- jagatas t as anya evety ha tat-that; evam-thus; tasya-of Him; sad-always; uddhatvam-the state of being pure; eva-indeed; tatra-there; #akta-of the potency; aktimat-of the possessor of the potency; avyatirekt-because of not being different; ananyatvam-the state of not being different; uktam-is said; tath-so; satkryaworship; vada-said; agi-kre-acceptance; svnta-in the heart; sthita-situated; sva-dharma-own nature; viea-specific; abhivyakti-manifestation; labdha-attained; vikena-by the manifestation; kraasya-of the cause; eva-indeed; aena-by a part; kryatvam-to be done; iti-thus; evam-thus; vc-with words; rambhanam-beginning; vikra-transformation; nmadheyam-named; mttiketibeginning with earth; eva-indeed; satyam-true; iti-thus; di-beginning; ruti-siddham-proved ion the Sruti-sastra; kryasya-of the effect; krat-from the cause; ananyatvam-the state of not beingdifferent; kraasya-of the cause; tu-but; kryat-from the effect; anyatvam-the state of being different; iti-thus; yti-attains; tat-that; evam-thus; jagat-of the universe; kraa-of the cause; aktifrom the potency; viit-specific; paramtmana-from the Supersoul; ananyat-not different; evaindeed; idam-this; jagata-of the material universe; tv-but; asau-this; anya-different; eva-indeed; itithus; ha-says. In this way it is said that the Supreme Personality of Godhead is eternally pure. It is also said that because the master of potencies is not different from his potencies, therefore the Supreme Personality of Godhead is not different from His potencies. Because the cause is also present within its effect, it is said that the cause is partially manifested as its effect. This is described in the following words of Chndogya Upaniad (6.1.4): "A small object made of clay is not really different from its origin, the totality of clay. Any distinction between the part and the whole is a distinction that exists only in words." In this way the ruti-stra declares that the cause is not different from the effect, and the effect is not different from the cause. Therefore, because a specific the potency of the Supreme

Personality of Godhead is the cause of the material universe, and because the Lord is not different from His potency and the cause is not different from its effect, therefore the Supreme Personality of Godhead is, in one sense, not different from the material world. This is declared by the following words of rmad-Bhgavatam (1.5.20): Text 3 ida hi viva bhagavn ivetaro yato jagat-sthna-nirodha-sambhava tad dhi svaya veda bhavs tath~pi te prdea-mtra bhavata pradaritam idam-this; hi-all; vivam-cosmos; bhagavn-the Supreme Lord; iva-almost the same; itaradifferent from; yata-from whom; jagat-the worlds; sthna-exist; nirodha-annihilation; sambhavacreation; tad hi-all about; svayam-personally; veda-know; bhav-your good self; tath~pi-still; teunto you; prdea-mtram-a synopsis only; bhavata-unto you; pradaritam-explained. "The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis."* Text 4 idam- vivam- bhagavn iva bhagavto 'nanyad ity artha~. tasmd itaras taastha-akty-khyo jvas" ca iveti prvavat. ata eva aitad-tmyam idam- sarvam iti. sarvam- khal idam- brahma iti ruti. yato bhagavata~. bhavato bhavantam. prati prdea-mtram- kicin mtram- daritam ity artha~. r-nrada r-vedvysm. idam-this; vivam-unioverse; bhagavn-the Supreme Personality of Godhead; iva-like; bhagavata-from the Supreme Personality of Godhead; ananyat-not different; iti-thus; artha~-the meaning; tasmt-from Him; itara-different; taastha-akty-khya-called the marginal potency; jva-the individual spirit soul; ca-and; iva-like; iti-thusd; prvavat-as before; ata eva-therefore; aitad-tmyam-the nature of Him; idam-this; sarvam-all; iti-thus; sarvam-all; khalv-indeed; idamthis; brahma-the Supreme; iti-thus; ruti-the Sruti-sastra; yata-from whom; bhagavata~-from the Supreme Personality of Godhead; bhavata-being so; bhavantam-you; prati-to; prdea-mtramonly a synopsis; kicit-something; mtram-only; daritam-revealed; iti-thus; artha~-the meaning; r-nrada-r Nrada; r-vedvysm-to r Vedavysa. Here the words "idam- hi vivam- bhagavn" mean, "the material world is not different from the Supreme Personality of Godhead". The word "itara" here means "the individual spirit soul, which is

known as the marginal potency manifested from the Lord", and "via" means "as before". That the material world is, in one sense, not different from the Supreme Personality of Godhead is affirmed by the following words of the Chadogya Upaniad (6.8.7 and 3.14.1): "Everything is the Supreme Personality of Godhead." "Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman."* Here the word "yata" means "from the Supreme Personality of Godhead", "bhavata" means "to you", and "prdea-mtram" means "only a synopsis has been revealed". This verse was spoken by r Nrada to r Vedavysa. Anuccheda 61 Text 1 spaam evha so 'ya te 'bhihitas tta bhagavn viva-bhvana samsena harer nnyad anyasmt sad asac ca yat spaam-clearly; eva-indeed; ha-says; sa-that; 'yam-the same; te-unto you; 'bhihita-explained by me; tta-my dear son; bhagavn'the Personality of Godhead; viva-bhvana-the creator of the manifested worlds; samsena-in brief; hare-without Hari, the Lord; na-never; anyat-anythign else; anyasmt-being the cause of; sat-manifested, or phenomenal; asac-noumenal; ca-and; yat-whatever there may be. That the Supreme Personality of Godhead is the original cause of the material world is also clearly described in these words of rmad-Bhgavatam (2.7.50): "My dear son, I have now explained in brief the Supreme Personality of Godhead, who is creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the phenomenal and noumenal existences."* Text 2 so 'yam- samsenaiva sakepenbhihita. katham- taastha-lakaenaivety ha sat kryam-

sthlam auddha-jva-jagad-khyam- cetancetana-vastu. asat kraam- skmam- uddha-jvapradhnkhyam- cid acid vastu ca yat tat sarvam- harer anyan na bhavati. skmasya tac-chaktirpatvt. sthlasya tat-krya-rpatvd iti bhva. so 'yam- samsena-so 'yam samasena; eva-indeed; sakepena-in brief; abhihita-explained; katham-how?; taastha-marginal potency; lakaena-by the nature; eva-indeed; iti-thus; ha-said; sat-sat; kryam-effect; sthlam-gross; auddha-jva-jagad-khyam-called the world of the impure souls; cetancetana-vastu-conscious and unconscious; asat-asat; kraam-cause; skmam-subtle; uddha-jva-of the oure souls; pradhna-the cause; khyam-called; cit-spiti; acit-matter; vastu-thing; ca-and; yat-what; tat-that; sarvam-all; hare-of Lord Hari; anyan-another; na-not; bhavati-is; skmasya-subtle; tac-chakti-rpatvt-because of having the nature of His potency; sthlasya-gross; tat-krya-rpatvt-because of being the effect; iti-thus; bhva-the meaning. Here the words "so 'yam samsena abhihita" mean "I have now explained in brief". Someone may ask: "What is the nature of the Lord's marginal potency?" the answer is given here in the words "sat" and "asat". Here "sat" means "the effect, the gross material world that is home to the impure spirit souls, the realm that consists of both conscious beings and inanimate matter". Here the word "asat" means "the subtle cause, the creator of the pure spirit souls". "Yat" means "all matter and spirit", and "harer nnyat" means "there is no cause other than Lord Hari". This is because the subtle spirit soul's are the Lord's potencies and gross inanimate matter is an effect caused by the Lord. Text 3 idam eva r-hasadevenoktam aham eva na matto 'nyad iti budhyadhvam ajas iti. jagatas tadananyatve 'pi uddhasya tasya tad-doa-sakryam- nstty ha anyasmd iti. r-brahm rnradam. idam-this; eva-indeed; r-hasadevena-by Lord hasadeva; uktam-said; aham eva na matto 'nyad iti budhyadhvam ajas iti-rmad-Bhgavatam 11.13.24; jagata-of the universe; tadananyatve-in the state of not being different; api-even; uddhasya-pure; tasya-of that; tad-doasakryam-that defect; na-not; asti-is; iti-thus; ha-said; anyasmt-from another; iti-thus; rbrahm-r Brahma; r-nradam-to r Narada. Lord Hasadeva also affirms this truth in these words (rmad-Bhgavatam 11.13.24): "Within this world, whatever is perceived by the mind, speech, eyes, or other senses, is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts."*** Therefore the word "anyasmt" here means "even though the material world is not different from Him, the Supreme Personality of Godhead is always pure and uncontaminated".

Anuccheda 62 Text 1 tatrnanyatve yukti vivoti pacabhi dv ante jann sad bahir anta parvaram jna jeya vaco vcya tamo jyoti t aya svayam tatra-there; ananyatve-in the state of not being different; yuktim-reason; vivoti-reveals; pacabhi-with five verses; d-in the beginning; ante-at the end; jannm-of all living entities; sat-always existing; bahi-externally; anta-internally; para-transcendental; avaram'material; jnam-knowledge; jeyam-the objective; vaca-expression; vcyam-the ultimate object; tamadarkness; jyoti-light; tu-indeed; ayam-this one (the Supreme Lord); svayam-Himself. The reasons why the Supreme Personality of Godhead is, in one sense, not different from the material world are explained in five verses of rmad-Bhgavatam (7.15.5*-61). The first of these verses (rmad-Bhgavatam 7.15.57, declares: "He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything."* Text 2 jannm- dehdnm dau kraatvennte cvadhitvena yat paramtma-lakaam- caitanyamsarva-kraam- vastu sad vartamnam. tad eva svayam- bahir bhogyam antar bhokt param avaramcocca-ncam- tamo 'praka. jyoti prakas" ca sphurati nnyat. anyasya tad vin svata sphuranirpyatvd iti bhva. jannm-of the living entities; dehdnm-beginning with material bodies; dau-in the beginning; kraatvena-as the cauase; ante-at the end; ca-and; avadhitvena-as the conclusion; yatwhat; paramtma-of the Supersoul; lakaam-nature; caitanyam-consciousness; sarva-kraamcause of all; vastu-thing; sat-being; vartamnam-being so; tat-that; eva-indeed; svayam-personally; bahi-outside; bhogyam-to be enjoyed; nta-inside; bhokt-the enjoyer; param-supreme; avarammatter; ca-and; ucca-high; ncam-and low; tama-tama; apraka-the absence of light; jyoti-

jyoti; praka-light; ca-and; sphurati-manifests; na-not; anyat'another; anyasya-of another; tatthat; vin-without; svata-personally; sphuraa-manifestation; anirpyatvt-because of not being described; iti-thus; bhva-the meaning. Here the word "jannm" means "beginning with material bodies", "dau" means "in the beginning He is the cause", and "ante" means "at the end He is the final conclusion". Thus the Supreme Personality of Godhead's nature is that He is all-knowing, eternally existing, and the cause of everything. "Bahi" means "externally He is that which is enjoyable", "anta" means "internally He is the enjoyer", "parvaram" means "the high and the low", "tama" means "the absence of light", "praka" means "light". Nothing is different from Him. The meaning here is: "without Him as the cause, nothing is manifested". Anuccheda 63 Text 1 nanu katham- tarhi tasmd atyanta-pthag ivrtha-jtam- pratyate. tatrha nanu-indeed; katham-how?; tarhi-then; tasmt-from Him; atyanta-pthag'very different; iva-like; artha-meaning; jtam-born; pratyate-is believed; tatra-there; ha-said. Here someone may protest: "If this is so, then why to people believe many things are independent, not created by the Lord?" To this question the following reply is given (rmadBhgavatam 7.15.58): Text 2 abdhito 'pi hy bhso yath~ vastutay smta durghatatvd aindriyaka tadvad artha-vikalpitam abdhita-rejected; 'pi-although; hi-certainly; bhsa-a reflection; yath~-as; vastutay-a form of realtity; smta-accepted; durghatatvt-because of being very difficult to prove the reality; aindriyakam-knowledge derived from the sneses; tadvat-similarly; artha-reality; vikalpitamspeculated or doubtful. "Although one may consider the reflection of the sun from a mirror to be false, it has its factual

existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult."* Text 3 abdhitas tarka-virodhena sarvato bdhita svtantrya-satty sakn nirasto 'pi yath~ bhsa srydi-prati-ramir baldibhi pthak prakamnat-darand vastutay svatantrapadrthatay smta kalpita. tadvad aindriyakam- sarvam- mhai svatantrrthatvena vividhamkalpitam. tat tu na tattva-dy. svtantrya-nirpaasya durghaatvd ity artha. abdhita-abadhita; tarka-virodhena-rejected by logic; sarvata-in all respects; bdhitadisproved; svtantrya-independence; -satty-of existence; sakn-at once; nirasta-disproved; 'pieven; yath~-as; bhsa-reflection; srydi-beginning eith the sun; prati-rami-rays of light; bldibhi-beginning with children; pthak-different; prakamnat-darant-because of seeing the manifestation; vastutay-as reality; svatantra-padrthatay-by the meaning of the word independence; smta-considered; kalpita-understood; tadvat-then; aindriyakam-of the senses; sarvam-all; mhai-by fools; svatantrrthatvena-by the meaning of independence; vividhamvarious; kalpitam-understood; tat-thqt; tu-but; na-not; tattva-dy-by seeing the truth; svtantryaof independence; nirpaasya-of the description; durghaatvt-bercause of the difficulty; iti-thus; artha-the meaning. Here the word "bdhita" means "the idea that anything that exists can be independent of the Supreme Personality of Godhead is completely refuted by logic". "Abhsa" here means "the reflected light of the sun or other luminous objects", "vastutaya' smta" means "to think them independent realities", "tadvad aindriyakam" means "fools think the material world of the senses is not dependent on the Supreme Personality of Godhead". They who see the truth find it hard to accept the idea that anything is independent of the Supreme Personality of Godhead. That is the meaning. Anuccheda 64 Text 1 tad evha dvbhy kity-dnm ihrthn chy na katampi hi tat-saghto vikro 'pi na pthan- nnvito m

tat-that; eva-indeed; ha-sasid; dvbhym-with two verses; kity-dnm-of the five elements beginnign with the earth; iha-inm this world; arthnm-of those five elements; chy-shadow; naneither; katam-which of them?; api-indeed; hi-certainly; na-nor; saghta-combination; vikratransformation; api-although; na pthak-nor separated; na anvita-nor inherent; m-all these theories are without substance. This is further explained in the next two verses, the first of which declares (rmad-Bhgavatam 7.15.59): "In this world there are five elements, namely earth, water, fire, air and ether, but the body is not a reflection of them, nor a combination or transformation of them. Because the body and its ingredients are neither distinct nor amalgamated, all such theories are insubstantial."* Text 2 kity-dnm- paca-bhtnm- chyaikya-buddhy-lambana-rpam- dehdi-saghtrambhaparimnm- madhye katampy anyatampi na bhavati. na tvat tem- saghto vkm iva vanam. eka-dekarae sarvkaranupapatte. na hy ekasmin vrka ake sarvam- vanam kyate. na ca vikra rabdho 'vayav. api-abdt parimo 'pi na. kuta. sa kim avayavebhya pthag rabhyate pariamate ca tad-anvito va. na tvad atyantam- pthak. tath apratte. na cnvita. sa kim- praty-avayavam- sarvo 'py anveti. aena v. dye 'guli-mtre 'pi deha-buddhi syt. dvitye tasypy agi-kare saty anavasth-pta syt. ato dehde svtantryevasthitir maiveti. kity-dnm-beginning with earth; paca-bhtnm-of the five material elements; chya-a shadow; aikya-oneness; buddhi-idea; lambana-taking shelter; rpam-form; dehdi-beginning with the body; saghta-combination; rambha-beginning; parimnm-transformation; madhye-in the middle; katam-which of them?; api-also; anyatam-different; api-also; na-not; bhavati-is; na-not; tvat-in that way; tem-of them; saghta-combination; vkm-of trees; iva-like; vanamforest; eka-dea-in one place; karae-in bringing together; sarva-all; karaa-bringing together; anupapatte-because of not explaining; na-not; hi-indeed; ekasmin-in one; vrka-tree; akebrought; sarvam-all; vanam-forest; kyate-is brought; na-not; ca-and; vikra-transformation; rabdha-begun; avayav-not having limbs; api-abdt-from the word "api"; parimatransformation; 'pi-also; na-not; kuta-from what?; sa-that; kim-whether?; avayavebhya-from limbs; pthag-different; rabhyate-is begun; pariamate-transforms; ca-ands; tad-anvita-with that; va-or; na-not; tvat-then; atyantam-great; pthak-different; tath-so; apratte-not believed; nanot; ca-and; anvita-with; sa-that; kim-whether?; praty-avayavam-every limb; sarva-all; 'pi-also; anveti-follows; aena-by a part; v-or; dye-in ther beginning; aguli-mtre-in only a finger; apiindeed; deha-buddhi-the idea of the body; syt-is; dvitye-in the second; tasya-of that; api-and; a#a-of a part; angi-kare-in acceptance; sati-being so; anavasthpta-without that situation; syt-is; ata-then; dehde-beginning with the body; svtantryeawith independence; avasthiti-situation; m-false; eva-indeed; iti-thus.

Here the word "kity-dnm" means "of the five material elements", "chy" means "thinking the material bodies and other things that have a beginning and undergo various transformations have become one", and "katampi na" means "this is not so". Here the word "sanghta" does not mean a combination like that of many trees combining to become a forest, for it is not possible for all existence to be brought together in one place. An entire forest cannot be brought together in a single tree. Here "na vikra" means "the who has no beginning". "Api" means "the whole is never transformed". Why is that? Are the various parts distinct, or are they amalgamated? They are not distinct (na pthak), and neither are they amalgamated (na cnvita). Is the whole completely present in each part, or is only a part of the whole present in each part? According to the first idea the entire body is present in a single finger. According to the second idea only a part of the entire body is present in a single finger. The conclusion is that the idea that the material body and other things are independent is an illusion (mr~). Anuccheda 65

Text 1 evam- dehde svtantryenirpyatvam uktv tad-dhetnm- kity-dnm api tathaivnirpyatvam ha evam-thus; dehde-beginning weith the body; svtantryea-with independence; anirpyatvamthe state of not describing; uktv-saying; tad-dhetnm-of the causes of that; kity-dnmbeginning with earth; api-also; tath-so; eva-indeed; anirpyatvam-not to be described; ha-says. Because the material body is not independent of the Lord, therefore the ingredients of the material body, namely the material elements, beginning with earth, are also not independent of the Lord. This is described in the following words (rmad-Bhgavatam 7.15.60): Text 2 dhtavo 'vayavitvc ca tan-mtrvayavair vin na syur hy asaty avayaviny asann avayavo 'ntata dhtava-the five elements; 'vayavitvc-being the cause of the bodily conception; ca-and; tanmtra-the sense objects (sound, taste, touch, etc.); avayavai-the subtle parts; vin-wihtout; na-not;

syu-can exist; hi-indeed; asati-unreal; avayavini-in the formation of the body; asann-not existing; avayava-the part of the body; 'ntata-at the end. "Because the body is formed of the five elements, it cannot exist without the subtle sense objects. Therefore, since the body is false, the sense objects are also naturally false or temporary."* Text 3 dhrayantti dhtavo mah-bhtani. tan-mtrai skmair avayavair vin na syu. avayavitvt. tem api tarhy avayava eva svatantra iti cet tatrha ukta-prakarevayavini nirpayitum asati avayavo 'py antato nirpayitum asann eva syt. avayavi-pratty-anyathnupapattim- vina paramulakavayava-sad-bhve prambhvd ity artha. dhrayanti-maintain; iti-thus; dhtava-dhatavah; mah-bhtani-gross elements; tan-mtraiwith the sense objects; skmai-subtle; avayavai-parts; vin-without; na-not; syu-are; avayavitvt-because of the whole; tem-of them; api-also; tarhi-then; avayava-part; eva-indeed; svatantra-independent; iti-thus; cet-if; tatra-there; ha-said; ukta-prakarea-by the previous description; avayavini-the whole; nirpayitum'to describe; asati-unreal; avayava-part; 'pi-also; antata-because of an end; nirpayitum-to describe; asann-being so; eva-indeed; syt-is; avayaviwhole; pratti-belief; anyath-otherwise; anupapattim-not to be proved; vina'without; paramuatoms; lakaa-nature; avayava-parts; sad-bhve-in true existence; prama-evidence; abhvtbecause of the absence; iti-thus; artha-the meaning. Here the word "dhtava" means "the gross material elements. This word is derived from the verb "dh" (to sustain). Thus the material elements sustain the material world. The words "tanmtrvayavair vin na syu avayavitvt" mean "It cannot exist without the subtle sense objects". If someone says that the material elements are independent then this verse replies: "avayavini asati avayavo 'py antata" (the elements that comprise the body are by nature temporary). No real evidence supports the theory that the atoms that comprise the material world are not dependent on the Supreme Personality of Godhead. Text 4 tad uktam- pacame evam- niruktam- kiti-abda-vttam ity di. tat-that; uktam-said; pacame-in the fifth canto; evam- niruktam- kiti-abda-vttam ity dirmad-Bhgavatam 5.12.9. The idea that the material atoms are independent of the Supreme Personality of Godhead is

refuted by these words (rmad-Bhgavatam 5.12.9): "One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. the earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination."* Text 5 tasmd aikya-buddhy-lambana-rpam- yat pratyate. tat sarvatra paramtma-lakaam- sarvakraam- vast eveti. sdhktam d ante jannm- sad ity din. tasmt-therefore; aikya-of oneness; buddhi-the idea; lambana-rpam-acceptance; yat-what; pratyate-is believed; tat-that; sarvatra-everywhere; paramtma-lakaam-the nature of the Supersoul; sarva-kraam-the cause of all; vastv-thing; eva-indeed; iti-is; sdhu-well; uktam-said; dv-in the beginning; ante-at the end; jannm-of living entities; sat-real; iti-thus; dinbeginning The theory of oneness is properly applied to the Supreme Personality of Godhead, who is the cause of all, and who is eloquently described in these words (rmad-Bhgavatam 7.15.57): "He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything."* Text 6 evam eva ttye 'py uktam iti ts sva-aktn satnm asametya sa prasupta-loka-tantr niamya gatim vara evam-thus; eva-indeed; ttye-in the third canto; 'pi-also; uktam'said; iti-thus; tsm-their; svaaktnm-own potency; satnm-so situated; asametya-without combination; sa-He (the Lord); prasupta-suspended; loka-tantrm-in the universal creations; niamya-hearing; gatim-progress; vara-the Lord.

The Lord's creation of the material world is also described in these words of rmad-Bhgavatam (3.6.1-3): "The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.* Text 7 kla-samj tato dev bibhrac chaktim urukrama trayo-viati-tattvn gaa yugapad viat kla-samjm-known as Kali; tata-at that time; devm-the goddess; bibhrac-destructive; chaktim-potency; urukrama-the supreme powerful; trayo-viati-23; tattvnm-of the elements; gaam-all of theem; yugapat-simultaneously; viat-entered. "the Supreme Powerful Lord then simultaneously entered into the 23 elements with the goddess Kl, His external energy, who alone amalgamates all the different elements.* Text 8 so 'nupravio bhagav ce-rpea ta gaam bhinna samyojaym sa supta karma prabodhayan. iti. sa-that; 'nupravia-thus entering later on; bhagav-the Supreme Personality of Godhead; ce-rpea-by His represtation of attempt, Kali; tam-them; gaam-all the living entities, including the demigods; bhinnam-separately; samyojaym sa-engaged to work; suptam-sleeping; karma-work; prabodhayan-enlightening; iti-thus. "Thus when the Supreme Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one engaged in his work after awakening from sleep."* Text 9

ata eva yasya pthiv arram ity di rutau sarvasya paramtma-arratvena prasiddhi. paramtmanas tu arritvena. tad evam avayava-rpea prdhna-parima sarvatrvayavi tu paramtma-vast eveti siddham. tato 'py amithytvam eva jagata upapadyate. ata eva-therefore; yasya-of whom; pthiv-the earth; arram-the body; iti-thus; di-beginning; rutau-in the Sruti-sastra; sarvasya-of all; paramtma-arratvena-as the body of the Supreme Personality of Godhead; prasiddhi-celebrated; paramtmana-of the Supreme Personality of Godhead; tu-but; arritvena-as the soul within the body; tat-that; evam-thus; avayava-rpea-in the form of the part; prdhna-parima-the transformation of pradhana; sarvatra-everywhere; avayavi-the whole; tu-but; paramtma-vastv-the Supreme Personality of Godhead; eva-indeed; itithus; siddham-celebrated; tata-then; api-also; amithytvam-the state of not being an illusion; evaindeed; jagata-to the material universe; upapadyate-is attained The universal form of the Lord is also described in these words of the Subla Upaniad (7.1): "The earth is the body of the Supreme Personality of Godhead." In this way it is said that the entire material world is the body of the Supreme Personality of Godhead. Thus the Supreme Personality of Godhead is the soul and the material world is His body. Thus as a material body undergoes changes while the soul within remains unchanged, so the various parts of the material world undergo changes, while the soul of the world, the Supreme Personality of Godhead, remains unchanged. In this way it is proved that the material world is not unreal. Anuccheda 66 Text 1 nanu yadi paramtma-vast eva sarvatrvayav deha syt tatas" ca tatraiva brahmaatvdisamj-prpter gua-doa-hetu-vidhi-niedh api sytam. tau ca na sambhavata. tasmd anya evvayav yujyate. ity akyha nanu-indeed; yadi-if; paramtma-vastv-the Supreme Personality of Godhead; eva-indeed; sarvatra-everywhere; avayav-the whole; deha'body; syt-is; tata-then; ca-also; tatra-there; evaindeed; brahmaatva-the state of Brahmana; di-beginning with; samj-name; prpte-of the attainment; gua-virtues; doa-faults; hetu-reason; vidhi-rules; niedhau-prohibitions; api-also; sytam-are; tau-they; ca-and; na-not; sambhavata-possible; tasmt-from Him; anya-anoither; evaindeed; avayav-whole; yujyate-is engaged; iti-thus; akya-worrying; ha-said. Here someone may protest: "If the Supreme Personality of Godhead is the complete whole and everything that exists is a part of Him, then the Supreme Lord possesses the virtues and faults of the brhmaas and all others, and the rules and prohibitions of the scriptures apply to Him also. Of

course, these statements cannot be accepted. These are all impossible ideas. therefore it must be someone or something else that is the complete whole, for it cannot be the Supreme Lord." Fearing that someone would speak these words, r Nrada explained (rmad-Bhgavatam 7.15.61): Text 2 syt sda-bhramas tvad vikalpe sati vastuna jgrat-svapnau yath~ svapne tath vidhi-niedhat syt-it so becomes; sda-similarity; bhrama-mistake; tvat-as long as; vikalpe-in separation; sati-the part; vastuna-from the substance; jgrat-waking; svapnau-sleeping; yath~-as; svapne-in a dream; tath-similarly; vidhi-niedhat-the regulatuive principles, consisting of injunctions and prohibitions. "When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions are recommended."* Text 3 vastuna paramtmano vikalpe saaye satti tasya tdatvena nirayo yvan na syd ity artha. tvad eva tasmt sarvaikya-buddhi-nidant pthag-dehaikya-buddhi sdya-bhrama syt. prvparvayavnusandhne sati paramparam sajyaikatra sthitatvenvayavatva-sdharayena caikya-sdyt praty-avayavam ekatay pratte. so 'yam- deha iti bhrama eva bhavatty artha. prati-vkam- tad idam- vanam iti vat. vastuna-in truth; paramtmana-from the Supreme Personality of Godhead; vikalpe-in separation; saaye-in doubt; sati-being so; iti-thus; tasya-of Him; tdatvena-being like that; niraya-in conclusion; yvan-as much as; na-not; syt-may be; iti-thus; artha-the meaning; tvatto that extent; eva-indeed; tasmt-from that; sarva-all; aikya-oneness; buddhi-idea; nidant-from the destruction; pthag-separate; deha-body; aikya-of oneess; buddhi-the idea; sdya-of similarity; bhrama-the mistake; syt-is; prva-previous; apara-another; avayava-whole; anusandhne-in seeking; sati-being so; paramparam-sequence; sajya-being attached; ekatra-in one place; sthitatvena-by the situation; avayavatva-the atate of being the whole; sdharayena-by the general nature; ca-and; aikya-oneness; sdyt-from similarity; praty-avayavam-to every part; ekatay-with oneness; pratte-believed; sa-that; 'yam-Him; deha-body; iti-thus; bhrama-mistake;

eva-indeed; bhavati-is; iti-thus; artha-the meaning; prati-vkam-to every tree; tat-that; idam-this; vanam-forest; iti-thus; vat-like. Here the words "vastuna vikalpe sati" mean "when there is doubt about the Supreme Personality of Godhead", and "tvat sdya-bhrama syt" mean "then the idea that all is one with Him becomes destroyed and one comes to think that his material body is separate from the Lord and has no connection with Him". When one seeks the supreme whole, then one sees the similar nature of all the parts and one understands that the parts are one in the sense that they are all parts of the whole. therefore to think, "This material body is everything" is similar to thinking, "this one tree is the entire forest". Text 4 yathokta svayam-bhagavat so 'ya dpo 'rci yadvat srotas tad ida jalam so 'ya pumn iti n m dhr gr myuam. iti. yath-as; uktam-said; svayam-bhagavat-by the Supreme Personality of Godhead; sa-this; 'yamthis; dpa-lamp; 'rcim-of light; yadvat-as; srotasm-of rivers; tat-that; idam-this; jalam-water; sathat; 'yam-this; pumn-person; iti-thus; nm-of people; m-illusion; dh-intelligence; gwords; m-illusion; ayuam-of whose lives; iti-thus. This kind of thinking is also described in the following words of the Supreme Personality of Godhead Himself (rmad-Bhgavatam 11.22.45): "Although the illumination of a lamp consists of innumerable rays of light undergoing constant creation, transformation, and destruction, a person with illusory intelligence who sees the light for a moment will speak falsely, saying, `This is the light of the lamp.' As one observes a flowing river, ever-new water passes by and goes far away, yet a foolish person, observing one point in the river falsely states, `This is the water of the river.' Similarly, although the material body of a human being is constantly undergoing transformation, those who are simply wasting their lives falsely think and say that each particular stage of the body is the person's real identity."** Text 5 tatas" ca tatraiva brhmaatvdy-abhimne sati svapna-viayakau jgrat-svapn iva tadviayakau vidhi-niedhau syatam ity ha jgrad iti. tath tena prakarea vidher vidhita niedhasya

niedhatety artha. tata-then; ca-and; tatra-there; eva--indeed; brhmaatva-state of being a brahmana; dibeginning with; abhimne-in the conception; sati-being so; svapna-dream; viayakau-in relation to; jgrat-svapnv-waking and sleep; iva-like; tad-viayakau-in that erealm of perception; vidhiniedhau-rules and prohibitions; syatam-may be; iti-thus; ha-said; jgrat-waking; iti-thus; tath-so; tena-by that; prakarea-explanation; vidhe-of the rules; vidhita-placed; niedhasya-of prihibitions; niedhat-prihibition; iti-thus; artha-the meaning. Thus the idea that one is a brhmaa or member of another social class is an idea suitable for wakefulness and dream. The rules and prohibitions of the scriptures are meant for persons who stay ion the two states of material conscious: wakefulness and dream. It is persons in those two states of consciousness that the scriptures order to perform certain activities and refrain from other activities. Text 6 evam para-svabhva-karmi na praasen na garhayet vivam ektmaka payan prakty puruea ca evam-thus; para-svabhva-karmni-others' duties; na-not; praasen-shoudl praise; na-not; garhayet-should criticize; vivam-world; ektmakam-one soul; payan-seeing; prakty-with nature; puruea-with the soul; ca-and. Here the Supreme Personality of Godhead (11.28.1, explains: "One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth."*** Text 7 ity dir ekdaa-viatitamdhyye 'pi jeyam. tatra ca kim- bhadram- kim abhadram- va dvaitasyvastuna kiyt ity dikam- syt sdya-bhramas tvat ity dy anusreaiva vykhyeyam. avstu yad advaitam- tasyety artha. tasmt svtantryea nirpa-akty paramtmano 'nanyad eva sarvam iti prakarartha. r-nrada r-yudhihiram.

iti-thus; di-beginning; ekdaa-viatitamdhyye-of the eleventh canto, twenty-0eeighth chapter; 'pi-also; jeyam-to be known; tatra-there; ca-and; kim- bhadram- kim abhadram- va dvaitasyvastuna kiyt ity dikam-beginning with these words; syt sdya-bhramas tvat ity dy anusrea-according to these words; eva-indeed; vykhyeyam-to be ecplained; avstu-unreal; yatwhat; advaitam-oneness; tasya-of that; iti-thus; artha-the meaning; tasmt-from that; svtantryeawith independence; nirpa-description; akty-by the potency; paramtmana-of the Supreme Personality of Godhead; 'nanyat-not different; eva-indeed; sarvam-all; iti-thus; prakarartha-the meaning of the passage; r-nrada-r Narada; r-yudhihiram-to r Yudhisthira. This quote is from the eleventh canto, twenty-eighth chapter of rmad-Bhgavatam. There it is also said (rmad-Bhgavatam 11.28.4): "That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured?"*** It is also said (rmad-Bhgavatam 7.15.61): "When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions are recommended."* In this way it is said that the idea that the things of this world are separated from the Supreme Personality of Godhead is not the truth. Therefore everything that exists is dependent on the Lord. That is the meaning of these passages of rmad-Bhgavatam. The verse quoted in the beginning of this anuccheda was spoken by r Nrada to r Yudhihira. Anuccheda 67 Text 1 ata evha tvam vyur agnir avanir viyad ambu-mtra prendriyi hdaya cid-anugraha ca sarva tvam eva sa-guo vigua ca bhta nnyat tvam asty api mano-vacaso niruktam ata eva-therefore; ha-said; tvam-You (are); vyu-air; agni-fire; avani-earth; viyat-sky; ambuwater; mtra-the sense objects; pra-the life airs; indriyi-the senses; hdayam-the mind; cit-

consciousness; anugrahas ca-and false ego or the demigods; sarvam-everything; tvam-You; eva-only; sa-gua-material nature with its three modes; vigua-the spiritual spark and Supersoul, which are beyond material nature; ca-and; bhman-O my great Lord; na-not; anyat-other; tvam--than You; asti-is; api-although; mano-vacasa-by mind and words; niruktam-everythign manifested. That the material world is, in one sense, not different from the Supreme Personality of Godhead is also confirmed by the following words of rmad-Bhgavatam (7.9.48): "O Supreme Lord, You are actually the air, the earth, fire, sky, and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness, and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You."* Text 2 hdayam antar-indriyam. mano buddhy-ahakra-citttmakam. cit uddho jva. anugraha svasammukh-kraa-akti. kim- bahun. sa-guo myika. viguas" cmyika sarvrthas tvam eveti. r-prahlda r-nsiham. hdayam-hrdayam; antar-indriyam-the sense within; mana-mind; buddhy-ahakracitttmakam-intelligence, false ego, consciousnes, self; cit-cit; uddha-pure; jva-soul; anugrahaanugraha; sva-sammukh-kraa-akti-the favorable mercy potency; kim-whether?; bahun-more; sa-gua-sa-guna; myika-made of maya; vigua-viguna; ca-and; amyika-free from maya; sarvrtha-all; tvam-You; eva-indeed; iti-thus; r-prahlda-r Prahlada; r-nsiham-to r Nsiha. Here the word "hdayam" means "the sense within". This word refers to the mind, intelligence, false ego, consciousness, and spirit self. "Cit" means "the pure spirit soul", and "anugraha" means "the favorable mercy potency". What more need be said? "sa-gua" means "what is made of my", "vigua" means "what is beyond my", and "sarva tvam eva" means "You are all this". This verse was spoken by r Prahlda to Lord Nsiha. Anuccheda 68

Text 1 atha tasya my-akti-krya-my-jvebhyo 'nyatvam- ca spaayati

atha-now; tasya-of that; my-akti-the maya potency; krya-effect; my-maya; jvebhya-from the individual spiti souls; anyatvam-the state of not being different; ca-also; spaayati-clearly says. That the Supreme Personality of Godhead, the mya' potency, and the individual spirit souls are also different is clearly explained in these words (rmad-Bhgavatam 3.28.40-41): Text 2 yatholmukd visphuligd dhmd vpi sva-sambhavt apy tmatvenbhimatd yathgni pthag ulmukt yath-as; ulmukt-from the flames; visphuligt-from the sparks; dhmt-from the smoke; v-or; api-even; sva-sambhavt-produced from itself; api-although; tmatvena-by nature; abhimatdintimately connected; yath-as; agni-the fire; pthag-different; ulmukt-from the flames. "the blazing fire is different from the flames, from the sparks, and from the smoke, although all are intimately connected because they are born from the same blazing wood.* Text 3 bhtendriyntakrat prdhn jva-samjitt tm tath pthag dra bhagavn brahma-samjita bhta-the five elements; indriya-the senses; antakrat-from the mind; prdhnj-fromthe pradhana; jva-samjitt-from the jiva soul; tmthe Paramt; tath-so; pthag-different; drathe seer; bhagavn-the Supreme Personality of Godhead; brahma-samjita-called Brahman. "The Supreme Personality of Godhead, who is known as para brahma, is the seer. He is different from the jva soul, or individual living entity, who is combined with the senses, the five elements, and consciousness."* Text 4

ayam artha sva-sambhavt svopdna-krad ulmukt kastha-muy-upadhikd agner hator yo visphuligo yas" ca dhmas tasmt tasmd yath~ tat-tad-updnam agni pthag yath~ ca tasmd apy ulmukt tad-updnam as agni pthak. ayam-this; artha-the meaning; sva-sambhavt-sva-sambhavat; svopdna-krat-rpoduced from itself; ulmukt-ulmukat; kastha-of wood;-mui-fist; upadhikt-from the cause; agne-of fire; hato-from the cause; ya-who; visphuliga-spark; ya-what; ca-and; dhma-smoke; tasmt-from that; tasmt-from that; yath~-as; tat-tad-updnam-various causes; agni-fire; pthag-different; yath~-as; ca-that; tasmt-from that; api-also; ulmukt-from fire; tad-updnam-the cause of that; asv-that; agni-fire; pthak-different. Here the word "sva-sambhavt" means "produced from itself", and "ulmukt" means "flames produced from wood". From this are produced sparks and some. However, even though it is the cause of the flames, the fire (agni, is different (pthak, from the flames themselves. Text 5 kdam api. tat-trayd apy tmakatvenbhimatt. tpakatay dhme 'py agny-aasambhavengni-svarpatay prattd api. tath visphuliga-sthany jva-samjit jvd ulmukasthanyt pradhnt. kdam-like what?; api-also; tat-that; trayt-from the three; api-also; tmakatvena-as the self; abhimatt-intimately connected; tpakatay-by the sources of heat; dhme-in smoke; 'pi-also; agniof fire; aa-part; sambhavena-by production; agni-of fire; svarpatay'with the nature; pratttfrom the understanding; api-also; tath-so; visphuliga-sthanyj'from sparks; jva-samjitj-called the individual spirit souls; jvt-from the individual spirit soul; ulmuka-sthanyt-from flames; pradhnt-from pradhana. What are these things like? Three things are mentioned here. Because it is produced from fire, smoke has a nature similar to that of fire. the sparks here are the individual spirit souls, and the flames here are the pradhna. Text 6 pradhnopdhika-bhagavat-tejaso dhma-sthnyd bhtde sarvopdna-rpo bhgavn pthak. ya evtm svena tat-tad-antarymitay paramtm. kvacid adhikrini nirviea-cinmtratay sphuran brahma-samjitas" ca. yata eva dra. tem di-madhyntvasth-skti yatholmukd idnm- jvalata kaht sva-sambhavd agne svarpatvenbhimatd apy atyantavivekino hi dhme 'py agny-abhimno 'stti dhmd ity apy uktam. ulmukt prva-siddhd api taddhaka prakakas" cgni pthag eva. tath-bhtendriyntakaradibhya paramtmatvena

bhagavattvena brahma-samjitatvena ca abdito dra tad-aea-ja pthag eva. tem- bahiragataasthaja-aktimayatvd ity artha. r-kapiladeva. pradhna-pradhana; updhika-cause; bhagavat-of the Supreme Personality of Godhead; tejasapotency; dhma-sthnyt-from smoke; bhtde-beginning with earth; sarva-all; updna-rpacause; bhgavn-the Supreme Personality of Godhead; pthak-different; ya-who; eva-indeed; tmthe soul; svena-by His own part; tat-tat-of them; antarymitay-as the Supersoul; paramtmthe Paramtam~; kvacit-somewhere; adhikrini-the contyroller; nirviea-without variety; cinmtratay-as spirit; sphuran-manifest; brahma-samjita-called Brahman; ca-and; yata-from which; eva-indeed; dra-the seer; tem-of them; di-madhynta-beginning, middle, and end; avasthstates; sk-the witness; iti-thus; yath-as; ulmukt-from flames; idnm-now; jvalata-burning; kaht-from wood; sva-sambhavt-self-manifested; agne-from fire; svarpatvena-by nature; abhimatt-intimately connected; api-also; atyanta-vivekina-very intelligenct; hi-indeed; dhmesmoke; 'pi-also; agny-abhimna-fire; 'sti-is; iti-thus; dhmt-from smoke; iti-thus; api-also; uktamsaid; ulmukt-from flames; prva-siddht-previously explained; api-also; tad-dhaka-burning that; prakaka-manifested; ca-also; agni-fire; pthag-different; eva-indeed; tath-bhta-in that way; indriya-senses; antakaraa-mind; dibhyabeginning with; paramtmatvena-as the Supersoul; bhagavattvena-as the Supreme Personality of Godhead; brahma-samjitatvena-as what is called Brahman; ca-and; abdita-called ; dra-the seer; tad-aea-ja-who knows everything; pthag-different; eva-indeed; tem-of them; bahiraga-external; taasthaja-marginal; aktimayatvt-because of possessing the potencies; iti-thus; artha-the meaning; r-kapiladeva-Lord Kapiladeva. Manifested from the flames, which in this example stand for the Lord's potency of pradhna, is the smoke, which stands for the material elements that begin with earth. Different (prthak, from all these is the Supreme Personality of Godhead (bhagavn), who is the cause and origin of them all. The Supreme Personality of Godhead expands as the Supersoul (tm, present in the hearts of all beings, and He also expands as the varietyless impersonal Brahman (brahma-sajita). He is the witness (dra, of everything, in beginning, middle, and end. As flames are self-manifested from firewood, so He is self manifested (sva-sambhavt). When intelligent persons see smoke, the declare, "There must be a fire". In the same way, when intelligent persons see the material world, they declare, "There must be a creator". As a fire is different from its flames, so the Supreme Personality of Godhead is different from the material elements, senses, mind, and other ingredients of the material world. The Supreme Lord, who is called the Supreme Personality of Godhead (bhagavan), the Supersoul (paramtm), and the impersonal Brahman (brahma), and who is allknowing (dra), is different from all else. This is because the external material energy (bahiraga), the marginal potency (taastha-akti, and other potencies are all His potencies. That is the meaning here. The verse quoted in the beginning of this anuccheda was spoken by Lord Kapiladeva. Anuccheda 69

Text 1 tatra tem- mana paramtmani nsti. te paramtmtmake jagaty asad-aam eva ghanti. ye tu paramtma-vidas te sad-aam eva ghantty hu tatra-there; tem-of them; mana-the mind; paramtmani-in the Supersoul; na-not; asti-is; tethey; paramtmtmake-the Supersoul; jagati-in the universe; asad-aam-a part of the non-eternal; eva-indeed; ghnanti-accepts; ye-who; tu-but; paramtma-vida-who understand the Supersoul; tethey; sad-aam-a part of the Supreme Personality of Godhead; eva-indeed; ghanti-accept; itithus; ahu-they say. Some thinkers do not accept the existence of the Supreme Personality of Godhead and His expansion as the Supersoul. they say that this material world is only an illusion. However, thinkers who know the truth about the Supersoul declare that the material world is real. This is affirmed by the following prayer addressed to the Supreme Personality of Godhead (rmad-Bhgavatam 10.87.26): Text 2 sad iva manas tri-vt tvayi vibhty asad manujt sad abhimanty aeam idam tmataytma-vida na hi vikti tyajanti kanakasya tad-tmatay sva-ktam anupraviam idam tmatayvasitam sat-real; iva-as if; mana-the mind; tri-vt-threefold; tvayi-in You; vibhti-is manifested; satunreal; -manujt-extending to the human beings; sat-real; abhimanti-think; aeam-all; idamthis; tmataytma-vida-they who understand the Supersoul; na-not; hi-indeed; viktimtransformation; tyajanti-abandon; kanakasya-of gold; tad-tmatay-as having the same identity; svaktam-self-made; anupraviam-entered; idam-this; tmatay-as the same; avasitam-determined. "The atheists think that three modes of material nature comprise everything in this world, from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is non-different from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly non-different from the Lord who created it and then entered within it."*** Text 3

tvayy asad avartamnam- yan-manas tat khalu tri-vt tri-gua-krye jagati vartamnam- sat tvayi sad iva vartamnam iva vibhti. darvisuparasa-nyyena svvagadhe jagati sato 'pi paramtmano grahabhvt. na tu vartamnam eva vibhtty artha. tvayi-in You; asat-unreal; avartamnam-not being; yan-mana-the mind of whom; tat-that; khalu-indeed; tri-vt-threefold; tri-gua-of the three material modes; krye-in the action; jagati-in the mnaterial universe; vartamnam-being so; sat-real; tvayi-in You; sat-real; iva-as if; vartamnambeing so; iva-like; vibhti-is manifest; darvisuparasa-nyyena-by the example of tasting darvi soup; svvaghe-deep; jagati-in the universe; sata-beaing so; 'pi-also; paramtmana-of the Supersoul; grahabhvt-because of not accepting; na-not; tu-but; vartamnam-being so; eva-indeed; vibhtiis manifested; iti-thus; artha-the meaning. Here the words "sad iva manas tri-vt tvayi vibhti" mean "the atheists think that the three modes of material nature comprise everything in this world, from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You." This is like the example of darv-spa-rasa-nyya. Because they do not accept the existence of the Supersoul, the atheists think the material world is unreal. That is the meaning. Text 4 ata evsad-aasya tri-gua-my-mayatvam- mano-mayatvam- coktamata eva-indeed; asad-aasya-as unreal; tri-gua-my-mayatvam-an illusion created by the three modes of material nature; mano-mayatvam-a figment of the imagination; ca-also; uktam-said. The atheists declare that the material world is an illusion created by the three modes, or else they think that the material world is a figment of the imagination. This is described in the following statement of rmad-Bhgavatam (11.7.7): Text 5 yad ida manaso vc cakurbhy ravadibhi navara ghyamna ca viddhi my-mano-mayam. iti. yat-what; idam-this; manasa-of the mind; vc-by the words; cakurbhym-with the eyes;

ravadibhi-beginning with the ears; navaram-temporary; ghyamnam-being accepted; ca-also; viddhi-please know; my-mano-mayam-an illusion created by maya; iti-thus.. "The material universe that you perceive through your mind, speech, eyes, ears, and other senses is an illusory creation that one imagines to be real due to the influence of my. In fact, you should know that all of the objects of the material senses are temporary."*** Text 6 ye t tma-vidas tvd-vettras te amnujt sopdhika-jva-svarpam abhivyapya idam aeamjagad eva tmatay svarpatay sad abhimanti. tem- sad-aa eva dir nnyatrety artha. ye-who; tv-but; tma-vida-know the Supersoul; tvd-vettra-know You; te-they; amnujtfrom human beings; sopdhika-with material bodies; jva-svarpam-the form of the individual spirit soul; abhivyapya-pervading; idam-this; aeam-all; jagat-universe; eva-indeed; tmatay-as the Self; svarpatay-with the form; sat-real; abhimanti-think; tem-of them; sad-aa-real; eva-indeed; di-sight; nanpt; anyatra-in another place; iti-thus; artha-the meaning. The words "t tma-vida manujd idam aeam tmataya' sad abhimanti" mean "They who understand the truth about the Supersoul know that the Supersoul is present everywhere in the material world, that He is present in the individual soul's external material bodies, beginning with the human bodies and including all the other kinds of bodies." In this way they see that the material world is real. That is the meaning. Text 7 tatra dnta na hi viktim iti. tem- kanaka-mtram- mgayamnnm- kanaka-vaijam- hi kanaka-vikre sundara-kurpkratym- dir nsti. uddha-kanaka-mtra-grahitvt. tath~tmavidam apti bhva. tatra-there; dnta-example; na-not; hi-indeed; viktim-transformation; iti-thus; tem-of them; kanaka-mtram-consisting of gold; mgayamnnm-of they who seek; kanaka-vaijam-gold merchants; hi-indeed; kanaka-vikre-transformations of gold; sundara-kurpkratym-in beautiful ro ugly forms; di-sight; na-not; asti-is; uddha-kanaka-pure gold; mtra-only; grahitvtbecause of accepting; tath-in that way; tma-vidam-knowing the Supersoul; api-alos; iti-thus; bhva-the meaning. Here, in the passage beginning with the words "na hi viktim", an example is given. Merchants who seek gold are not very interested whether golden objects have shapes that are beautiful or ugly.

They are interested only in whether the gold itself is pure. In the same way, they who know the truth about the Supersoul, are not interested in the various beautiful or ugly shapes present in the material world. Rather, they are interested in the all-pervading Supersoul. Text 8 dantike 'pi tad-tmatve hetu-trayam hu idam- jagat svena sac-chakti-visiena sata updna-rpea tvay ktam- pact siddhe 'pi krye kravyabhicritayntarymitay ca svena tvay praviam- puna pralaye 'py tmatay sac-chakti-viia-sad-rpatayaivvasitam- ceti. evam- dnte 'pi vivecanyam. dantike-in the example; 'pi-also; tad-tmatve-as the identity; hetu-trayam-three reasons; hu-said; idam-this; jagat-world; svena-own; sac-chakti-visiena-by a specific potency; sata-real; updna-rpea'as the ingredient; tvay-by You; ktam-created; pact-after; siddhe-porved; 'pialso; krye-in effect; kraa-cause; aa-part; avyabhicritay-as unchanging; antarymitay'as the Supersoul; ca-also; svena-by Him; tvay-by You; praviam-entered; puna-again; pralaye-in destruction; 'pi-also; tmatay-as the Self; sac-chakti-transcendental potency; viia-specific; sadrpatay-with a spiritual form; eva-indeed; avasitam-understood; ca-also; iti-thus; evam-thus; dnte-in the example; 'pi-also; vivecaniyam-to be explained. . Three reasons are given to explain that the material universe is manifested from the Supreme Personality of Godhead. The first reason is given in the word "sva-ktam", which means "O Lord, You created the material world, by employing one of Your potencies, which then become the ingredient of which the material world was made. The second reason is given in the word "anupraviam", which means "After the material world was created, You entered it as the Supersoul. In this way You are present in the hearts of all embodies beings". The third reason is given in the words "tmatayvasitam", which mean "when the material universe is destroyed, the entire material creation, which is Your potency, enters within You." In this way the example is explained. Text 9 tad etat sarvam abhipryaivoktam- vaiave jna-svarpam akhila jagad etad abuddhaya artha-svarpa payanto bhramys te moha-samplave tat-this; etat-that; sarvam-all; abhiprya-knowing; eva-indeed; uktam-said; vaiave-in the Viu

Pura; jna-svarpam-the form of transcendental knowledge; akhilam-all; jagat-universe; etatthis; abuddhaya-fools; artha-svarpam-the from of the meaning; payanta-seeing; bhramybewildered; te-they; moha-samplave-drowinging in bewilderment. All of this is also explained in the following words of r Viu Pura (1.4.40-41): "Unaware of the true nature of the material world, fools see only material things. In this way they are plunged in illusion. Text 10 ye tu jna-vida uddhacetasas te 'khila jagat jntmaka prapayanti tvd-rpa paramevara. iti. ye-who; tu-but; jna-vida-know the truth; uddha-pure; cetasa-hearts; te-they; 'khilam-all; jagat-the universe; jntmakam-full of knowledge; prapayanti-see; tvd-rpam-Your form; paramevara-O Supreme Personality of Godhead; iti-thus. "But the wise and pure-hearted sages see that even the material world is full of transcendental knowledge. O Supreme Personality of Godhead, they see the material world is a form of You." Text 11 r-rutaya. r-rutaya-the Personified Vedas. The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas. Anuccheda 70 Text 1 tad evam- parimdikam- sdhitam. vivartas" ca parihta. tato vivarta-vdinm iva rajju sarpavn na mithytvam. kintu ghatavn navaratvam eva tasya. tato mithyatvbhve 'pi tri-

klvyabhicrbhv jagato na sattvam. vivarta-parimsiddhitvena tad-doa-dvaybhvavaty eva hi vastuni sattvam- vidhyate. yath~ paramtmani tac-chaktau v. sad eva saumyedam agra st ity dau idam-abdoktam- jagat. skmvasth-lakaa-tac-chakti-brahmaor mithas tadtmypannayo sac-chabda-vacant. ata sat-krya-vadas" ca krya-skmvasthm avalambyaiva pravartate. tat-that; evam-thus; parimdikam-beginning with evidence; sdhitam-proved; vivartatransformation; ca-and; parihta-refuted; tata-then; vivarta-vdinm-of they who preache the theory of transforamtion; iva-like; rajju-a rope; sarpavan-like a snake; na-not; mithytvam-falsity; kintu-however; ghaavan-like a pot; navaratvam-temporariness; eva-indeed; tasya-of that; tatathen; mithyatvbhve-the absence of illusion; 'pi-even; tri-kla-the three phases of time; avyabhicra-not wrong; abhvj-because of the absence; jagata-of the universe; na-not; sattvamreality; vivarta-transformation; parima-transformation; asiddhitvena-because of not being proved; tad-doa-dvaya-the two defecvts; abhva-absence; vati-possessing; eva-indeed; hi-indeed; vastuni-in the thing; sattvam-rality; vidhyate-is placed; yath~-as; paramtmani-in theSupersoul; tac-chaktau-in His potency; v-or; sat-eternal; eva-indeed; saumya-O gentle one; idam-this; agrabefore; st-was; iti-thus; dau-beginning; idam-abdoktam-said by the word "idam"; jagat-the universe; skma-subtle; avasth-state; lakaa-nature; tat-His; akti-potency; brahmao-of the Supreme Personality of Godhead; mitha-mutual; tad-tmypannayo-attaining His nature; sacchabda-vacant-from the word "sat"; ata-then; sat-krya-vada-they who say it is real; ca-and; krya-skmvasthm-subtle condition; avalambya-accepting; eva-indeed; pravartate-is. In this way the idea that the material world is a transformation (parima, of the Lord's potencies is proved and the idea that the material world is a transformation (vivarta, of the Supreme Personality of Godhead Himself is refuted. They who say the material world is a transformation of the Supreme Personality of Godhead give the example of mistaking a rope for a snake. In this example the imagines snake has no real existence. However, it cannot be said that the material world is unreal in that way. What one can say is that the material world is manifested temporarily, as a clay pot is temporarily manifested from the totality of clay. Therefore the material world is not unreal. It really exists. But one can say that it is unreal in the sense that it is temporarily manifested. It is not manifested in all three phases of time. Therefore the two theories of transformation are wrong, and the conclusion is that the material world is certainly real. It is real because it rests on the Supreme Personality of Godhead and His potency. In the Chndogya Upaniad (6.2.1, it is said: "O gentle one, in the beginning only the eternal existed." In this passage the word "idam" (this, refers to the material world. the meaning here is that before the material world was manifested the Supreme Personality of Godhead and the subtle condition of the material world both existed eternally. Therefore it may be said that the material world is real because the subtle nature of the material world always exists. Text 2

tad evam- sthite 'pi punar aakate nanu sad-updnam- jagat katham- tadvad anavaratam api jagan na khalu sat syt. ydi ca navaram- syt. tarhi katham- v ukti-rajata-vad avyabhicritvena kevala-vivartnta-pati na syt. tad etat pranam uttakya pariharanti tat-that; evam-thus; sthite-situated; 'pi-even; puna-again; aakate-doubts; nanu-is it not so?; sat-of the eternal; updnam-the ingredient; jagat-the material universe; katham-how?; tadvatthen; anavaratam-not temporary; api-also; jagan-the universe; na-not; khalu-indeed; sat-eternal; syt-m ay be; yadi-if; ca-also; navaram-temporary; syt-is; tarhi-then; katham-how?; v-or; uktirajata-vat-like silver on a seashell; avyabhicritvena-because of being unchanging; kevala-only; vivarta-transofrmation; anta-within; pati-going; na-not; syt-is; tat-this; etat-that; pranamquestion; uttakya-replying; pariharanti-refute. Here someone may protest: "Is it not true that the Supreme Personality of Godhead is the ingredient of which the material world is made? How, then, is it possible that the material world is temporary? If the material world is temporary, then must it not be an illusion, like the illusion of thinking the glittering silverlike surface of a seashell to be real silver?". If this protest is raised, the following verse from rmad-Bhgavatam (10.87.36, may be quoted in answer: Text 3 sata idam utthita yad iti cen nanu tarka-hata vyabhicarati kva ca kva ca m na tathobhaya-yuk vyavahtaye vikalpa iito 'ndha-paramparay bhramayati bharati ta uru-vttibhir uktha-jan sata-from the real; idam-this; utthitam-manifested; yat-what; iti-thus; cen-if; nanu-indeed; tarka-hatam-refuted by logic; vyabhicarati-changes; kva-where?; ca-and; kva-where?; ca-and; millusion; na-not; tath-so; ubhaya-yuk-with both; vyavahtaye-for ordinary activities; vikalpaimagination; iita-desired; andha-of the blind; paramparay-by the disciplic succession; bhramayatibewilders; bharati-words; ta-they; uru-vttibhi-with elaborate activities; uktha-jan-dulled by rituals. "Our dear Lord, there are two classes of transcendentalists: the personalists and impersonalists. The opinion of the impersonalists is that this material manifestation is false and that only the Absolute Truth is factual. The impersonalists are called andha-parampar, or blind followers of the Vedic ritualistic ceremonies."* Text 4

idam- vivam- dharmi. sad iti sdhye dharma. sata utpannatvt. yad yata utpannam- tat khalu tad-tmakam eva dam. yath~ kanakd utpannam- kualdikam- tad-tmakam. tadvat. atrotthitam eva. na tu aktau rajatam iva tatrropitam iti siddhntina sva-matam anuditam. naivety hu nanu tarka-hatam iti. apdna-nirdeena bheda-pratter viruddha-hetutvt. idam-this; vivam-universe; dharmi-the possesor of qualities; sat-real; iti-thus; sdhye-to be attained; dharma-quality; sata-from the real; utpannatvt-because of being manifested; yat-what; yata-from which; utpannam-manifested; tat-that; khalu-indeed; tad-tmakam-the nature of that; eva-indeed; dam-seen; yath~-as; kanakt-from gold; utpannam-manifested; kualdikambeginning with earrings; tad-tmakam-the nature of that; tadvat-then; atra-here; utthitammanifested; eva-indeed; na-not; tu-but; aktau-in the potency; rajatam-silver; iva-like; tatra-there; ropitam-imagined; iti-thus; siddhntina-they who know the conclusion; sva-matam-in their own opinion; anuditam-not said; na-not; eva-indeed; iti-thus; hu-said; nanu-inded; tarka-hatamdestroyed by logic; iti-thus; apdna-nirdeena-by the use of the ablative case; bheda-pratte-of difference; viruddha-hetutvt-because of refutation. Here the word "idam" refers to the material universe, the possessor of qualities, and "sat" refers to the supreme goal, the final resting place. "Sata" means "manifested from the sat". When one thing is manifested from another, the manifested inherits something of the nature of the manifestor. Therefore, when they are fashioned from gold, earrings and other ornaments retain gold as their ingredient. Such golden ornaments are not like the silver imagined to be visible on the surface of a seashell, for that glittering is not really silver. The impression that it is silver is a mistake. The impersonalists claim that the material world is an illusion, like that imagined silver on the seashell's surface. This idea is refuted in this verse by the words "nanu tarka-hatam" (Indeed, that idea is not logical). Here the ablative cause is used to refute the idea that the manifested material world is different from its source. Text 5 nanu nbhedam- sdhayma. kintu tata utpannatvena kualdi-vad bhedam anudya pratiedhma. tatrbheda eva syd ity sakynaikntikatvena hetum- duayanti vyabhicarati kva ca iti. kva ca kutrpi kraa-dharmnugatir vyabhicarati. kryam- kraa-dharmasya sarvenaivnugatam- bhavatti niyamo na vidyata ity artha. dahandy-udbhave prabhdau dahakatvdi-dharmdarand iti bhva. nanu-indeed; na-not; abhedam-non-different; sdhayma-we prove; kintu-however; tata-fropm that; utpannatvena-because of being manifested; kualdi-vat-like those things that begin with earrings; bhedam-difference; anudya-not saying; pratiedhma-we refute; tatra-there; abheda-not different; eva-indeed; syt-is; iti-thus; sakya-doubting; anaikntikatvena-because of not being one; hetum-the reason; duayanti'refutes; vyabhicarati-is inconsistent; kva-where?; ca-and; iti-thus; kva-where?; ca-and; kutrpi-somewhere; kraa-dharmnugati-following the nature of the cause;

vyabhicarati-is inconsistent; kryam-the effect; kraa-dharmasya-of the nature of the cause; sarvaall; aena-by a part; eva-indeed; anugatam-followed; bhavati-is; iti-thus; niyama-restraint; nanot; vidyata-is; iti-thus; artha-the meaning; dahandy-udbhave-in the maniofestation of fire and other things; prabh-light; dau-beginning; dahakatva-the state of burning; di-beginning with; dharma-nature; adarant-from not seing; iti-thus; bhva-the meaning. The word "nanu" means "Here someone may protest: `We affirm that they are not different. We say that earrings and other ornaments made of gold are not different from gold.' Fearing that someone will use this example to prove that all existence is in all respect identical with the Supreme, the author of this rmad-Bhgavatam verse speaks the words "vyabhicarati kva ca" (this idea is inconsistent). Here the words "kva ca" mean "in some circumstances this idea is not confirmed by the truth about the cause, for the effect is a part of the cause." therefore the idea of oneness is not true. Here the example may be given that light and other qualities of fire are not identical with fire itself. This is explained in the following words of r Viu Pura (1.22.53-55): Text 6 dve rpe brahmaas tasya mrta cmrtam eva ca karkara-svarpe te sarva-bhtev avasthite akara tat para brahma kara sarvam ida jagat ity dy antaram. dve-twp; rpe-forms; brahmaa-of the Supreme Personality of Godhead; tasya-of Him; mrtamthe form; ca-and; amrtam-without a form; eva-indeed; ca-and; kara-tremporary; akara-eternal; svarpe-forms; te-they; sarva-bhtev-in all living entities; avasthite-situated; akaram-eternal; tat'that; param-Supreme; brahma-Brahman; karam-temporary; sarvam-all; idam-this; jagat-material universe; iti-thus; di-beginning; antaram-ending. "The Supreme Personality of Godhead has two natures. One nature has a form, and the other nature is formless. One nature is temporary and the other is eternal. The eternal nature is the Supreme Brahman, and the temporary nature is the material world. Text 7 eka-dea-sthitasygner jyotsn vistri yath

parasya brahmaa aktis tathedam akhila jagat eka-dea-in one place; sthitasya-being situated; agne-of fire; jyotsn-the illumination; vistriexpanded everywhere; yath'just as; parasya-of the Supreme; brahmaa-of the Absolute Truth; akti-the energy; tath-similary; idam-this; akhilam-entire; jagat-universe. "Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe."* Text 8 ity etad evam- vykhytam- r-svmibhir eva r-viu-pure nan akarasya para-brahmaas tad-vilakaa kara-rpam- katham- syd ity akya dntenopapdayati eka-deeti. prdeikasypy agner dpder dahakasypi tad-vilaka jyotsn prabh yath~ tat-praka-vistras tath brahmaa akti-kta-vistra idam akhilam- jagat. iti. iti-thus; etat-this; evam-thus; vykhytam-explained; r-svmibhi-by rla Sridhara Svami; evaindeed; r-viu-pure-in r Viu Purana; nanv-indeed; akarasya-of the eternal; parabrahmaa-Supreme Personality of Godhead; tad-vilakaam-different from Him; kara-rpam-the temporary form; katham-how?; syt-may be; iti-thus; akya-doubting; dntena-with an example; upapdayati-explains; eka-deeti-the erse beginnign with the words eka-desa; prdeikasya-of one place; api-even; agne-of a fire; dpde-beginning with a lamp; dahakasyaburning; api-also; tad-vilaka'different from that; jyotsn-light; prabh-light; yath~-as; tatpraka-vistra-the light spread all over; tath-so; brahmaa-of the Supreme Personality of Godhead; akti-kta-vistra-expanded potencies; idam-this; akhilam-netire; jagat-universe; iti-thus. rla rdhara Svm comments: "Here someone may protest: `How is it possible that the temporary material world, which is the temporary form of the Supreme Personality of Godhead, be in any way different from the Supreme Personality of Godhead Himself?' Fearing that someone would protest in this way, in this verse the author gives an example to explain the truth. He says: `A lamp or other flame may stay in one place, and its energy, in the form of light, is spread in all directions. The light is, in one sense, certainly different from the fire itself. In this same way, the entire material world, which is manifested from the Supreme Lord's potency, is different from the Supreme Lord Himself'." Text 9 praktam anusarma. nanu tarhi vyabhicritve ukti-rajata-vad evstu. tatrha kva ca m iti.

kva ca akty-d eva prattika-mtra-sattkam- rajatdikam- m. anyatra yatra ubhayam- prattim artha-kriy-kritvam- yunakti bhajate. tatra na tath meti. praktam-the original topic; anusarma-we now return; nanu-is it not so?; tarhi-then; vyabhicritve-as a transformation; ukti-rajata-vat-like a seashell and silver; eva-indeed; stu-is; tatra-there; ha-said; kva ca m iti-kva ca mrsa; kva ca-somewhere; akty-dv-beginning with the potency; eva-indeed; prattika-mtra-sattkam-the reality is accepted; rajatdikam-beginning with silver; m-illusion; anyatra-in another place; yatra-where; ubhayam-both; prattim-acceptance; artha-kriy-kritvam-doingthe meaning; yunakti-engages; bhajate-engages; tatra-there; na-not; tath-so; m-false; iti-thus. Now we will return to the original topic of this discussion. Here someone may protest: "Is it not so that the material world is an illusion, like the illusion of silver than seems to glitter on a seashell?" To this protest the rmad-Bhgavatam replies with the words "kva ca m" (from one point of view it is an illusion). Although the glittering on the seashell is not silver, it is not nothing. It is something else. Therefore it is not non-existent (m). Text 10 nanu katmrikdi artha-kriy-karitpi dyate. ity akyhu vyavahtaye iti. krayavikraydi-lakaa-vyavahryaiva vikalpo bhrama ia. na tu tat-tat-prasiddha-samyag-artha-kriykrityai. tad-dndau yath-vat puya-phaldikam- na bhavatti. nanu-is it not so?; ka-false; tmrika-made of copper; div-beginning with; artha-kriy-karithaving the meaning; api-also; dyate-is seen; iti-thus; akya-fearing; hu-said; vyavahtayevtavahrtaye; iti-thus; kraya-vikraydi-lakaa-characterized by buying and selling; vyavahrya-for the ordinary activities; eva-indeed; vikalpa-mistake; bhrama-mistake; ia-desired; na-not; tu-but; tat-tat-prasiddha-samyag-artha-kriy-krityai-for having the same meaning; tad-dndaubeginning with giving; yath-vat-as; puya-of pious deeds; phala-results; dikabeginning with; nanot; bhavati-is; iti-thus. Here someone may again protest: "The material world is unreal. As a less-valuable pot, not made of copper, is falsely claimed to be made of copper, so the material world is falsely claimed to be real." To this protest the rmad-Bhgavatam replies with the word "vyavahtaye" (in ordinary activities). This means that in the marketplace a merchant may misrepresent the nature of the pot, but that does not mean that the pot does not exist. Of course, the merchant will not gain the benefits of pious deeds by cheating in that way. Text 11

tath uhitay prakhypitam- via-granthy-dikam- krtv uhi-jnena bhakitam api nrogya-janakam. pratyuta marakam eveti. tasmt tat-tat-prasiddha-samyag-artha-kriy-kritayaiva jagata satyatvam agri-kriyate. ekgena sa ka-sarpdau bhaydi-rpa t asty eveti. na tu taddheto. tath-so; uhitay-sunti; prakhypitam-called; via-granthy-dikam-beginning with poison; krtv-purchasing; uhi-jnena-without knowledge of sunti; bhakitam-eaten; api-even; na-not; rogya-janakam-the cause of good health;. pratyuta-on the contrary; marakam-death; eva-indeed; itithus; tasmt-therefore; tat-tat-prasiddha-samyag-artha-kriy-kritay-for that reason; eva-indeed; jagata-of the material eorld; satyatvam-reality; agri-kriyate-is accepted; ekgena-by one part; sathat; ka-false; sarpa-snake; dau-beginning; bhaya-fear; di-beginning; rpa-form; tv-indeed; astiis; eva-indeed; iti-thus; na-not; tu-but; tad-dheto-the reason for that. If by mistake one purchases the poison named suh and then, not knowing its true nature eats that poison, one will not remain healthy. He will certainly die. therefore to be in illusion about the true nature of something does not mean that the thing in question ceases to exist or loses its actual identity. Therefore all the examples of mistaking one thing for another do not prove that the material world is not real. The material world is certainly real. One example of this is the story of a person's becoming frightened by mistaking a rope for a snake. The explanations given above show that this example does not prove that the material world is not real. Text 12 kim- ca andha-paramparayeti sa ca kraya-vikraydi-lakaa-vyavahro 'pi. na tu yathrthatmrikasyeva tad-vyavahra-kuale api. kint andha-paramparayaiva. kim- ca-furthermore; andha-paramparayeti-by the word andha-paramparaya; sa-that; ca-and; kraya-vikraydi-lakaa-the example of buying and selling; vyavahra-material actions; 'pi-also; nanot; tu-but; yathrthatmrikasyeva-as; tad-vyavahra-those ordinary actions; kualev-in auspiciousness; api-also; kintv-however; andha-paramparaya-by the blind parampara; eva-indeed. Here the Supreme Personality of Godhead verse uses the word "andha-paramparay" (the disciplic succession of blind teachers). Such persons cannot understand the examples of ordinary activities of the marketplace (vyavahtaye, such as the example of the copper pot. Therefore these persons are said to be blind. Text 13 atas tatra tadya-kuale asiddhatvena vyavahrasybhsa-mtratvt tasmd anyath~ nnumeyam. dhmbhse hi vahni-vyabhicrasyaucityam eveti bhva. tad evam artha-kriy-

karitvensty evetarasya bhrama-vastu-vailakayt satyatvam iti vivarta-vdini niraste punar anavara-vdi praty uttihate. ata-then; tatra-there; tadya-kualev-in these auspicious things; asiddhatvena-because of not being proven; vyavahrasya-of ordinary activities; bhsa-reflection; mtratvt-only; tasmt-from that; anyath~-otherwise; na-not; anumeyam-to be understood; dhma-of smoke; bhse-the shadow; hi-indeed; vahni-of fire; vyabhicrasya-of the transformation; aucityam-suitableness; evaindeed; iti-thus; bhva-the emaing; tat-that; evam-thus; artha-kriy-karitvena-by the proper meaning; asti-is; eva-indeed; itarasya-of another; bhrama-eror; vastu-thing; vailakayt-because of difference; satyatvam-reality; iti-thus; vivarta-vdini-the theory of transformation; niraste-refuted; puna-again; anavara-vdi-the theory of eternity; prati-to; uttihate-rises. Therefore, one should not interpret these examples in any other way. The relationship between smoke and fire is that smoke is produced by fire. That is the proper understanding. In that was one should understand that the material world is real, for it was created by the Supreme Personality of Godhead. In this way the impersonalists' theory of transformation is rejected, and the truth, that the Supreme Personality of Godhead is eternal and unchanging, is established. Text 14 nanu apma somam mt abhma. akayyam- ha vai cturmasya-yjina suktam- bhavati iti rutyaiva karma-phalasya nityatva-pratipdann navaratvam- na ghatata ity sakyhu bhramayati iti. nanu-is it not so; apma-we have drunk; somam-soma; mt-immortal; abhma-we became; akayyam-immortality; ha-indeed; vai'indeed; cturmasya-yjina-observifn Caturmasya; suktampiety; bhavati-attain; iti-thus; ruty-by teh Sruti-sastra; eva-indeed; karma-phalasya'the result of pious deeds; nityatva-eternality; pratipdann-from the proof; navaratvam-temporariness; na-not; ghatata-is; iti-thus; sakya-fearing; hu-they say; bhramayati iti-the word "bhramayati". Here someone may protest: "the ruti-stras (g Veda 8.48.3, declare: "We have drunk soma, and now we are immortal. By observing Cturmsya we attained eternal piety. In this way the ruti-stras affirm that material pious deeds bring results that are eternal. The results they bring are not temporary." Fearing that someone would protest in this way, the rmad-Bhgavatam verse replies with the word "bhramayati" (such persons are bewildered).

Text 15 he bhagavan te tava bhrat uru-vttibhir bahvbhir gaua-lak~adibhir vttibhi. ukthajan. ukthni yaje sasyante. tatra jaa karma-raddh-bharkrnta-manda-mataya ity artha. tan bhramayati. he-O; bhagavan-Supreme Personality of Godhead; te-of You; tava-of You; bhrat-words; uruvttibhi-with great actions; bahvbhi-with many; gaua-lak~adibhi-direct and indirect; vttibhi-with actions; uktha-jan-uktha-jadan; ukthni-Vedic hymns; yaje-in yajna; sasyanterecited; tatra-there; jaa-dull; karma-in fruitive actions; raddh-faith; bhara-great; krntaovercome; manda-slow; mataya-intelligence; iti-thus; artha-the meaning; tan-them; bhramayatibewilders Here the words "te bhrat uru-vttibhir uktha-jan bhramayati" mean "O Supreme Personality of Godhead, filled with many direct and indirect meanings, Your words bewilder the persons who have become feeble-minded by their great faith in the fruitive actions described in the Vedas." Text 16 ayam- bhva. na hi veda karma-phalam- nityam abhipraiti. kinto lakaay prasastya-mtram. anyem- vkynm- vidhy eka-vkyatvena vidh eva ttparyt. anyath vkya-bheda-prasaga. tad yath iha karma-jito loka kiyate. evam evmutra puya-jito loka kiyate iti nyyopabhitaruty-antara-vibodhas" ca. ayam-this; bhva-the meaning; na-not; hi-indeed; veda-the Veda; karma-phalam-the fruits of action; nityam-always; abhipraiti-intends; kinta-however; lakaay-with meaning; prasastyamtram-only praise; anyem-of others; vkynm-words; vidhi-please know; eka-vkyatvena-with one statement; vidhv-in the rule; eva-indeed; ttparyt-from the meaning; anyath-otherwise; vkya-bheda-prasaga-difference of statements; tat-that; yath-as; iha-here; karma-jitaconquered by karma; loka-the world; kiyate-is destroyed; evam-thus; eva-indeed; amutra-in the next life; puya-jita-conquered by pious deeds; loka-the world; kiyate-is destroyed; iti -thus; nyya-by an example; upabhita-corroborated; ruti-Sruti; antara-another; vibodha-knowleedge; ca-also. Here is the meaning: The Vedas do not always praise the results attained by fruitive activities. Sometimes the rules and regulations for fruitive activities are described, and sometimes the results of fruitive activities are criticized. For example, in the Chndogya Upaniad (8.1.6, it is said: "By performing fruitive deeds one may enter the higher material worlds, but then again he must also fall from those worlds. By performing pious deeds one may, in the next life, enter the higher material worlds, but then again he must also fall from those worlds."

Text 17 ata karma-janm idam- bhrama-mtram. jagat tu satyam api parima-dharmatvena navaram eveti. tad uktam- bhattenaiva athavetihsa-pura-pramyt si-pralay apyate iti. ata-then; karma-janm-dulled by karma; idam-this; bhrama-mtram-only an illusion; jagatuniverse; tu-but; satyam-real; api-also; parima-dharmatvena-with the nature of transformation; navaram-temporary; eva-indeed; iti-thus; tat-that; uktam-said; bhaena-by r Kumarila Bhatta; eva-indeed; athav-or; itihsa-pura-pramyt-by the evidence of the Puranas and Itihasas; sipralayau-creation and destruction; api-also; iyate-is manifested; iti-thus. In this way persons whose intelligence has become dulled by fruitive activities are bewildered. The truth is that the material world is real, although, because it is always in flux, it is considered temporary. This is confirmed by the following words of r Kumrika Bhaa: "According to the Puras and Itihsas, the material universes are again and again created and destroyed." Text 18 athav nbhedam- sdhayma ity dikam akya prasiddhasya satt-trayasya mitho vailakayd abhedam- pariharanti. kva ca ghadau artha-kriy-kriny api vyabhicarati satteti ea. vast antarasyrtha-kriy-kritym asmarthyt dentare svayam avidyamnatvt klntare tirobhvitvc ca. athav-or; na-not; abhedam-non-different; sdhayma-we explain; iti-thus; dikam-beginning; akya-fearing; prasiddhasya-established; satt-existence; trayasya-three; mitha-mutual; vailakayt-becausew of being different; abhedam-not different; pariharanti-refutes; kva casomewhere; ghadau-beginning with a pot; artha-kriy-krini-for the meaning of the words; apialso; vyabhicarati-is transformed; satt-existence; iti-thus; ea-then remainder; vastv-thing; antarasya-of another; artha-kriy-kritym-in the meaning fo the words; asmarthyt-because of ability; dentare-in another pl;ace; svayam-persopnally; avidyamnatvt-because of not being; klntare-in another time; tirobhvitvc-because of disappearance; ca-also. Here someone may protest: "Therefore we say that the material world is not different from the Supreme". Fearing that someone might make this claim, this verse of rmad-Bhgavatam affirms that the three existences (the Supreme Personality of Godhead, the individual spirit souls, and the external material energy, are different from each other. In this way the idea that they are not different is refuted. This is affirmed here by the words "kva ca vyabhicarati", which mean that a

clay pot or other material object is limited in its existence. Thus the clay pot may exist in one place, but it does not exist in all places. It may exist at one point in time, but in another point in time it will have vanished.

Text 19 kva ca ukti-rajtdau tatrpi tadnm api m. artha-kriy-kritvbhvt. ya tbhaya-yuk ubhayatra ghadi-sattym- ukti-rajtdi-sattym- yug yogo yasy. sa sa labdha-pada bhavatty artha. kva ca-somewhere; ukti-rajtdau-beginning with a seashell and silver; tatrpi-still; tadnmthen; api-also; m-false; artha-kriy-kritva-the meaning of words; abhvt-because of the absence; ya-who; tu-but; ubhaya-yuk-with both; ubhayatra-in both places; ghadi-beginnign with pots; sattym-in existence; ukti-rajtdi-sattym-the existence of thinsg that begin with the silver of seashells; yug-ehdowed; yoga-endowed; yasy-of which; sa-that; sa-that; labdha-obtained; pada-condition; bhavati-is; iti-thus; artha-the meaning. In addition to these things, there are things that are actually illusions (m). An example of an illusion is the silver that seems to exist on the surface of a seashell. In this way the material world consists of both things (ubhaya-yuk): 1. realities, such as the clay pot and other like things, and 2. illusions, such as the silver that seems to exist on the surface of a seashell. Text 20 sa parama-kraa-satt na tath kintu sarvatrpi sarvadpi tat-tad-updhy-anurpa-sarvrthakriydy-adhihna-rpety artha. tasmd artha-kriy-kritvena satyam api pariatatvena ghaavn navaram eva jagat. na pratti-mtra-sattkam. na cnavara-sattkam iti paraspara-vailakayadar#ant katham ekam anyad bhvitum arhatti bhva. sa-that; parama-kraa-satt-the existence of the supreme cause; na-not; tath-so; kintuhowever; sarvatra-everywhere; api-also; sarvad-always; api-also; tat-tad-updhy-anurpa-sarvrthakriydy-adhihna-rp-the form of the resting place of the various manifestations; iti-thus; arthathe meaning; tasmt-from that; artha-kriy-kritvena-by the meanign of words; satyam-truth; apialso; pariatatvena-by being transformed; ghaavat-like a pot; navaram-temporary; eva-indeed; jagat-the material universe; na-not; pratti-mtra-sattkam-existence that depends only on belief; na-not; ca-and; anasvara-temporary; sattkam-existence; iti-thus; paraspara-mutual; vailakayadifference; darant-because of the revelation; katham-how?; ekam-one; anyat-another; bhvitumto be; arhati-is able; iti-thus; bhva-the meaning.

However, the prime cause of all causes is not like these two (the limited realities and the illusions), for the prime cause exists always and everywhere. Therefore 1. the material world, like the clay pot described before, is considered temporary because it is always in flux, 2. various illusions exist only because people mistakenly believe them, and 3. the prime cause is eternal and unchanging. How is it possible to say that these three are identical and not at all different from each other? Text 21 ka-tmrikatvam akyha vyavahtaye iti. vikalpyate anyatrropya iti vikalpa. svatasiddhas tmrikdir artha. sa eva vyavahtaye ita. ka-tmrikatvam-the false copper pot; akya-fearing; ha-said; vyavahtaye-vyavahtaye; itithus; vikalpyate-is imagined; anyatra-in anothe rplace; ropya-aropya; iti-thus; vikalpa-imagined; svata-siddha-self-sufficienmt; tmrikdi-beginning with the copper pot; artha-the meaning; sathat; eva-indeed; vyavahtaye-vyavahtaye; iita-is given. Fearing that someone may bring up the example of the pretended copper pot, the rmadBhgavatam speaks the word "vyavahtaye". Here the word "vikalpa" means "imagining the qualities of one thing to be present in another". In this way the word "vyavahtaye" is used. Text 22 ayam artha. atra ka-tmrikea yam- vyavahram- manyase. so 'pi na tena sidhyati. kim- tarhi satyatmrikeaiva. arthntaram- vyavahrtur hdi tasyaiva pratyakatvt. katmrikam atropalakaam eva. kvacit tam- vinpi tava ghe tmriko datta iti pacd dtavya iti v chalaprayoge smaryam.anenpi tena tath vyavahra-siddha. ayam-this; artha-the meaning; atra-here; ka-tmrikea-in the pretended copper pot; yamwhich; vyavahram-ordinary activity; manyase-you think; sa-that; api-also; na-not; tena-by that; sidhyati-is completed; kim-what?; tarhi-then; satyatmrikena-with a genuine copper pot; evaindeed; arthntaram-another meaning; vyavahrtu-of the merchant; hdi-in the heart; tasya-of him; eva-indeed; pratyakatvt-because of being present before the senses; katmrikam-a false copper pot; atra-here; upalakaam-implication; eva-indeed; kvacit-in one place; tam-that; vinwithout; api-also; tava-of you; ghe-in the home; tmrika-copper; datta-given; iti-thus; pactafter; dtavya-to be given; iti-thus; v-or; chala-prayoge-in cheating; smaryam-to be remem,bered;.anena-by that api-also; tena-by that; tath-so; vyavahra-siddha-ordinary activity. Here is the meaning. If the merchant thinks a false-copper pot is truly made of copper and he has not the slightest inkling that the pot is not genuine copper, and he thinks that the customer has

taken home a genuine copper pot, then the merchant has not cheated the customer. The merchant must be aware that he is cheating for there to be a crime on his part. Text 23 tasmd vyavahra-rppy artha-kriy-krit tasyaiva bhavatti sa satya eva. anyath satyasya tmrikasybhve atam apy andhnm- na payatti nyyena ka-tmrika-parampary~pi vyavahro 'pi na sidhyed ity hu andha-paramparayeti. andha-parampar-dot sa eva vyavahtaya isit ity anvaya. yathndha-paramparay vyavahro na sidhyet. tath ka-tmrikaparamparaypity artha. tasmt-therefore; vyavahra-rp-ordinary activities; api-also; artha-kriy-krit-the meaning fo the words; tasya-of that; eva-indeed; bhavati-is; iti-thus; sa-that; satya-true; eva-indeed; anyathotherwise; satyasya-of true; tmrikasya-copper; abhve-in the absence; atam-a hundred; api-even; andhnm-of blind men; na-not; payati-see; iti-thus; nyyena-by the example; ka-tmrika-of false copper; paramparay-by the disciplic succession; api-also; vyavahra-ordinary activity; apialso; na-not; sidhyet-becomes completed; iti-thus; ahu-sadi; andha-paramparay iti-the word "andha-paramparaya"; andha-parampar-dot-because of the defect of the andha-parampara; sathat; eva-indeed; vyavahtaya-vyavahrtaye; isit-is attained; iti-thus; anvaya-the meaning; yathas; andha-paramparay-by the andha-parampara; vyavahra-oerdinary activity; na-not; sidhyetbecomes completed; tath-so; ka-tmrika-the false copper pot; paramparay-by the andhaparampara; iti-thus; artha-the meaning. Even a hundred blind men cannot see whether a pot is genuine copper or not. That is why the word "andha-paramparay" (the disciplic succession of blind men, is used here. In this way this verse describes the andha-parampar's lack of ability to function in even ordinary activities (vyavahtaye). As the andha-parampara' is useless in performing regular activities, so the katmrika-parampara' (disciplic succession of cheaters, is also useless. That is the meaning. Text 24 ittham eva vijna-vdo 'pi nirkta. akara-rrake 'pi. anditve 'py andha-paramparnyyenpratih anavasth-vyavahra-vilopini syn nbhiprya-siddhir ity uktv etad uktambhavati. yathedam- suvaram- kena krtam iti prasne kacid ha anenndheneti. anena kathamparicitam iti punar ha tenndhena paricayitam. tena ca katham ity ha kenpy aparendhenety anda-paramparay~pi na siddhyed vyavahra. kintu tatrndha-paramparym- yady eko 'pi cakumata sarvdi-pravartako bhavati. tadaiva sidhyati. yath ca tatra sarve api cakumata eva vyavahra-sdhakatvam. tath kasmis" cit-tmrike prathamam- satye saty eva vyavahra sidhyati. tatra ca satyasyaiva vyavahra-sdhakatvam. tad-anusandhanenaiva tatra prvttes" cakumata iva pravartakatvt tatas" ca kacana tmrika satya iti sthite. yatra tad-vyavahra-

kualai parkay satyatvagamyate. sa eva ka-tmrike 'py ropyamna satyo bhavet. tad evam artha-kriy-kritvena tasya satyatve tad-upalakitam- vivam eva bhrama-vastu-vilakaam- satyam iti siddham. paramtmana evvayavitva-vyavahra-sdhakatvena sdhitatvd yuktam eva tat. ittham-thus; eva-indeed; vijna-vda-the theory of the jnani philosophers; 'pi-also; nirktarefuted; akara-of Sankaracarya; rrake-in the commentary on Vedanta-sutra; 'pi-even; anditvewithout beginning; 'pi-even; andha-parampar-nyyena-by the example of the blind parampara; apratihu-in non-establishment; anavasth-not the suituation; vyavahra-action; vilopiniwithout; syn-is; na-not; bhiprya-understanding; siddhi-attainment; iti-thus; uktv-the meaning; etat-this; uktam-said; bhavati-is; yath-as; idam-this; suvaram-gold; kena-by whom; krtampurchased; iti-thus; prasne-in the question; kacit-someone; ha-said; anena-by him; andhena- a blind man; iti-thus; anena-by him; katham-how?; paricitam-selected; iti-thus; puna-again; ha-said; tena-by him; andhena-the blind mman; paricayitam-understood; tena-by him; ca-and; kathamhow?; iti-thus; ha-said; kenpi-by someone; aparea-by another; andhena-by a albind man; iti-thus; anda-paramparay-by the parampara of blind men; api-also; na-not; siddhyet-attained; vyavahrathe activity; kintu-however; tatra-there; andha-paramparym-in the andha-parampara; yadi-is; eka-one; 'pi-even; caksusmata-having eyes; sarva-all; di-beginning; pravartaka-the prompter; bhavati-is; tada-then; eva-indeed; sidhyati-is attained; yath-as; ca-and; tatra-there; sarvev-in all; api-also; caksusmata-having eyes; eva-indeed; vyavahra-sdhakatvam-the state of e ngaging in the activity; tath-so; kasmi-in what?; cit-tmrike-in the real copper pot; prathamamifrst; satye-truth; sati-being so; eva-indeed; vyavahra-action; sidhyati-is perfected; tatra-there; caand; satyasya-of thre truth; eva-indeed; vyavahra-sdhakatvam-the state of being qualified to perform the action; tad-anusandhnena-by pursuing that action; eva-indeed; tatra-there; prvtteof the action; caksusmata-having eyes; iva-like; pravartakatvt-because of inspiring; tata-then; caand; kacana-someone; tmrika-copper; satya-true; iti-thus; sthite-situated; yatra-where; tadvyavahra-kualai-with auspicious in that action; parkay-by examination; satyat-genuineness; avagamyate-is understood; sa-that; eva-indeed; ka-tmrike-true copper; 'pi-also; ropyamnafalsely understanding; satya-truth; bhavet-is; tat-that; evam-thus; artha-kriy-kritvena-the meaning of the words; tasya-of that; satyatve-in genuineness; tat-that; upalakitam-understood; vivam-matwerial universe; eva-indeed; bhrama-vastu-vilakaam-different from an illusion; satyam-truth; iti-thus; siddham-proved; paramtmana-by the Supersoul; eva-indeed; avayavitva-the whole; vyavahra-activity; sdhakatvena-because of aspiring; sdhitatvt-because of being attained; yuktam-proper; eva-indeed; tat-that. In this way the theory of the impersonalists is refuted. In akarcrya's Vedata-commentary is found the following story, which shows the faults of the andha-parampar. There a question was asked: "Why bought this gold?" The answer was given: "A blind man bought it." then the question was asked: "Who determined that it was genuine gold?" The answer was given: "The blind man determined it." Then the question was asked: "How was he able to know that the gold was genuine?" The answer was given: "Another blind man told him." From this it may be seen that even a host of blind men, and andha-parampara' (a disciplic succession of blind men, cannot understand even ordinary material things. A host of blind man cannot see the truth, but one person who is not blind, who has eyes, can see everything. A person who has eyes can discriminate between a genuine

copper pot and an imitation. This example confirms the truth that the material world is real, and is not an illusion. Text 25 tath ca brahmdibhi stutam- satyasya yonim iti. tat satyam ity acakate iti rutis" ca. tath-so; ca-and; brahmdibhi-beginning with Brahma; stutam-prayer; satyasya yonim itirmad-Bhgavatam 10.2.26; tat satyam ity acakate iti ruti-tTaittiriya Upanisad 2.6; ca-also. That the material world is real is also confirmed by the following prayer of Brahma' and the demigods (rmad-Bhgavatam 10.2.26): "O Lord, You are the active principle, the real truth, in all ingredients of creation."* This is also confirmed by the following words of the Taittirya Upaniad (2.6,: "Then He saw that the material world was real." Text 26 iam anyat samnam. evam- jagata satyatvam agi-ktam. tac ca navaram iti. tatra navaratvam- ntyantikam. kint avyaktatay sthiter adyata-mtram eva, sat-kryatasampratipatte yad bhtam- bhvac ca bhviyac ca ity di rute. iam-remainign; anyat-other; samnam-the same; evam-thus; jagata-of the material world; satyatvam-reality; agi-ktam-accepted; tac-that; ca-and; navaram-temporary; iti-thus; tatra-there; navaratvam-temporariness; na-not; tyantikam-great; kintv-however; avyaktatay-by the state of being unmanifested; sthite-of the situation; adyata-mtram-simply because of being invisible; eva,-indeed; sat-kryata-sampratipatte-because of the proof of bheing real; yat-what; bhtam-was; bhvac-is; ca-and; bhviyac-will be; ca-and; iti-thus; di-beginning; rute-from the Sruti-sastra. The remainder of the previously quoted rmad-Bhgavatam verse is like what has already been explained. In this way it is shown that the material world, although temporary, is certainly real. Even the temporary nature of the material world is only true in a certain sense, for the material world always exists. It is temporary in the sense that it is sometimes visible and sometimes invisible, although it always exists. The fact that the material world is real is also affirmed by the following words of Bhad-rayaka Upaniad (3.8.3): "The material world is, always was, and always will be."

Anuccheda 71 Text 1 ata eva uktitve rajatatvam iva tasyvyakta-rpatve jagattvam asan na bhavati. patavac ceti nyyena jagad eva hi sukmatpannam avyaktam iti dyatvena bhranti-rajata-kakam api jagat-tadvilakaa-sattkam- tathtma-vda-pariatatvbhvena naikvasth-sattkam ity evam arthasiddhaye tad-anantaram evhu ata eva-therefore; uktitve-the state of being a seashell; rajatatvam-the state of being silver; ivalike; tasya-of that; avyakta-unmanifested; rpatve-in the form; jagattvam-the state of being the universe; asan-unreal; na-not; bhavati-is; paavac ca-r Vedanta-sutra 2.1.19; iti-thus; nyyena-by the example; jagat-the universe; eva-indeed; hi-indeed; sukmat-subtlety; pannam-attained; avyaktam-unmanifested; iti-thus; dyatvena-by being visible; bhranti-rajata-kakam-the mistake of thinking to be silver; api-also; jagat-the material world; tad-vilakaa-different from that; sattkamexistence; tathtma-vda-pariatatva-the theory of transformation; abhvena-because of the nonexistence; na-not; aikvasth-sattkam-oneness; iti-thus; evam-thus; artha-siddhaye-for understanding the meaning; tad-anantaram-after that; eva-indeed; hu-they said. Another argument of the impersonalists is that the material world is unreal because it is like the silver mistakenly thought to be present in the silverlike glittering on a seashell's surface. This argument cannot be accepted. A very different example is given in the Vednta-stra (2.1.19): "The material world is like a cloth, its threads woven on the Supreme Personality of Godhead." When the material world enters a subtle state of existence, it is said to be unmanifested. At that time, however, it does not cease to exist and become an illusion like the silver imagined to glitter on a seashell's surface. Rather, the material world becomes transformed. The material world, after all, does not have only one state of existence. The following explanation is given in rmadBhgavatam (10.87.37): Text 2 na yad idam agra sa na bhaviyad ato nidhand anumitam antara tvayi vibhti maika-rase ata upamyate dravia-jti-vikalpathair vitatha-mano-vilsam tam ity avayanty abudh na-not; yat-what; idam-this; agra-before; sa-was; na-not; bhaviyat-will be; ata-then; nidhant-

destruction; anu-after; mitam-considered; antara-within; tvayi-You; vibhti-is maniefsted; mfalse; eka-rase-in one mellow; ata-then; upamyate-is considered; dravia-jti-vikalpathai-with various material transformations; vitatha-mano-vilsam-an imagination; tam-without; iti-thus; avayanti-think; abudh-fools. "The cosmic manifestation, because of the flickering nature of its impermanent existence, appears to less-intelligent men to be false."* Text 3 yad yadi idam- vivam agre se prvam- nsa nsd tad na bhaviyann abhaviyad eva. agambhva ra. ka-kusumam iveti bhva. rutayas" csd eveti vadanti sad eva saumyedam agra st. tm v idam agra st ity dya. yat-yat; yadi-if; idam-this; vivam-universe; agre-before; se-created; prvam-before; na-not; sa-was; na-not; st-was; tad-then; na-not; bhaviyann-will be; abhaviyat-would be; eva-indeed; a-gambhva-the affix a; ra-from the sages; ka-in the sky; kusumam-flower; iva-like; itithus; bhva-the meaning; rutaya-the Vedas; ca-and; asit-was; eva-indeed; iti-thus; vadanti-say; sat-real; eva-indeed; saumya-O gentle one; idam-this; agra-before; st-was; tm-self; v-indeed; idam-this; agra-before; st-was; iti-thus; dya-beginning. Here the word "yat" means "if", "idam" means "the material universe", "agre" means "before the material universe was created", "na sa" means "was not", and "na bhaviyat" means "would not be". Here the absence of the prefix "a" in the word that should be "abhaviyat" is an example of the poetic license of the sages. Here the impersonalists claim that the material world is like a flower imagined to float in the sky. That the material world is real is confirmed by the following words of Chndogya Upaniad (6.2.1): "O gentle one, before the material world was manifested, the Supreme Personality of Godhead existed." This is also confirmed by the following words of Bhad-rayaka Upaniad (1.4.1,: "Before the material world was manifested, the Supreme Personality of Godhead existed." Text 4 tad evam- skmatay tattvd tmyena sthitam- kravasthm idam- jagat vistatay kryvasthm- bhavati. ato yan-nidhann na-mtrd dheto uktau rajatam iva tvayi tad idam antara si-madhya eva. na t agre cnte ca vibhtty anumitam- tan meti prama-siddham- na

bhavatty artha. tat-that; evam-thus; skmatay-subtly; tattvt-from the truth; tmyena-as created by the Supreme Personality of Godhead; sthitam-situated; kravasthm-as thw cause; idam-this; jagatuniverse; vistatay-manifested; kryvasthm-as the effect; bhavati-is; ata-then; yan-nidhannfrom the destruction ofwhich; na-mtrt-from the destruction; dheto-from the cause; uktau-in a seashell; rajatam-silver; iva-like; tvayi-in You; tat-that; idam-that; antara-within; si-madhya-in the creation; eva-inded; na-not; tv-but; agre-in the beginning; ca-and; ante-in the end; ca-and; vibhti-is manifested; iti-thus; anumitam-considered; tan-that; m-false; iti-thus; pramasiddham-proved by the evidence; na-not; bhavati-is; iti-thus; artha-the meaning. Because the effect is also present within its cause, the material world, in its subtle form, is present in the Supreme Personality of Godhead before the time of material creation. Here the verse says, "O Lord, the idea that because at a certain point in time the material universe is destroyed, therefore the material world is unreal, like the silver imagined to exist on the glittering surface of a seashell, and the idea that although for a certain time the material universe is manifested within You, it does not exist before or after that manifestation, and therefore it is unreal, are conclusions not supported by the evidence of the scriptures." Text 5 tatra hetum ha eka-rase iti. anubhavntarviaynanda-svda iti. yasminn anubhte sati viayntara-sphrtir na sambhavati. tasmis tvayi ukty-di-nika-vastunva viayropa kathamsyd ity artha. tatra-there; hetum-the reason; ha-said; eka-rase-eka-rase; iti-thus; anubhava-experience; antarwithin; viaya-the range of perception; nanda-bliss; svda-tasting; iti-thus; yasminn-in which; anubhte-perceived; sati-being so; viayntara-sphrti-manifested within the range of perception; na-not; sambhavati-is born; tasmi-in that; tvayi-in You; ukty-di-nika-vastuni- the seashell and other things; iva-like; viaya-in the field of perception; ropa-an artifical imposition; kathamhow?; syt-may be; iti-thus; artha-the meaning. The reason for this is given in the word "eka-rase", which means "in the Supreme Personality of Godhead, who always experiences transcendental bliss". Therefore the verse declares: "the material universe rests within You, O Supreme Personality of Godhead". How, then, is it possible that the material world is unreal, like the silver mistakenly thought to exist in the glittering surface of a seashell? Text 6

dadhti sakn manas tvayi ya tmani nitya-sukhe na punar upsate purua-sra-hrvasathn ity asmkam evokte. dadhti sakn manas tvayi ya tmani nitya-sukhe na punar upsate purua-sra-hrvasathn itirmad-Bhgavatam 10.87.35; asmkam-of us; eva-indeed; uktefrom the words. Here the Personified Vedas hint: We have already said (rmad-Bhgavatam 10.87.35): "A Ka conscious being becomes disinterested in family life or opulent living conditions."* Text 7 ato 'cintya-akty svarpd acyutasyaiva tava parima-svkrea dravia-jtnm- dravyamtrm- ml-lohdnm- vikalpa bheda ghaa-kualdayas tem- panthno mrga prakras tair evsmbhir upamyate. na tu kutrpi bhrama-rajatdibhi. ata-then; 'cintya-akty-with inconceivable potency; svarpt-from His own form; acyutasya-of the infallible Supreme Personality of Godhead; eva-indeed; tava-of You; parima-transformation; svkrea-by accepting; dravia-jtnm-of material things; dravya-mtrm-of material things; ml-lohdnm-made of clay, iron, etc.; vikalpa-imagination; bheda-different; ghaa-kualdayaclay pots, earrings, and other like things; tem-of them; panthna-path; mrga-path; prakraspecific; tai-by them; eva-indeed; asmbhi-by us; upamyate-is considered; na-not; tu-but; kutrpisomewhere; bhrama-mistake; rajatdibhi-beginning weith silver. Here the Personified Vedas say: "Therefore we think that by the Supreme Lord's inconceivable potency the various ingredients, like iron and earth, are transformed into the various objects of this world, like earrings and clay pots. Therefore these objects are not illusions. They are not like the silver mistakenly thought to exist on the glittering surface of a seashell." Text 8 yasmd evam- tasmd vitath mano-vils yatra tdam eva tam- tad-rpam- brahmaivedamjagad ity abudh evvayanti manyante. tasya tad-adhihnatvsambhavd iti bhva. ta-abdaprayogas tatra mithy-sambandha-rhitya-vyajnrtham eva kta iti jeyam. yasmt-from which; evam-in this way; tasmt-from that; vitath-false; mano-vils-imagination of the mind; yatra-where; tdam-like that; eva-indeed; tam-without; tad-rpam-that form; brahma-the Supreme Personality of Godhead; eva-indeed; idam-this; jagat-universe; iti-thus; abudh-fools; eva-indeed; vayanti-think; manyante-think; tasya-of that; tad-adhihnatva-the state of being the creator; asambhavt-because of the impossibility; iti-thus; bhva-the meaning;

ta-abda-prayoga-the use of the word "ta; tatra-there; mithy-false; sambandha-relation; rhityabeing without; vyajna-manifestation; artham-for the purpose; eva-indeed; kta-done; iti-thus; jeyam-to be understood.

Here the verse says: "Fools think that the material world is an imagination, the playing of the mind, and the material world is actually the Supreme itself. This cannot be true." Here the word "tam" means "it is not unreal". Text 9 atra sat-krya-vdinm ayam abhiprya mt-pidi-krakair yo ghaab utpadyate. sa sann asan v. dye pia-peam. dvitye kriyay krakais" ca tat-sambandhasya kha-pupadhraa-vdasambhavt tena ca tem anyathtvt katham- tat-siddhir iti dik. atra-here; sat-krya-vdinm-of they who say the material world is real; ayam-this; abhipryathe undertsanding; mt-pidi-beginning with balls of clay; krakai-doing; ya-which; ghaabpot; utpadyate-is manifested; sa-that; sann-being so; asan-that; v-or; dye-in the beginning; piapeam-useless labor; dvitye-in the second; kriyay-of acxtion; krakai-by the doeer; ca-also; tatsambandhasya-in relatrion to that; kha-in the sky; pupa-flower; dhraa-holding; vda-words; sambhavt-from the manifestation; tena-by that; ca-and; tem-of them; anyathtvt-because of being different; katham-how; tat-siddhi-the proof of that; iti-thus; dik-the direction. They who affirm that the material world is real say that as balls of clay are fashioned into clay pots, so the things of this material world are fashioned from the material elements. Thus there are two views: 1. that the material world is real, and 2. that the material world is not real. There is no need to elaborately discuss the first view. The second view affirms that actions, persons who perform actions, and what results from the actions are all unreal, like a flower imagined to float in the sky. How can anyone present any evidence to prove such a foolish idea? The preceding is thus the general idea of this verse. Text 10 tasman na prakaam eva san na ctyantam asat. kint avyaktatay mt-pie eva sthito 'sau yath kraka-tan-nipanna-kriy-yogena vyjyate. tath parama-krae tvayi sthitam- vivam- tvatsvabhvika-akti-tan-nipanna-kriy-yogeneti. tasman-therefore; na-not; prakaam-manifested; eva-indeed; san-real so; na-not; ca-and; atyantam-great; asat-unreal; kintv-however; avyaktatay-as unmanifested; mt-pie-a ball of clay; eva-indeed; sthita-situated; 'sau-that; yath-as; kraka-the doer; tan-nipanna-kriy-yogena-

connected with thew action; vyjyate-is manifested; tath-so; parama-krae-in the prime cause of all causes; tvayi-in You; sthitam-situated; vivam-the material world; tvat-svabhvika-akti-by Your personal potency; tan-nipanna-kriy-yogena-in connection with the activity; iti-thus. When it is not openly manifested, the material world does not cease to exist. Rather, it is exists in an unmanifested state. In that state it is like the shapeless balls of clay that a craftsman may later shape into pots and other objects. It is in this sense that the Personified Vedas say here: "O Lord, Your personal potency has created this material world." Text 11 atra sva-vedantitva-prakhypaknm apy anyath-mananam- vednta-viruddham eva. mana eva bhta-kryam iti hi tatra prasiddham- yukti-viruddham- ca. mano-'hakrdnm- manakalpitatvsambhavt. tath hi sati veda-viruddho 'nvara-vdas" ca prasajyeta. sa ca nindita pdme atra-here; sva-vedantitva-prakhypaknm-of the proponents of Vedanta; api-also; anyathmananam-thinking in a different way; vednta-viruddham-contradicted by Vedanta; eva-indeed; mana-mind; eva-indeed; bhta-kryam-the action of the elements; iti-thus; hi-indeed; tatra-there; prasiddham-proved; yukti-viruddham-contradicted by logic; ca-also; mano-'hakrdnmbeginning with mind and flase ego; mana-mind; kalpitatva-imagination; asambhavt-because of not being so; tath-so; hi-indeed; sati-being so; veda-viruddha-contradicted by Vedanta; 'nvaravda-the theory of atheism; ca-also; prasajyeta-is manifested; sa-that; ca-and; nindita-criticized; pdme-in the Padma Purana. They who think otherwise, that the material world is not real, and who call themselves "Vedntists", embrace a view that is actually refuted by the words of the Vednta-stra. Their idea, that the material world is an imagination created by the mind, is also refuted by logic, for it is not logical to assume that the mind itself, along with false ego and the other elements, are an imagination of the mind. This being so, the theory of atheism, that there is no God, is also rejected by the Vednta-stra. This theory is also criticized by these words of Padma Pura: Text 12 rutaya smtaya caiva yuktaya cevara param vadanti tad-viruddha yo vadet tasman na cdhama. iti. rutaya-the Srutis; smtaya-the Smrtis; ca-and; eva-indeed; yuktaya-logic; ca-also; varam-

God; param-the Sypreme; vadanti-say; tad-viruddham-refuting that; ya-who; vadet-speaks; tasmantherefore; na-not; ca-and; adhama-the lowest; iti-thus. "The rutis and Smtis all affirm that the Supreme Personality of Godhead certainly exists. Anyone who tries to refute the existence of God is lowest of the low." Text 13 asatyam apratiha te jagad hur anvaram aparaspara-sambhta kim anyat kma-haitukam asatyam-unreal; apratiham-without foundation; te-they; jagat-the cosmic manifestation; huis said; anvaram-with nocontroller; aparaspara-by mutual lust; sambhtam-caused; kim anyatthere is no other cause; kma-haitukam-it isd due to lust only. The view of the atheists is also described in these words of Bhagavad-gta' (16.8,: "They say that this world is unreal, that there is no foundation, and that there is no God in control. It is produced of sex desire, and has no cause other than lust."* Text 14 iti r-gtopaniad-di-dyaivnvara-vdina eva vycakate. asatyam- mithy-bhtamsatysatybhym anirvacanyatvenpratiham- nirdea-nyam- sthnau puruatva-vat brahmavaratvasyjna-mtra-kalpitatvd varbhimn tatra kacin nstty anvaram eva jagat aparaspara-sambhtam andy-ajna-parasparsambhtam. aparaspara kriy-satatye. ata kma-haitukam- mana-sakalpa-mtra-jtam- svapna-vad ity artha. iti-thus; r-gtopaniat-of r Bhagavad-gita; di-beginning; dya-by the view; eva-indeed; anvara-vdina-the atheists; eva-indeed; vycakate-says; asatyam-unreal; mithy-bhtam-unreal; satysatybhym-both real and unreal; anirvacanyatvena-because it cannot be said; apratihamwithout foundation; nirdea-nyam-withotu description; sthnau-in situation; puruatva-vat-like a person; brahmai-in Brahman; varatvasya-of the state opf the Supreme Personality of Godhead; ajna-ignorance; mtra-only; kalpitatvt-because of ebing an imagination; vara-the Supreme Personality of Godhead; abhimn-thinking; tatra-there; kacin-someone; na-not; asti-is; iti-thus; anvaram-atheism; eva-indeed; jagat-universe; aparaspara-sambhtam-mutually created; andyajna-beginningless ignorance; paraspara-mutual; asambhtam-not created; aparaspara-not mutual; kriy-satatye-in the reailty of the action; ata-then; kma-haitukam-the cause is lust;

mana-sakalpa-imagination of the mind; mtra-only; jtam-produced; svapna-a dream; vat-like; itithus; artha-the meaning. Thus, in these words of Bhagavad-gta' and other scriptures, the philosophy of atheism is described. Here the word "asatyam" means "unreal". It cannot be said that the world is both real and unreal. Here "apratitham" means "there is no foundation". Here the Bhagavad-gta' verse says, "Because they think that God is created by the imagination, the atheists think that they are God themselves. Therefore they say that there is no God (anvaram). They say that we have created the world (jagat, ourselves (aparaspara-sambhtam), because of our beginningless ignorance, and we have created it out of the desires in our minds (kma-haitukam), as one creates things in a dream." That is the meaning. Text 15 atra pravttim- ca ity din tem- saskra-doa ukte etam- dim ity din tu gatis" ca nindiyata iti jeyam. ebhir eva brahmaa aivaryopdhir maypi jvjna-kalpita. tayaiva jagatsir iti matam. atra-here pravttim- ca ity din-in Bhagavad-gita 16.7; tem-of them; saskra-doa-because of the fault of previous impious deeds; ukte-from the statement; etam- dim ity din-in Bhagavadgita 16.9; tu-indeed; gati-goal; ca-and; nindiyata-is criticized; iti-thus; jeyam-to be understood; ebhi-by them; eva-indeed; brahmaa-of the Supreme; aivaryopdhi-the opulence; may-maya; api-even; jva-of the individual spirit souls; ajna-by the ignorance; kalpita-imagined; tay-by that; eva-indeed; jagat-si-the creation of the material world; iti-thus; matam-considered The atheists and demons are also described in these words of Bhagavad-gta' (16.7): "Those who are demonic do not know what is to be done and what is not to be done. Neither cleanliness, nor proper behavior, nor truth is found in them."* The faults of the demons are also described in these words of Bhagavad-gta' (16.9): "Following such conclusions, the demonic, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world."* In this way the demons' activities are criticized. The demons say that the glories of the Supreme Personality of Godhead are all an illusion (my), that the Lord's glories are created by the imaginations of the living beings. They say that the Supreme Lord's creation of the material world is all mythology. Text 16

yad uktam- tadya-bhye tad-ananyatvam ity di stre sarvajevarasytma-bhte ivavidyakalpite nma-rpe tattvtattvbhym anirvacanye sasra-prpaca-bja-bhte sarvajevarasya my-akti praktir iti ruti-smtyor abhilapyeta iti. yat-what; uktam-said; tadya-bhye-in the commentary; tad-ananyatvam ity di stre-in the Vedanta-sutra 2.1.14; sarvaja-all-knowing; varasya-of the Supreme Personality of Godhead; tmabhte-self-manifested; iva-like; avidya-ignorance; kalpite-imagined; nma-rpe-names and forms; tattva-truth; atattva-untruth; bhym-valled; anirvacanye-indescribable; sasra-prpaca-bjathe seed of the material creation; bhte-manifested; sarvajevarasya-of the all-knowing Supreme Personality of Godhead; my-akti-the maya potency; prakti-matter; iti-thus; ruti-smtyo-by the Sruti and Smrti; abhilapyeta-said; iti-thus. In his commentary on Vednta-stra (2.1.14), r akarcarya asserts: "The names and forms of the all-knowing Supreme Personality of Godhead are a figment of the imagination. They cannot be described with words. No one can say whether they are real or not. They are created by the souls in the material world. They are manifested from the illusory potency my. They are material. This is described in the ruti and Smti." Text 17 kint atra vidyvidye mama tan ity di r-bhagavad-vkyena tu viruddham iti. kint atra vidyvidye mama tan ity di-in rmad-Bhgavatam 11.11.3; r-bhagavat-of the Supreme Personality of Godhead; vkyena-by the words; tu-indeed; viruddham-refuted; iti-thus. These ideas are refuted by the Supreme Lord Himself in these words (rmad-Bhgavatam 11.11.3): "O Uddhava, both knowledge and ignorance, being products of my~, are expansions of My potency. Both knowledge and ignorance are beginningless and perpetually award liberation and bondage to embodied living beings."*** Text 18 ato myvdatay cyam- vda khyyate. tad evam- ca pdmottara-khae devm- prati pa-stram- gaayat r-mahdevenoktamata-therefore; myvdatay-as the mayavada philosophy; ca-also; ayam-this; vda-word;

khyyate-is famous; tat-that; evam-thus; ca-and; pdmottara-khae-in the Padma Purana, Uttarakhanda; devm-Goddess; prati-to; pa-stram-the scriptures of the blasphemers; gaayatconsidering; r-mahdevena-by Lord iva; uktam-said. This impersonalist and atheist philosophy is called "myvda" (the philosophy of my). In the Padma Purna, Uttara-khaa, in the course of describing the scriptures of the blasphemers and atheists, Lord iva tells Goddess Prvat: Text 19 myvdam asac chstra pracchanna baudham ucyate mayaiva kathita devi kalau brhmaa-rpi myvdam-the philosophy of mayavada; asac-chstram-false scriptures; pracchannam-covered; baudham-Buddhism; ucyate-is said; maya'by me; eva-only; kathitam-executed; devi-O goddess of the material world; kalau-in the age of Kali; brhmaa-rpi-having the body of a brahmana. "The myvda philosophy is impious. It is covered Buddhism. My dear Prvat, in the form of a brhmaa in Kali-yuga I teach this imagined Myvda philosophy."* Text 20 vednte tu mah-stre myvdam avaidikam mayaiva vakyate devi jagat na-krat. iti. vednte-in Vedanta; tu-indeed; mah-stre-the great scripture; myvdam-mayavada; avaidikam-against the Vedas; maya-ny me; eva-indeed; vakyate-is said; devi-O goddess; jagatm-of the worlds; na-krat-causeing the destruction; iti-thus. "Similarly, in explaining Vednta, I describe the same myvda philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord."* Text 21

tac csurm- mohanrtham- bhagavata evjayeti tatraivoktam asti. tath ca pdma evnyatra aive ca tac-that; ca-also; asurm-of the demons; mohana-bewilderment; artham-for the purpose; bhagavata-of the Supreme Personality of Godhead; eva-indeed; jay-by the order; iti-thus; tatrathere; eva-indeed; uktam-said; asti-is; tath-so; ca-also; pdma-in the Padma Purana; eva-indeed; anyatra-in another place; aive-in the iva Purana; ca-also. In order to bewilder the demons, the Supreme Personality of Godhead Himself ordered Lord iva to preach the myvda philosophy. This is confirmed by the following quote from both the Padma Pura and the iva Pura, where the Supreme Personality of Godhead tells iva: Text 22 dvpardau yuge bhtv kalay manudiu svgamai kalpitais tva ca jann mad-vimukhn kuru dvpardau yuge-after the Dvapara yuga; bhtv-becoming; kalay-by a part; manudiu-in human beings and others; svgamai'by your own scriptures; kalpitai-imagined; tvam-you; ca-and; jann-the people; mad-vimukhn'averse to Me; kuru-please make. "In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them."* Text 23 iti r-bhagavad-vkyam iti dik. ata evoktam- r-nsiha-pure yama-vkye iti-thus; r-bhagavad-vkyam-the words of the Supreme Personality of Godhead; iti-thus; dikthe direction; ata eva-therefore; uktam-said; r-nsiha-pure-in r Nsiha Purana; yamavkye-in the words fo Yamara. These words were spoken by the Supreme Personality of Godhead Himself. The same truth is also described in the r Nsiha Pura, where Yamarja says: Text 24

vidhara-kaa-bhaka-akaroktr daabala-pacaikhkapda-vdn mahad api su-vicrya loka-tantra bhagavad-upstim te na siddhir asti. iti. visdhara-Patanjali; kanabhaka-Kanada; sakara-of akara; ukti-the words; daabala-Buddha; pacaikha-sankhya; akapada-Gautama; vdan-philosophies; mahat-great; api-also; su-vicryacarefully studying; loka-tantram-the materialistic Tantras; bhagavad-upstim-devotional service to the Supreme Personality of Godhead; te-without; na-not; siddhi-perfection; asti-is; iti-thus. "They who carefully study the philosophies of Patajali, Kada, akarcrya, Buddha, PseudoKapila, Gautama, and other materialistic authors, and who neglect devotional service to the Supreme Personality of Godhead, do not attain perfection." Text 25 sarve 'tra vda-grantha eva nirdia. na tu mantra-grantha iti namaksram eva skn nirdiam iti ca nnyath mananyam. nandamayo 'bhyst ity diu vednta-stra-kara-matam- tatra dyata iti. sarve-all; 'tra-here; vda-grantha-scriptures; eva-indeed; nirdia-indicated; na-not; tu-but; mantra-grantha-mantra scriptures; iti-thus; namaksram-obeisasnces; eva-indeed; skn-directly; nirdiam-indicated; iti-thus; ca-and; na-not; anyath-otherwise; mananyam-to be considered; nandamayo 'bhyst ity diu-in Vedanta-sutra 1.1.12; vednta-stra-of Vedanta-sutra; kara-of the author; matam-the opinion; tatra-there; dyata-is refuted; iti-thus. In this list the scriptures of all the different philosophies are mentioned. Only the mantrascriptures and some other scriptures are excluded. In the following words (Vednta-stra 1.1.12), the author of Vednta-stra refutes all these philosophies: nandamayo 'bhyst "The Supreme Personality of Godhead is by nature full of joy."* Text 26 ato yat kvacit tat-tat-praas v syt tad api nitnta-nstika-vdam- nirjityenpy stikavda sthapit ity apekay jeyam. tasmt svatantra vara eva sarva-sra. na tu jva. svjnena sva-aktyaivety ytam.

ata-then; yat-what; kvacit-somewhere; tat-tat-praas-praise of various scritpures; v-or; sytmay be; tat-that; api-also; nitnta-nstika-vdam-the great atheistic theories; nirjitya-defeating; aena-with a part; api-also; stika-vda-the religious philosophy; sthapit-established; iti-thus; apekay-in relation; jeyam-to be known; tasmt-from that; svatantra-independent; vara-the Supreme Personality of Godhead; eva-indeed; sarva-sra-the creator fo all; na-not; tu-but; jvathe individual spirit soul; svjnena-by his own knowledge; sva-aktya-by his own power; evaindeed; iti-thus; ytam-attained. By the descriptions in various parts of the scriptures, the philosophy of atheism and impersonalism is soundly refuted, and the philosophy of theism and devotion is firmly established. In this way it is seen that the Supreme Personality of Godhead is creator of all. By his own knowledge and his own power the individual spirit soul does not have the power to create. Text 27 tad uktam- r-bdaryaenpi bahutra samj-mrti-kl~ptis tu tri-vtkur ata upadet ity diu. tat-that; uktam-said; r-bdaryaena-by r Vyasadeba; api'also; bahutra samj-mrti-kl~ptis tu tri-vtkur ata upadet ity diu-Vedanta-sutra 2.4.21. That the Supreme Personality of Godhead is the creator of the world is confirmed by r Vysadeva in the following words of Vednta-stra (2.4.20): samj-mrti-kl~ptis tu tri-vtkur ata upadet "The Supreme Personality of Godhead created the world. That is the teaching of the scriptures." Text 28 ata tan-mano 'sjta mana prajpatim ity dau mana-abdena samai-mano-'dhiht rmn aniruddha eva bahu sym- prajyeya tat-sakalpa eva v vcya. ata-then; tan-mana-the nind; asjta-created; mana-mind; prajpatim'Brahma; iti-thus; daubeginning; mana-manah; abdena-by the word; samai-mano-'dhiht-the oerigin of all minds; rmn-r ; aniruddha-Aniruddha; eva-indeed; bahu-many; sym-I will be; prajyeya-I will father children; tat-sakalpa-that desire; eva-indeed; v-or; vcya-to be said That the Supreme Personality of Godhead is the creator of the world is also described in these words of the scriptures:

"The Supreme Personality of Godhead created mind, and mind created the demigod Brahm." Here the word "mana" (mind, refers to Lord Aniruddha, the presiding Deity who controls all minds. That the Supreme Personality of Godhead is the creator of the world is also described in these words of the Chndogya Upaniad (6.2.3): "The Supreme Personality of Godhead then thought: Let Me become many. I will father the many living entities." In this way it is said that the material world was created by the Supreme Lord's desire. Text 29 sa ca satya-svabhvikcintya-akti paramevaras tuccha-myikam- api na kuryt. cintmanm adhipati svayam- cintmair eva v ka-kanakdi-vat. sa-that; ca-and; satya-svabhvikcintya-akti-the inconceivable potency; paramevara-the Supreme Personality of Godhead; tuccha-insignificant; myikam-maya; api-also; na-not; kuryt-may do; cintmanm-of cintamani jewels; adhipati-the king; svayam-personally; cintmaicintamani; eva-indeed; v-or; ka-kanakdi-vat-like false gold or other like things. As the king of cintmai jewels does not create false gold, so the Supreme Personality of Godhead, who is master of inconceivable transcendental potencies, does not directly create the insignificant illusory potency called my. Text 30 tath ca madhva-bhy-pramit ruti athainam hu satya-karmeti satyam- hy evedamvivam asjta iti. tath-so; ca-and; madhva-bhy-pramit-quoted in r Madhva Acarya's commentary; rutiSruti; atha-now; enam-Him; hu-say; satya-karma-whose actions are true; iti-thus; satyam-real; hiindeed; eva-indeed; idam-this; vivam-material world; asjta-created; iti-thus. In his commentary, r Madhvcrya quotes the following words of the ruti-stra: "the sages say that whatever the Supreme Lord creates is real. Therefore the material world is also a reality."

Text 31 eva ca satya-vrata satya-para tri-satya satyasya yoni nihita ca satye satyasya satya ta satya-netra satytmaka tva araa prapann evam-thus; ca-and; satya-vratam-the Supreme Personality of Godhead, who never deviates from His vow; satya-param-whom is the Absolute Truth (as stated in the beginning of rmadBhgavatam, satya para dhmahi); tri-satyam-He is always present as the Absolute Truth, before hte ceration of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasya-of all relative worlds, which are emanations from the Absolute Truth, Ka; yonim-the cause; nihitam-entered; ca-and; satye-in the five factors thatcreate this material world (namely the five elements - earth, water, fire, air, and ether); satyasya-of all that is accepted as the truth; satyamthe Lord is the original truth; ta-satya-netram-He is the origin of whatever truth is pleasing (sunteram); satytmakam-everything pertaining to the Lord is truth (sac-cid-ananda- His body is truth, His knowledge is truth, and His pelasure is truth); tvam-unto You; araam-offering full surrender; prapanna-we are completely under Your protection. That the material world is real for it is created by the Lord is also affirmed by the following prayer (rmad-Bhgavatam 10.2.26): "O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation-creation, maintenance, and annihilation-You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as Antarym, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection."* Text 32 ity atra satya-sakalpatvam- satya-paryaatvam- sy-di-ll-trayeu satyatvam. satyasya vivasya kraatvam. satya eva vive 'sminn antarymitay sthitatvam. satyasya tasya satyathetutvam. satya-vacanasyvyabhicri-des" ca pravartakatvam. satya-rpatvam ity etem arthnm aktam- paripti ca sagacchate.

iti-thus; atra-here; satya-sakalpatvam-whose desires are always fulfilled; satya-parayanatvambeing devoted to the truth; sy-di-beginning with creation; ll-trayeu-in three pastimes; satyatvam-truth; satyasya-of ther truth; vivasya-of the universe; kraatvam-the state of being the cause; satya-truth; eva-indeed; vive-in the universe; 'sminn-in this; antarymitay-as the antaryami; sthitatvam-situated; satyasya-of the truth; tasya-of this; satyat-of truth; hetutvam-the state of being the cause; satya-vacanasya-of the word "truth"; avyabhicri-withotu wavering; defrom the vision; ca-and; pravartakatvam-the state of being the creator; satya-rpatvam-the form of the truth; iti-thus; etem-of them; arthnm-meanings; ktam-done; parip-arrangement; caand; sagacchate-attains. In this verse it is said that because the Supreme Personality of Godhead is devoted to the truth, and because all His desires are at once fulfilled, therefore the Lord's pastimes of creating, maintaining, and destroying the material worlds is a reality. It is the truth. In this verse the first "satyasya" means "of the material world, which is real because the Supreme Lord is its creator", "satye" means "in the material world, which is real because the Supreme Personality of Godhead stays within it as the Supersoul", and the second "satyasya" means "of the material world, which is real because the Supreme Lord is the origin from whence it has come". Thus it is said here that the Supreme Personality of Godhead is the creator of the material world, which is again and again described here as real (satya). That is the meaning of these words. Text 33 anyath satyasya yonim ity dau traye tatrpi nihitam- ca satya ity atrkasmd ardha-jaratyanyyena kaa-kalpanamayrthntare tu bhagavata sva-pratirutam- satya-ktam- yat tat-tadyuktam evety ato brahmdibhis tasya tath stave svrasya-bhaga syt. prakrama-bhagas" ca. tasmt satyam eva vivam iti sthitam. rutaya r-bhagavantam. anyath-otherwise; satyasya yonim ity dau-beginning withthe words "satyasya yonim; traye-in three; tatrpi-still; nihitam-entered; ca-and; satya-truth; iti-thus; atra-here; akasmt-suddenly; ardha-jaratya-nyyena-by the analogy of the half-old lady; kaa-kalpanamayrtha-in a difficult meaning; antare-in another; tu-indeed; bhagavata-of the Supreme Personality of Godhead; svapratirutam-own promise; satya-ktam-made truth; yat-what; tat-tad-yuktam-with that; eva-indeed; iti-thus; ata-then; brahmdibhi-by the demigods headed by Brahma; tasya-of this; tath-then; stave-in the prayer; svrasya-bhaga-breaking the suitableness; syt-is; prakrama-bhagabreaking the sequence; ca-and; tasmt-from that; satyam-truth; eva-indeed; vivam-the universe; itithus; sthitam-situated; rutaya-the Personified Vedas; r-bhagavantam-to the Supreme Personality of Godhead. The three words statements "satyasya yonim", "nihitam", and "satye" affirm that the material world is real. Only with a very labored and unnatural interpretation can one avoid accepting this truth. Also, one cannot accept the other statements of the scriptures and reject this statement. The

scriptures must be accepted as a whole, without accepting some parts and rejecting others. This is explained in the example of ardha-jaratya-nyya. In this way it is affirmed that the Lord keeps His promise and the material world is a reality. To interpret this verse in any other way would break the logical and grammatical sense of this verse, which was spoken by Brahma' and the demigods. In this way it is proved that the material world is real,. The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas to the Supreme Personality of Godhead. Anuccheda 72 Text 1 tad evam- na yad idam agra sa ity anena prakta-laye 'pi sat-krya-vde 'nugamita. tyantike tu moka-lakaa-laye na pthivy-dnm- na. jva-ktena tath bhvana-mtrea svbhvikaparamtma-akti-maynm- tem- nyukte. tat-that; evam-thus; na yad idam agra sa ity anena-in rmad-Bhgavatam 10.87.37; prakta-layein material destruction; 'pi'also; sat-krya-vde-in the philosophy that the material world is real; 'nugamita-is accepted; tyantike-greatly; tu-indeed; moka-lakaa-laye'in destruction characterized by liberation; na-not; pthivy-dnm-of the elements beginning with earth; nadestruction; jva-ktena-done by the individual spirit souls; tath-so; bhvana-mtrea-simply by imagination; svbhvika-paramtma-akti-maynm-consisting of the natural potency of the Supreme Personality of Godhead; tem-of them; na-destruction; ayukte-because of being illogical. In rmad-Bhgavatam (10.87.27, it is said: "The cosmic manifestation, because of the flickering nature of its impermanent existence, appears to less-intelligent men to be false."* In this way it is understood that even after the time of cosmic devastation, the material energy continues to exist. Here the word "cosmic devastation" refers to liberation from the material world. It does not describe the destruction of the element earth and the other material elements. Therefore it is not at all logical to say that the material elements, which are all potencies of the Supreme Personality of Godhead, can be destroyed by the imagination or the whim of individual spirit souls. Text 2 labdha-mokeu r-parkid-disu tad-deha-sthnam api pthivy-dy-asnm- sthite ravat tath hirayagarbhasnm- buddhy-dnm api bhaviyati. atas te adhysa-parityga

evtyantika-laya ity ucyate. labdha-obtained; mokeu-liberation; r-parkid-disu-beginning with r Pariksit; tad-dehasthnam-the place of the body; api-also; pthivy-di-beginning with earth; asnm-of parts; sthite-from the situation; ravat-by hearing; tath-so; hirayagarbhasnm-of the parts of Hirayagarbha; buddhy-dnm-beginning with intelligence; api-also; bhaviyati-will be; ata-then; tev-in them; adhysa-residence; parityga-renunciation; eva-indeed; tyantika-great; layadevastation; iti-thus; ucyate-is said. In the scriptures' description of how King Parkit and other great souls attained liberation it is said that the soul then leaves its home in the material body made of earth, intelligence, and a host of other ingredients that are part and parcel of the Hirayagarbha (universal form). This departure of the soul from the material body is called "the great devastation". Text 3 ata eva ghae bhinne ghaka ka syd yath pur eva dehe mte jvo brahma sampadyate puna. ity atra. ata eva-therefore; ghae-pot; bhinne-broken; ghaka-the sky within the pot; ka-sky; sytis; yath-as; pur-before; evam-thus; dehe-the body; mte-dead; jva-the soul; brahma-spirit; sampadyate-attains; puna-again; iti-thus; atra-here. This great devastation is also described in these words of rmad-Bhgavatam (12.5.5 and 12.5.1112): "When a pot is broken, the portion of the sky within the pot remains as the element sky, just as before. In the same way, when the gross and subtle bodies die, the living entity within resumes his spiritual identity."*** Text 4 tath eva samkya ctmna tmany dhya nikale

daanta takaka pade lelihna vinanai na drakyasi arra ca viva ca pthag tmana tath-so; evam-thus; samkya-seeing; ca-and; tmnam-self; tmani-in theself; dhya-accepting; nikale-pure; daantam-biting; takakam-Taksaka; pade-in the foot; lelihnam-licking; vinanaiwith poison mouths; na-not; drakyasi-you will see; arram-body; ca-and; vivam-material universe; ca-and; pthag-different; tmana-from the self. "Thus resigning yourself to the Supreme Soul, who is free from all material misidentifications, you will not even notice the snake-bird Takaka when he approaches you with his poison-filled fangs and bites your foot. Nor will you see your dying body or the material world around you, because you will have realized yourself to be separate from them."*** Text 5 ity atrpy updhe samyoga eva parityajyate. na tu tasya mithytvam- pratipadyate. tath hi buddhndriyety di prakaraam. tatra tad-rayatva-tat-prakyatva-tad-avyatiriktatvebhyo hetubhyo buddhndriydnm- paramtma-svabhva-akti-mayatvam ha iti-thus; atra-here; api-also; updhe-of the material designation; samyoga-contact; eva-indeed; parityajyate-is rejected; na-not; tu-but; tasya-of that; mithytvam-falsity; pratipadyate-is accepted; tath-so; hi-indeed; buddhndriyety di-beginnignw ith intelligence and senses; prakaraamexplanation; tatra-there; tad-rayatva-the shelter of that; tat-prakyatva-to be manifested; tadavyatiriktatvebhya-different from that; hetubhya-from the causes; buddhndriydnmbeginning with the intelligence and senses; paramtma-svabhva-akti-mayatvam-consisting of the potency of the Supreme Personality of Godhead; ha-said. Because the soul in this way leaves all contact with the material body, it is seen that the material body is not an illusion. In another place in rmad-Bhgavatam, where the intelligence, senses, and other aspects of the material body are discussed, it is said that the intelligence, senses, and other parts of the material body are all manifested from the potency of the Supreme Personality of Godhead, for they have Him as their ultimate basis and their creator, and because they are, in one sense, not different from Him. This is described in the following words (rmad-Bhgavatam 12.4.23): Text 6 buddhndriyrtha-rpea

jna bhti tad-rayam dyatvvyatirekbhy dy-anta-vad avastu yat buddhi-intelligence; indriya-senses; artha-rpea-sense objects; jnam-knowledge; bhtimanifests; tad-rayam-shelter; dyatva-making visible; avyatirekbhym-non-difference; dy-antavat-possessing beginning and end; a-vastu-insubstantial; yat-what. "It is the Absolute Truth alone who manifests in the forms of intelligence, the senses, and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause."*** Text 7 antakaraa-bahi-karaa-viaya-rpea paramtma-lakaam- jnam eva bhti. tasmd ananyad eva buddhy-di-vast ity artha. yatas tad rayam- tem raya-rpam- ta jnam. klbatvam ram. antakaraa-internal senses; bahi-karaa-external senses; viaya-rpea-with the range of perception; paramtma-lakaam-characterized by the Supersoul; jnam-knowledgd; eva-indeed; bhati-ios manifested; tasmt-from that; ananyat-without another; eva-indeed; buddhy-di-vastvbeginning with intelligence; iti-thus; artha-the meaning; yata-from which; tat-that; rayamshelter; tem-of them; raya-rpam-as the shelter; taj-that; jnam-knowledge;. klibatvam-neuter; arsam-the poetic license of the sages. Here the words "jnam bhti" means "the Supreme Personality of Godhead manifests as the internal and external senses". This means that the Supreme Lord is, in one sense, not different from them. Here the word "tad-rayam" means that the Supreme Lord is the shelter in which they rest. The use of the neuter gender in this word is the poetic license of the sages. Text 8 tathpi rja-bhtyayor ivtyanta eva bheda syt. tatra het-antare 'py ha dyatvam- tatprakyatvam. avyatirekas tad-vyatireke 'vyatirekas tbhym. tathpi-still; rja-of a king; bhtyayo-and a servant; iva-like; atyanta-great; eva-indeed; bhedadifference; syt-is; tatra-there; het-antare-in another reason; 'pi-also; ha-said; dyatvamdrtsyatvam; tat-prakyatvam-the manifestor of that; avyatireka-not different; tad-vyatirekedifferent; 'vyatireka-not different; tbhym-by both.

As a king and a servant are very different, so the Lord is very different from these, His creations. Here the word "dyatva" means "He who manifests", and "avyatireka" means simultaneously one and different". Text 9 tasmt eka-dea-sthitasygner jyotsn vistri yath ity di vad buddhy-dnm- tat-svbhvikaaktimayatvam eva setsyatti bhva. tasmt-therefore; eka-dea-sthitasygner jyotsn vistri yath ity di-r Viu Purana 1.22.55; vat-like; buddhy-dnm-beginning with the intelligence; tat-svbhvika-aktimayatvam'being His own potency; eva-indeed; setsyatti bhva-is the meaning. This described in the following words of r Viu Pura (1.22.55): "Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, the Parabrahman, are spread all over this universe."* In this way it is seen that the intelligence, senses, and other ingredients of the material body are all manifested from the potency of the Supreme Personality of Godhead. That is the meaning. Text 10 yat khal dy-antavad vanig-vithy-dau siddham- ukty-dau kadcid evropitam- rajatam- tat punar avastu tad-rayakatva-tat-prakyatva-tad-vyatirekbhvt ukty-di-vastu na bhavati. uktydibhyo 'nanyan na bhavatty artha.tatas" caika-vijnena sarva-vijna-pratija virudhyeteti bhva. evam asat-krya-vdntare 'pi jeyam. yat-what; khalv-indeed; dy-antavat-possessing a beginning and an end; vanig-vithy-daubeginning with the path of merhcnats; siddham-proved; ukty-dau-beginning with the seashell; kadcit-sometimes; eva-indeed; ropitam-artifical imposition; rajatam-silver; tat-taht; puna-again; avastu-insubstantial; tad-rayakatva-the shelter of that; tat-prakyatva-the manifestor of that; tadvyatireka-not different from that; abhvt-because of the non-existence; ukty-di-vastu-things that begin with the seashell; na-not; bhavati-is; ukty-dibhya-beginning with the seashell; 'nanyan-not different; na-not; bhavati-is; iti-thus; artha-the meaning; tata-then; ca-and; ekavijnena-with one knowledge; sarva-vijna-pratija-all-knowing; virudhyeta-is refuted; iti-thus; bhva-the meaning; evam-thus; asat-krya-vdntare-different from the view that the materisl world is unreal; 'pi-also; jeyam-to be understood.

Here the words "dy-anta-vad avastu" indicate that the material world is not an illusion, like the illusion of silver that glitters on a seashell. The example of the seashell is not appropriate, for the seashell is not the shelter or manifestor of the world, nor is it, in one sense, non-different from the world. Therefore this example cannot be used to describe the Supreme Personality of Godhead and the material world. In this way the theory of they who assert that the material world is unreal is refuted. Anuccheda 73 Text 1 ekasypi vastuno ''sa-bhedenrayrayitvam- svayam eva dntena spaayati ekasya-of mone; api-aslo; vastuna-in truth; asa-a part; bhedena-with the difference; rayashelter; rayitvathe status of they who take shelter; svayam-personally; eva-indeed; dntena-by an example; spaayati-clarifies. That the Supreme Lord, who is the shelter of all, is in one sense not different from all of existence, which takes shelter of Him, is clearly explained by the following example given by rmad-Bhgavatam (12.4.24): Text 2 dpa caku ca rpa ca jyotio na pthag bhavet eva dh khni mtra ca na syur anyatamd tt dpa-lamp; caku-eyes; ca-and; rpam-form; ca-and; jyotia-of light; na-not; pthag-different; bhavet-may be; evam-thus; dh-intelligence; khni-sky; mtra-the sense objects; ca-and; na-not; syu-are; anyatamt-from what is different; tt-different. "A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically non-different from the element fire. In the same way, intelligence, the senses, and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them."*** Text 3

dpas" caku-rpnm- mah-bhta-jyotir-asa-rpatvd dipdikam- na tata pthak. evam- dpaprabhtini tt pramtmano na pthak syu. tathpi yath mah-bhta-jyotir dpdi-doea na lipyate. tath buddhy-di-doea paramtmpi. tadvad asypy anyatamatvd ity ha anyatamd iti. dpa-lamp; caku-rpnm-of eyes; mah-bhta-jyotir-asa-rpatvt-because having the nature of a particle of light; dipdikam-beginning with the lamp; na-not; tata-from that; pthak-different; evam-thus; dpa-prabhtini-beginning with the lamp; tt-different; pramtmana-from the Supreme Personality of Godhead; na-not; pthak-different; syu-are; tathpi-still; yath-as; mahbhta-jyoti-the great light; dpdi-doea-with thr defect of the lamps and other things; na-not; lipyate-is touched; tath-so; buddhy-di-doea-with ther fault fo the things that begin with intelligence; paramtm-the Supreme Personality of Godhead; api-also; tadvat-in the same way; asya-of that; api-also; anyatamatvt-becauswe of being different; iti-thus; ha-said; anyatamtdifferent; iti-thus. Here the words "na pthak" mean "A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically non-different from the element fire." "Na pthak" also means "In the same way, intelligence, the senses, and sense perceptions have no existence separate from the supreme reality." Still, the Supreme Lord is not touched by any of the defects present in the lamp, the intelligence, or any other like thing. That is why this verse declares that the Supreme Lord is also different from His creation (anyatamt). Anuccheda 74 Text 1 tad evam- dh-prabhtnm- paramtma-svbhvika-aktimayatvam uktv tathpi tebhyo bahiraga-aktimayebhyo 'ntaraga-akti-taastha-akti-viia-paramtmano 'nyatamatvena tem auddhatva-vyajanaya sadoatvam uktv teu dh-prabhtiu adhysam- pratiyajayitum- tisrsu dhvttiu tvac chuddhasyaiva jvasya sakaraam adhysam ha tat-that; evam-thus; dhi-prabhtnm-beginning with intelligence; paramtma-svbhvikaaktimayatvam-consisting of the potency of the Supreme Personality of Godhead; uktv-saying; tathpi-still; tebhya-from them; bahiraga-aktimayebhya-made of the Lord's ecternal potency; 'ntaraga-akti-the internal potency; taastha-akti-marginal potency; viia-specific; paramtmana-of the Supreme Personality of Godhead; 'nyatamatvena-by being different; tem-of them; auddhatva-of impurity; vyajanaya-manifesting; sadoatvam-defect; uktv-saying; teu-in them; dhi-prabhtiu-beginning with intelligence; adhysam-residence; pratiyajayitum-to abandon; tisrsu-three; dhi-vttiu-in the actions of the intelligence; tvac-to that extent; chuddhasya-pure; eva-indeed; jvasya-of the individual spoirit soul; sakaraam-with the senses; adhysam-redience;

ha-said. Although it has been said that the intelligence and other ingredients of the material body are all manifested from the Supreme Lord's own potency, still these ingredients of the material body are the Lord's external potency, which is different from the Lord's internal potency and from the marginal potency, which is the individual spirit souls. The external potency is impure and full of faults. That is why the pure spirit soul leaves its home in the material body. The material body is described in these words of rmad-Bhgavatam (12.4.25): Text 2 buddher jgaraa svapna suuptir iti cocyate my-mtram ida rjan nntva pratyag tmani buddhe-of intelligence; jgaraam-wakefulness; svapna-dream; suupti-drwamless sleep; itithus; ca-also; ucyate-is said; my-the maya potency; mtram-alone; idam-this; rjan-O king; nntvam-variety; pratyag-different; tmani-in the self. "The three states of intelligence are called waking consciousness, dream, and dreamless sleep. O king, these various states are all manifested from the Lord's mya' potency." Text 3 buddhi-vtti-rpam- jgaraam- svapna suuptir itdam- pratyag tmani uddha-jve vivataijasa-prajatvkhyam- nntvam- maya-mtram- my-ktdhysa-mtrea jtam ity artha. buddhi-vtti-rpam-the activities of the intelligence; jgaraam-waking; svapna-sleep; suuptidreamless sleep; iti-thus; idam-this; pratyag-different; tmani-in theself; uddha-jve-in the pure spirit soul; viva-taijasa-prajatvkhyam-called material consciousness; nntvam-variety; mayamtram-made of the maya potency; my-kta-made by maya; dhysa-residence; mtrea-only by; jtam-manifested; iti-thus; artha-the meaning. Here the words "jgaraam- svapna suuptir iti idam" describe the activities of the intelligence, "pratyag-tmani" means "in the pure spirit soul", "nntvam" means "material consciousness", and "mya'-mtram" means "made of the mya' potency". That is the meaning.

Anuccheda 75 Text 1 tata paramtmani buddhy-di-mayasya jagata sato 'pi samparka staram- nstty ha tata-then; paramtmni-in the Supreme Personality of Godhead; buddhy-di-mayasya-made of the mateerial features that begin with the intelligence; jagata-of the material universe; sata-real; 'pi-although; samparka-union; staram-greatly; na-not; asti-is; iti-thus; ha-said. Although the material world, which consists of the intelligence and many other like ingredients, rests within Him, the Supreme Personality of Godhead remains nevertheless untouched and unaffected by it. This is described in the following words of rmad-Bhgavatam (12.4.26): Text 2 yath jaladhar vyomni bhavanti na bhavanti ca brahmada tath viva avayavy-udaypyayt yath-as; jaladhar-clouds; vyomni-in the sky; bhavanti-are; na-not; bhavanti-are; ca-and; brahmai-in the Supreme Personality of Godhead; idam-this; tath-so; vivam-material universe; avayavi-because of creation; udaypyayt-and destruction. "As in the sky sometimes there are clouds and sometimes there are no clouds, so in the Supreme Personality of Godhead sometimes there is a material world and sometimes there is not. This is because sometimes the material world is manifested and sometimes it is dissolved." Text 3 yath vyomni vyoma-krya-vyu-jyoti-salila-prthiva-dhma-pariat jaladhar svem evvayavinm udayd bhavanti dyante. apyayn na bhavnti na dyante ca. te ca tan na spantty artha. tath brahmadam- vivam iti yojyam. avayavi sthla-rpam- vivam. udaya puruottama-di-jta spai-bhva. apyayas tad-di-nimlana-jtas tad-viparyaya. tata skma-rpea tasya sthitir asty eva. jagac chakti-visia-krastitvt. yath-as; vyomni-in the sky; vyoma-sky; krya-effect; vyu-wind; jyoti-light; salila-water; prthiva-earth; aa-particles; dhma-smoke; pariat-transformed; jaladhar-clouds; svem-

own; eva-indeed; avayavinm-whole; udayt-creation; bhavanti-is; dyante-seen; apyayn-from destruction; na-not; bhavnti-is; na-not; dyante-is seen; ca-and; te-they; ca-and; tan-to them; nanot; spanti-touch; iti-thus; artha-the meaning; tath-so; brahmai-in the Supreme Personality of Godhead; idam-this; vivam-universe; iti-this; yojyam-is appropriate; avayavi-the whole; sthlarpam-the great form; vivam-the universe; udaya-manifestation; puruottama-di-jta-born from the glance opf the Supreme Personality of Godhead; spai-bhva-made clear; apyayadissolkution; tad-di-nimlana-jta-born from closing His eyes; tad-viparyaya-the opposite of that; tata-then; skma-rpea-with a subtle form; tasya-of that; sthiti-continued existence; astiis; eva-indeed; jagac-the unierse; chakti-visia-krastitvt-because of being one the the Supreme Personality of Godhead's potencies. Here the words "yath jaladhar vyomni" mean "as in the sky there are many clouds, which consist of wind, light, water, dust, and smoke manifested from the sky", "bhavanti" means "are seen to be manifested from the whole, and are thus visible", and "na bhavanti" means "are not manifested, and are thus invisible". In this way the clouds do not directly touch or affect the sky itself. that is the meaning. The words "brahmadam- tath vivam" are appropriate as part of this example. "Avayavi" means "the great form of the universe", "udaya" means "manifested from the Supreme Lord's glance", and "apyaya" means "dissolved when the Supreme Lord closes His eyes". Even after it is dissolved, the material world continues to exist in a subtle state. This is so because it is one of the Supreme Lord's potencies. Text 4 ittham evoktam- sato 'bhivyajaka kla iti. ittham-in this way; eva-indeed; uktam-said; sato 'bhivyajaka kla iti-rmad-Bhgavatam 11.24.19. This is described in the following words of rmad-Bhgavatam (11.24.19): "Time thus manifests the material world, which is real and eternal." Anuccheda 76 Text 1 tad evam- vaktum- krastitvam- dntena pratipdayati tat-that; evam-thus; vaktum-to say; krastitvam-as thw cause; dntena'with an example;

pratipdayati-shows That the Supreme Personality of Godhead is the cause of the material world is shown by the following example (rmad-Bhgavatam 12.5.27): Text 2 satya hy avayava prokta sarvvayavinm iha vinrthena pratyeran paasyevaga tantava satyam-truth; hi-indeed; avayava-whole; prokta-said; sarvvayavinm-of all parts; iha-here; vin-without; arthena-with the manifestation; pratyeran-perceived; patasya-of cloth; iva-like; agaO dear one; tantava-treads. "the Absolute truth is the origin of all. As threads may be seen as separate from the whole cloth, so the creation may be seen to be separate from the Supreme Lord." Text 3 sarvem avayavinm- sthula-vastnm avayava kraam- satyam- satyo vyabhicra-rahita prokta. loke tath dar#and ity ha vineti. arthena sthula-rpea patenpi vin. sarvem-of all; avayavinm-not the whole; sthula-vastnm-of great things; avayava-the whole; kraam-the cause; satyam-truith; satya-truth; vyabhicra-rahita-without change; prokta-said; loke-in the world; tath-so; dar#ant-from seeing; iti-thus; ha-said; vin-without; itithus; arthena-arthena; sthula-rpea-with the gross form; paena-by cloth; api-also; vin-without. Here "sarvvayavinm" means of all the gross ingredients of the material world". "avayava" means "the cause", "satyam" means "the Absolute Truth", and "prokta" means "is said to be changeless". Then an example from the material world is given. "Vina' arthena" means "as the entire cloth is different". Anuccheda 77 Text 1

tasmin kartstitvam api vyatirekea pratipdayati tasmin-in that; kartstitvam-the status as creator; api-also; vyatirekea'with different; pratipdayati-shows. That the Lord is the Supreme Creator is also described in these words of rmad-Bhgavatam (12.4.28): Text 2 yat smnya-viebhy upalabhyeta sa bhrama yat-what; smnya-the same; viebhym-and different; upalabhyeta'is perceived; sa-that; bhrama-a mistake. "It is a mistake to think in terms of the whole and the part." Text 3 ayam artha. yady evam ucyate. prvam- skmkrepi jagan nst. kintu smnyam- kevalamuddham- brahmaivst tad eva akty nimitta-bhtay viekrea jagad-rpea pariatam iti. tad asat. yato yad eva smnya-viebhym upalabhyeta sa bhramo vivarta-vda eva. tatra hi uddhambrahmaivjna-rpay akty jagat tay vivtam iti matam. na csmkam- tad-abhyupapatti. parima-vdasya sat-kryat-prvakatvd ity artha. ayam-this; artha-the meaning; yadi-if; evam-thus; ucyate-is said; prvam-before; skmkreain a subtle form; api-also; jagan-the universe; na-not; st-was; kintu-however; smnyam-equality; kevalam-only; uddham-pure; brahma-Brahman; eva-indeed; st-was; tat-that; eva-indeed; aktywith the potency; nimitta-bhtay-the cause; viekrea-with a specific form; jagad-rpea-with the form of the universe; pariatam-transformed; iti-thus; tat-that; asat-asat; yata-from which; yatwhich; eva-indeed; smnya-viebhym-the same and different; upalabhyeta-is perceived; sa-that; bhrama-mistake; vivarta-vda-the theory of transformation; eva-indeed; tatra-there; hi-indeed; uddham-pure; brahma-Brahma; aeva-indeed; ajna-of ignorance; rpay-wioth the nature; aktywith the potency; jagat-the universe; tay-by that; vivtam-manifested; iti-thus; matam-thought; nanot; ca-and; asmkam-of us; tad-abhyupapatti-agreement; parima-vdasya-of the theory of transformation; sat-real; kryat-the nature of the effect; prvakatvt-from before; iti-thus; arthathe meaning.

Here is the meaning. Someone may say: "Before the creation the material world did not exist in a subtle form. At that time only the pure Supreme Brahman existed. Then, by the agency of His own potency, the Supreme Brahman transformed Himself into the material world. Therefore the material world is not real. It is an illusion." This theory, called vivarta-vda (the theory of transformation), is expounded here in the words "smnya-viebhym upalabhyeta sa bhrama". According to this theory the Supreme Brahman employs His potency of ignorance to manifest the material world. We do not accept this theory of transformation. the actual truth, that the material world is indeed real, has already been proved in this book. Anuccheda 78 Text 1 nan aprvam eva kryam rambha-vivarta-vdinm iva yumkam api jyatm. tatrha nanv-is it not so; aprvam-not before; eva-indeed; kryam-the effect; rambha-vivarta-vdinmof they who say in the beginning there was a transformation; iva-like; yumkam-of us; api-also; jyatm-is born; tatra-there; ha-said. Here someone may protest: "The effect cannot exist before it is manifested. Therefore we agree with the vivarta-vda (theory of transformation)." If this protest is said, then the following answer is given by rmad-Bhgavatam (12.5.28): Text 2 anyonyaprayt sarvam dyanta-vad avastu yat. anyonya-mutual; aprayt-because of dependence; sarvam-all; dyanta-vat-p"ossessing beginning and end; avastu-insubtsantial; yat-what. "The whole and the part depend on each other for existence. Therefore all that has a beginning and an end is insubstantial." Text 3 yad dy-anta-vad aprvam- kryam- tat punar avastu nirpasaham ity artha. tatra hetu

anyonyaprayt. yvat kryam- na jyate. tvat kraatvam- mc-chukty-der na sidhyati. kraatvsiddhau ca kryam- na jyata eveti paraspara-spekatva-dot. tata kraatva-siddhaye krya-aktis tatrvayam abhyupagantavy. sa ca krya-sukmvasthaiveti krystitvam- sidhyati. tathpi sthla-rpat-padakatvn mrd-de kraatvam api sidhyatti bhva. yat-what; dy-anta-vat-possessing a beginning and an end; aprvam-not before; kryam-the effect; tat-that; puna-again; avastu-is said; nirpaa-description; asaham-unable; iti-thus; arthathe meaning; tatra-there; hetu-the reason; anyonyaprayt-because of mutual dependence; yvatas far as; kryam-effect; na-not produced; jyate; tvat-to that extent; kraatvam-the status fo the cause; mc-chukty-de-beginning with the potency of earth; na-not; sidhyati-is proved; kraatvaof being the cause; asiddhau-in the lack of proof; ca-and; kryam-effect; na-not; jyata-is produced; eva-indeed; iti-thus; paraspara-spekatva-dot-because of the defect of mutual dependence; tatathen; kraatva-siddhaye-to prove the status as the cause; krya-effect; akti-potency; tatra-there; avayam-unavoidably; abhyupagantavy-to be agreed; sa-that; ca-and; krya-effect; sukmvasthathe subtle nature; eva-indeed; iti-thus; krystitvam-the status as effect; sidhyati-is proved; tathpinevertheless; sthla-rpat-the gross form; padakatvn-becasue opf the manifestation; mrd-debeginning wirth earth; kraatvam-the status as the cause; api-also; sidhyati-is proved; iti-thus; bhva-the meaning. Here the words "yad dy-anta-vat" mean "the effect, which does not exist before it is manifested", "avastu" means "which cannot be described". The reason for this is given in the word "anyonyaprayt" (because of mutual dependence). This means that as long as the effect is not manifested, the cause of earth and the other material elements, is not really complete in its existence, and if the cause does not exist, then the effect cannot be manifested. therefore cause and effect are dependent on each other. Therefore, the Lord's potency, which is the effect, must be accepted to exist along with its cause, the Supreme Lord, in order for the Lord to exist in completeness. In this way it is proved that even after the material universe is dissolved, the material world continues to exist in a subtle form. In this way it is proved that the Supreme Personality of Godhead is the original cause of the material world, which is made of the element earth and a host of other ingredients. Anuccheda 79 Text 1 tad evam- svbhvika-aktimayam eva paramtmano jagad ity upasaharati tat-that; evam-thus; svbhvika-aktimayam-made of His opejn potenxcy; eva-indeed; paramtmana-of the Supreme Personality of Godhead; jagat-universe; iti-thus; upasaharatiwithdraws.

That the material world is manifested from the potency of the Supreme Personality of Godhead is also explained in these words of rmad-Bhgavatam (11.4.29): Text 2 vikra khyyamno 'pi pratyag tmnam antar na nirpyo 'sty aur api syc cec cit sama tma-vat vikra-transformation; khyyamna-manifesting; 'pi-even; pratyag tmnam-the Supreme Personality of Godhead; ntar-without; na-not; nirpya-to be described; asti-is; anu-atom; apieven; syc-may be; cec-if; cit-spirit; sama-equal; tma-vat-like the Supreme. "It cannot be said that anything, even the smallest particle, exists that was not manifested from the Supreme Personality of Godhead. if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him." Text 3 yadyapi khyyamna prakamna eva tathpi svalpo 'pi vikra pratyag tmnamparamtmnam- vin tad-vyatirekea svatantratay na nirpyo 'sti. tad uktam- tad-ananyatvavivaraa eva. yadi ca tam- vinpi syt tad cit-sama syc cid-rpea sama sva-praka evbhviyt. tmavat paramtmavann ity aikvasths" cbhviyat. yadyapi-although; khyyamna-khyamana; prakamna-manifesting; eva-indeed; tathpi-still; svalpa-slight; 'pi-eveb; vikra-change; pratyag tmnam-the Supreme Personality of Godhead; paramtmnam-the Supreme Personality of Godhead; vin-without; tad-vyatirekea-different from Him; svatantratay-independently; na-not; nirpya-to be said; 'sti-is; tat-that; uktam-said; tadananyatva-vivaraa-as different from Him; eva-indeed; yadi-if; ca-and; tam-Him; vin-without; apiaslo; syt-is; tad-then; cit-sama-eqaul toi spirit; syc-may be; cid-rpea-with a spiritual form; sama-equal; sva-praka-self manifested; eva-indeed; abhviyt-may be; tmavat-like the Self; paramtmavann-like the Supreme Personality of Godhead; iti-thus; aikvasth-one status; ca-and; abhviyat-would be. Here the word "khyyamna" means "manifested", "vikra" means "even a slight transformation", "pratyag tmnam antar" means "without the Supreme Personality of Godhead, different from Him, or independent of Him", and "na nirpya" means "cannot be said". In this way it is said that the Supreme Personality of Godhead is, in one sense, not different from His creation.

The words "syc cec cit sama tma-vat" mean "if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him." Anuccheda 80 Text 1 nanu yadi paramtmnam- vin vikro nsti. tarhi paramtmana sopdhitve nirupdhitvam- na sidhyati. tasmt sopdher nirupdhir anya eva kim ity atrha nanu-is it not so?; yadi-if; paramtmnam-teh Supreme Personality of Godhead; vin-without; vikra-transformation; na-not; asti-si; tarhi-then; paramtmana-of the Supreme Personality of Godhead; sopdhitve-the state of having a materrial body; nirupdhitvam-teh state of not having a material body; na-not; sidhyati-is proved; tasmt-from that; sopdhe-with a body; nirupdhiwithout a body; anya-asnother; eva-indeed; kim-whether?; iti-thus; atra-here; ha-said. Here someone may ask: "If no material changes occur unless they are begun by the Supreme Personality of Godhead, then the transcendental Supreme Personality of Godhead and the material universe are identical. Can the transcendental Supreme Lord be different from the material universe?" If this question is asked, a reply may be given in these words (rmad-Bhgavatam 12.4.30): Text 2 na hi satyasya nntva avidvn yadi manyate nntva chidrayor yadvaj jyotior vtayor iva na-not; hi-indeed; satyasya-of the Supreme Personality of Godhead; nntva-variety; avidvnignroant; yadi-if; manyate-thinks; nntva-variety; chidrayor-of the two openings; yadvaj-as; jyotior-of the two lights; vtayor-of the two winds; iva-like. "Nothing is separate from the Supreme Personality of Godhead. Anyone who thinks the material world is separate from the Lord is a fool. The Supreme Lord and the material world are like two skies, two lights, or two winds." Text 3

satyasya paramtmano nntvam- na hi vidyate. yadi tasya nntvam- manyate. tarhy avidvan. yatas tasya nirupdhitva-sopdhitva-lakaam- nntvam- mahka-ghakayor yadvat tadvad ghgana-gata-sarva-vypi-tejasor iva bhya-arra-vyvor iva ceti. satyasya-satyasya; paramtmano-of ther Supreme Personality of Godhead; nntva-variety; nanot; hi-indeed; vidyate-is; yadi-if; tasya-of Him; nntva-variety; manyate-thinks; tarhy-then; avidvan-foolish; yatas-from whom; tasya-of Him; nirupdhitva-not having a form; sopdhitvahaving a form; lakaa-characterized; nntva-variety; mahka-of the great sky; ghakayorof the sky within a pot; yadvat-as; tadvad-so; ghgana-gata-in a house; sarva-vypi-present everywhere; tejasor-of light; iva-like; bhya-external; arra-within the body; vyvor-wind; iva-like; ca-and; iti. Here the words "na hi satyasya nntvam" mean "there is not a variety of Supreme Personality of Godheads". The verse then explains, "If someone thinks there are, then that person is a fool". The verse then explains: "The difference between the Supreme Lord and the material world is like the difference between the entire sky and small amount of sky within a clay pot, or like the great sun that shines everywhere and a small lamp shining in a room, or like the wind that blows through the sky and the breath in a single body." Anuccheda 81 Text 1 yasmt vikra khyyamno 'pi pratyag-tmnam antar na nirpyo 'sty aur api. tasmt sarvaabda-vacyo 'pi sa eveti sa-dntam ha yasmt-brcause; vikra khyyamno 'pi pratyag-tmnam antar na nirpyo 'sty aur apirmad-Bhgavatam12.4.29; tasmt-therefore; sarva-abda-vacya-to be said by all words; api-also; sathat; eva-indeed; iti-thus; sa-with; dntam-an example; ha-said. In rmad-Bhgavatam (12.4.29, it is said: "It cannot be said that anything, even the smallest particle, exists that was not manifested from the Supreme Personality of Godhead. if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him." This mean that all words ultimately refer to the Supreme Personality of Godhead. To explain this truth the following example is given in rmad-Bhgavatam (12.4.31):

Text 2 yath hiraya bahudh pratyate nbhi kriy~bhir vyavahra-vartmasu eva vacobhir bhagavn adhokajo vykhyyate laukika-vaidikair janai yath-as; hirayam-god; bahudh-in many ways; pratyate-is known; nbhi-by people; kriy~bhi-by deeds; vyavahra-vartmasu-on the pasths of actions; evam-thus; vacobhi-by words; bhagavn-th4e Supreme Personality of Godhead; adhokaja-who is beyond thematerial senses; vykhyyate-is called; laukika-ordinary; vaidikai-and Vedic; janai-by people. "As gold is called by different names when it is fashioned into different objects, so the Supreme Personality of Godhead is called, in the Vedas and in ordinary speech, by many different names." Text 3 kriy~bhis tat-tad-racana-bhedair bahudh kataka-kualdi-rpena yath svaram eva racobhis tat-tan-nmabhi pratyate. tath lauka-vaidikai sarvair eva racobhir bhagavn eva vykhyyate. kriy~bhi-by actrions; tat-tad-racana-bhedai-by different kinds of creation; bahudh-in many ways; kataka-kualdi-beginning with belts and earrings; rpena-with the forms; yath-as; svaram-gold; eva-indeed; racobhi-by creation; tat-tan-nmabhi-by various names; pratyate-is known; tath-so; lauka-vaidikai-ordinary and Vedic; sarvai-all; eva-indeed; racobhi-by creations; bhagavn-the Supreme Personality of Godhead; eva-indeed; vykhyyate-is called. This verse means: "As gold, when fashioned into belts, earrings, and other ornaments, is called by different names, so the Supreme Personality of Godhead is called by different names in the Vedas and in ordinary speech." Text 4 tad uktam- sarva-nmbhidheyas" ca sarva-vededitas" ca sa iti sknde. tat-that; uktam-said; sarva-nmbhidheya-called by all names; ca-and; sarva-veda-by all the Vedas; ita-worshiped; ca-qand; sa'He; iti-thus; sknde-in ths Skanda Pura.

This is also described by the following words of the Skanda Pura: "Every word that exists may be used as a name for the Supreme Personality of Godhead, who is worshiped by all the Vedas." Anuccheda 82 Text 1 tad evam- jagata paramtma-svabhvika-aktimayatvam uktv tena ca jva-kartkea jnena tan-nanamarthyam- vyajya mokrtham- tad-adhysa-paritygam upadeum- paramtma-aktimayasypi tasyopdhy-adhystmakasyhakrasya jva-svarpa-prakvarakatva-rpam- doamsa-dntam upapdayati tat-that; evam-thus; jagata-of the universe; paramtma-svabhvika-aktimayatvam-the stat eof being a potency of the p; uktv'saying; tena-by that; ca-and; jva-kartkea-as thecreator of the individual souls; jnena-by knowledge; tan-nanamarthyam-able to destroy that; vyajyamanifesting; mokrtham-for the purpose of liberation; tad-adhysa-paritygam-abandoning the home; upadeum-to teach; paramtma-of the Supreme Personality of Godhead; akti-mayasyaconsisting of the potency; api-also; tasya-of that; updhi-body; adhysa-home; tmakasya-consisting of; ahakrasya-of flase ego; jva-of the individual spirit soul; svarpa-own form; prakamanifestation; avarakatva-covering; rpam-form; doam-fault; sa-dntam-with an example; upapdayati-teaches. In this way it has been explained that the material world is a potency of the Supreme Personality of Godhead. Merely by attaining transcendental knowledge, the individual soul cannot attain liberation from the material world, for even then he remains covered by the Lord's potency of falseego. An example is given to explain this in the following words of rmad-Bhgavatam (12.4.32): Text 2 yath ghano 'rka-prabhavo 'rka-dar#ito hy arka-bhtasya ca cakusas tama eva t aha brahma-guas tad-kito brahmakasytmana tma-bandhana yath-as; ghana-cloud; arka-prabhava-manifested from the sun; arka-dar#ita-visible by the sun; hi-indeed; arka-bhtasya-a part and parcel of the sun; ca-and; cakusa-of the eyes; tamadarkness; evam-thusd; tv-indeed; aham-false ego; brahma-gua-a quality of the Supreme Personality of Godhead; tad-kita-visibly because of Him; brahmakasya-a part and parcel of

the Supreme Personality of Godhead; tmana-of the soul; tma-bandhana-bondage. "Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth."*** Text 3 arka-ramaya eva megha-rpena pariat varanti arka-ramaya-rays of the sun; eva-indeed; megha-rpena-in the form of clouds; pariattransformed; varanti-shower rains. Indeed, the sun's rays become transformed into clouds, and as clouds they shower rains. This is described in the following words of the scriptures: Text 4 agnau prsthuti samyag dityam upatihate dity jyate vir ver anna tata praj iti vacant. agnau-in fire; prsthuti-offered oblations; samyag-properly; dityam-the sun; upatihateworships; dityj-from the sun; jyate-is born; vi-rain; ve-from rain; annam-food; tatafrom that; praj-the people; iti-thus; vacant-from the words. "By offering oblations in the fire, one worships the sun-god, for from the sun come rains, from rains come food, and by food the people are nourished." Text 5 ayam artha. yathrka-prabhavo 'rkeaiva dar#ita prakitas" ca ghano nivio megho 'rkabhtasya cakusas tamo divi bhmau ca mahndhakra-rpo bhavati. evam aham- prakthakro

brahma-gua paramtma-akti-krya-bhtas tad-kitas tenaiva paramtmana prakitas" ca. brahmakasya taastha-akti-rpatvt paramtmano yo hnas tasytmano jvasytmabandhana svarpa-prakvarako bhavati. ayam-this; artha-the meaning; yath-as; arka-prabhava-born from the sun; arkea-by the sun; eva-indeed; dar#ita-revealed; prakita-manifested; ca-and; ghana-cloud; nivia-thick; megha-cloud; arka-bhtasya-a part and parcel of the sun; cakusa-of the eye; tama-darkness; divi-in the sky; bhmau-on the gorund; ca-and; mahndhakra-rpa-great darkness; bhavati-is; evam-thus; aham-false ego; prakta-material; ahakra-ego; brahma-gua-the quality fo the Supreme Personality of Godhead; paramtma-akti-krya-bhta-created by a potency of tyhe Supreme Personality of Godhead; tad-kita-seen; tena-by that; eva-indeed; paramtmana-of the Supreme Personality of Godhead; prakita-manifested; ca-and; brahmakasya-of a part and parcelk of the Supreme Personality of Godhead; taastha-akti-rpatvt-because of being the marginal pote cy; paramtmana-of the Supreme Personality of Godhead; ya-who; hna-a small part; tasya-of him; tmana-the soul; jvasytma-bandhana-the bondage of the individual spirit soul; svarpa-own form; praka-manifestation; varaka-concealing; bhavati-is. This is the meaning: The words "yathrka-prabhava" mean "manifested from the sun", "ghana" means "thick clouds", "arka-bhtasya cakusas tama" means "darkness that obscures the vision of the eye, which is a partial expansion of the sun, on the ground and in the sky", "evam aham" means "material false ego", "brahma-gua" means "manifested from a potency of the Supreme Personality of Godhead", "kita" means "manifested from the Supreme Personality of Godhead", "brahmakasya" means "the marginal potency, which is a tiny part-and-parcel of the Supreme Personality of Godhead", and "tmana tma-bandhana" means "which covers the real identity of the individual spirit soul". Anuccheda 83 Text 1 sa cdhysa-parityga svato na bhavati. kintu paramtma-jijsay tat-prabhavenaiveti vaktumprvavad eva dnta-paripm ha sa-that; ca-and; dhysa-home; parityga-leaving; svata-personally; na-not; bhavati-is; kintuhowever; paramtma-of the Supreme Personality of Godhead; jijsay-by knowledge; tatprabhavena-produced from that; eva-indeed; iti-thus; vaktum-to say; prvavat-as before; evaindeed; dnta-example; paripm-method; ha-said. By his own power, the individual spirit soul cannot become free of his entanglement in the material world. However, when a soul becomes eager to know the truth of the Supreme Lord, the

Lord Himself frees the soul from material bondage. This is described in the following example (rmad-Bhgavatam 12.4.33): Text 2 ghano yadrka-prabhavo vidryate caku svarpa ravim kate tad yad hy ahakra updhir tmano jijsay nayati tarhy anusmaret ghana-cloud; yad-when; arka-prabhava-born from the sun; vidryate-is torn apart; cakueye; svarpam-own form; ravim-sun; kate-sees; tad-then; yad-when; hi-indeed; ahakra-false ego; updhi-material desitgnation; tmana-of the soul; jijsay-with eagerness to know; nayatiperishes; tarhi-then; anusmaret-he remembers. "When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his spiritual awareness."*** Text 3 ghano yadrka-prabhavo vidryate iti dnte tad-vidraasya na caku-akti-sdhyatvam. kintu srya-prabhava-sdhyatvam iti vyaktam. anena dntike 'py tmana paramtmano jijsay jtena tat-prasdenhakro nayati palyata ity atre purua-jna-sdhyatvam ahakra-nasya khaitam. ato vivarta-vdo nbhyupagata. ghana-cloud; yad-when; arka-prabhava-born from the sun; vidryate-is broken; iti-thusd; dnte-in part of the example; tad-vidraasya-of the brwaking of it; na-bot; caku-aktisdhyatvam-in the power of the eyes; kintu-however; srya-prabhava-in ther power of the sun; sdhyatvam-ability; iti-thus; vyaktam-manifested; anena-by this; dntike-in the example; apialso; tmana-of the self; paramtmana-of the Supreme Personality of Godhead; jijsay-by the desire to know; jtena-born; tat-prasdena-by His mercy; ahakra-false ego; nayati-perishes; palyata-flees; iti-thus; atra-here; ae-in the part; purua-jna-sdhyatvam-attainable by knowledge of the Supreme Personality of Godhead; ahakra-nasya-destruction of the false ego; khaitam-broken; ata-then; vivarta-vda-the theory of transformation; na-not; abhyupagatasupported. In the example given here with the words "ghano yadrka-prabhavo vidryate" it is seen that the eyes themselves are powerless to dispel the clouds. Only the sun has that power. In the second part of the example the word "tmana" means "of the Supreme Personality of Godhead", "jijsay"

means "when the desire to know is aroused, then the Supreme Lord gives His mercy", and "ahakro nayati" means "then the false ego flees". This means that the false ego perishes when one understands the Supreme Personality of Godhead. The impersonalists' theory of transformation is clearly not supported by this explanation. Text 4 atra copdhir iti vieanena svarpa-bhthakras t anya eveti spa-bhtam. evam- yath dnte ghanamaya-mahndhakarvaraabhvt tat-prabhavena yogyat-labhc ca caku kartrbhtam- svarpam- karma-bhtam kate. sva-svarpa-prakam astitvena jnti. sva-aktiprkayam- labhata ity artha. atra-here; ca-and; updhi-material designation; iti-thus; vieanena-by the adjective; svarpabhta-personal; ahakra-false ego; tv-indeed; anya-another; eva-indeed; iti-thus; spa-bhtammade clear; evam-thus; yath-as; dnte-in the exqample; ghanamaya-made of clouds; mahndhakara-darkness; varaa-covering; abhvt-because of the absence; tat-prabhavena-born from that; yogyat-suitability; labhc-because of the attainment; ca-and; caku-eyes; kartrbhtam-manifested as the doer; svarpam-own form; karma-bhtam-manifested as the deed; katesees; sva-svarpa-prakam-manifested as the original form; astitvena-by the existence; janatiknows; sva-akti-prakatyam-manifestation of His own potency; labhata-attains; iti-thus; artha-the meaning. Here the words "ca updhi" mean "the false ego covering the individual spirit soul". This example explains that when the darkness of the clouds is removed, then the eyes (caku, can see (kate, the original form (svarpam, of the soul. By thus seeing the original form of the soul, one understands the true nature of the soul. In this way the soul's original power is again openly manifested. That is the meaning. Text 5 kadcit tad-kaonmukha san ravim- cekate. tath dntike 'py anusmaret. smartum anusandhtum- yogyo bhavati. tmnam- paramtmnam- ceti ea. kadcit-sometime; tad-kaonmukha-eager to see; san-being so; ravim-the sun; ca-also; katesees; tath-so; dntike-in the example; api-also; anusmaret-remembers; smartum-to remember; anusandhtum-to seek; yogya-appropriate; bhavati-is; tmnam-atmanam; paramtmnam-the Supreme Personality of Godhead; ca-and; iti-thus; ea-the remainder. Sometimes a person is so eager to see the sun that he sees the sun in his memory. Thus, in the second part of this example the word "anusmaret" (he remembers, means "seeing Him in his

memory, a person searches for the Supreme Personality of Godhead". Anuccheda 84 Text 1 nigamayati yadaivam etena viveka-hetin my-mayhakratma-bandhanam chittvcyuttmnubhavo 'vatihate tam hur tyantikam aga samplavam nigamayati-the scriptures declare; yad-when; evam-thus; etena-by this; viveka-hetin-with discrimination; my-of illusion; maya-consisting; ahakraa-false ego; tma-of the soul; bandhanam-bondage; chittv-cutting; acyuta-of the infallible Supreme Personality of Godhead; tma-self; anubhava-perception; avatihate-remains; tam-that; hu-say; tyantikam-great; agaO dear one; samplavam-devastation. Seeing the Supreme Personality of Godhead and attaining liberation from the material world are also described in these words (rmad-Bhgavatam 11.4.34): "By cutting the soul's bonds of false ego with the sword of intelligence, one can at last see the infallible Supreme Personality of Godhead. The sages say this vision is final liberation." Text 2 etena prvokta-viveka-strea my-mayeti vieaam- svarpa-bhthakrasya vyavacchedrtham. avatihate sva-svarpevasthito bhavati. na kevalam etvad eva. acyuttmnubhava. acyute 'cyuta-nmny tmni paramtmany anubhavo yasya tath-bhta eva sann avatihate. r-suka.. etena-by this; prvokta-previously said; viveka-intelligence; astrea-with ther weapon; mymaya-consisting of maya; iti-thus; vieaam-modifying; svarpa-bhta-personal; ahakrasya-of false ego; vyavaccheda-cutting; artham-for the purpose; avatihate-stays; sva-svarpea-with one's original form; avasthita-situated; bhavati-is; na-not; kevalam-only; etvat-like that; eva-indeed; acyuta-of the infallible Supreme Personality of Godhead; tma-self; anubhava-perception; acyuteinfalluble; acyuta-nmni-the name Acyuta; tmni-in the atma; paramtmani-in the Supersoul; anubhava-perception; yasya-of whom; tath-bhta-int hat way; eva-indeed; sann-being so; avatihate-stays; r-suka-r ukadeva Gosvm.

Here the word "etena" (by this, refers to the previously mentioned sword, and "mymaya" is an adjective modifying "ahakaraa"". The sword is meant for cutting the false ego. "Avatihate" means "situated in his original form". That is not all. There is also "acyuttmnubhava" (direct perception of the Supreme Personality of Godhead). Here "acyuta" is a name of the Supreme Lord and "tm" means "the Supersoul". This verse was spoken by rla ukadeva Gosvm. Anuccheda 85 Text 1 atryam apy ekem- paka. paramevarasya akti-dvaym sti. svarpkhy mykhy ceti. prvay svarpa-vaibhava-prakanam. aparay t indrajalavattayaiva mohitebhyo jvebhyo vivasy-di-dar#anam. atra-here; ayam-this; api-also; ekem-of some; paka-the opinion; paramevarasya-of the Supreme Personality of Godhead; akti-dvaym-two potencies; asti-is; svarpkhy-called personal; mykhy-called maya; ca-and; iti-thus prvay-by the former; svarpa-personal; vaibhava-power and opulence; prakanam-manifestation; aparay-by the latter; tv-but; indrajlavattay-like a mirage; eva-indeed; mohitebhya-for the bewildered; jvebhya-souls; viva-of the material world; si-creation; di-beginning; dar#anam-sight. Some philosophers assert that the Supreme Lord has two potencies: 1. His personal, internal potency, and 2. His mya' potency. The former manifests the Lord's glory and opulence, and the latter creates, maintains, and destroys the material world, which is like a mirage to show the bewildered conditioned souls. Text 2 dyate caikasya nn-vidyvata kasypi tath vyavahra. na caivam advaita-vdinm ivedam aptitam. satyenaiva kartr satyam eva draaram- prati satyayaiva tay akty vastuna sphorat loke 'pi tathiva dyata iti bhavat apdam- nma. dyate-is seen; ca-also; ekasya-of one; nn-vidyvata-because of various kinds of knowledge; kasypi-of someone; tath-then; vyavahra-action; na-not; ca-also; evam-thus; advaita-vdinm-of the monists; iva-like; idam--this; patitam-attained; satyena-by the truth; eva-certainly; kartr-by the doer; satyam-truth; eva-indeed; draaram-to the seer; prati-to; satyaya-true; eva-indeed; tay-by that; akty-potency; vastuna-in truth; sphorat-from the manifestation; loke-in the world; apialso; tath-so; eva-indeed; dyata-is seen; iti-thus; bhavatv-may be; api-also; idam-this; nmaindeed.

It is the view of one group of philosophers that even material activities are ultimately real. The idea of the impersonalists. In truth the doer in the material world is real, the seer is real, and the Lord's potency by which all this is manifested in the material world is also real. Text 3 yata satya na satya na kapdbjmodam antar jagat satyam asatya v ko 'ya tasmin durgraha yata-from whcih; satyam-real; na-not; satyam-real; na-of us; ka-of Lord Ka; pda-feet; abja-lotus; modam-fragrance; antar-without; jagat-tbe material world; satyam-real; asatyam-ureal; v-or; ka-what?; ayam-this; tasmin-in this; durgraha-foolishly obstinate. This affirmed by the following words of the scriptures: "Who is such a fool that he wastes his time thinking: `Is the fragrance of Lord Ka's lotus feet real or unreal? Is the material world real or unreal?' " Text 4 tad etan-mate sata idam utthitam ity di vakyni pryo yath-k-vykhynam eva jeyni. kvacit tat-ktnumndau bheda-mtrasysattve prasakte vaikuhdnm api tathtva-prasaktis tan-mate syd ity atra tu tem ayam abhiprya. vayam- hi yal-loka-pratyakdi-siddham- vastu. tad eva tat-siddha-vast antara-dntena tad-dharmakam- sdhayma. tat-that; etan-mate-in this view; sata idam utthitam ity di vakyni-rmad-Bhgavatam 10.87.36; prya-mostly; yath-k-vykhynam-according to the explanation in the commentary; evaindeed; jeyni-to be understood; kvacit-somewhere; tat-ktnumndau-beginning with that inference; bheda-mtrasya-of the difference; asattve-in the non-existence; prasakte-attached; vaikuhdnm'beginning with the spiritual world; api-also; tathtva-being like that; prasaktiattachment; tan-mate-in that view; syt-is; iti-thus; atra-here; tu-but; tem-of them; ayam-this; abhiprya-meaning; vayam-we; hi-indeed; yal-loka-of thsoe poeple; pratyaka-direct perceotion; di-beginning; siddham-proved; vastu-thing; tat-that; eva-indeed; tat-that; siddha-proved; vastvthing; antara-dntena-with another example; tad-dharmakam-the natur eof that; sdhaymawe attempt.

This is also explained in rla rdhara Svm's commentary on rmad-Bhgavatam 10.87.36. Some thinks claim that not only is the material world is unreal, but even the spiritual world of Vaikuha is also unreal. We, however, affirm that the spiritual world and the visible material world are both real. Later we will give an example to demonstrate this.

Text 5 yat tu tad asiddham- stra-vidvad-anubhavaika-gamya-tdatvam- tat punas tad dntaparardhdinpy anyatha-kartum- na akyata eveti. tath jvevarbheda-sthpana ca cid-rpatmtra eveti. atha svbhvika-maya-akty paramevaro viva-sy-dikam- karoti. jva eva tatra muhyatty uktam. tatra sandeham- pranottarbhym- pariharaty aabhi yat-what; tu-indeed; tat-that; asiddham-unrpoved; stra-vidvat-like one who knows the scriptures; anubhava-direct perception; eka-one; gamya-to be attained; tdatvam-being like that; tat-that; puna-again; tat-that; dnta-example; parardha-parardha; din-beginning with; apialso; anyatha-kartum-to make otherwise; na-not; akyata-is able; eva-indeed; iti-thus; tath-so; jvaof the individual spirit soul; vara-of the Supreme Personality of Godhead; abheda-non-difference; sthpana-proving; ca-also; cid-rpat-spiritual nature; mtra-only; eva-indeed; iti-thus; atha-now; svbhvika-maya-akty-by the internal potency and the maya potency; paramevara-in the Supreme Personality of Godhead; viva-of the material world; si-creation; dikam-beginning; karoti-does; jva-the individual spirit soul; eva-indeed; tatra-there; muhyati-is bewildered; iti-thus; uktam-said; tatra-there; sandeham-doubt; pranottarbhym-with question and answer; pariharatiremoves; aabhi-with eight verses. even if they give many millions of examples, the most learned impersonalists still cannot prove their theory, or make the truth anything other than it is. The truth is that the Supreme Personality of Godhead and the individual spirit souls are one only in the sense that they are all spiritual in nature. Otherwise, they are different. For example the Supreme Personality of Godhead creates the material world, and the individual spirit souls residing in the material world are bewildered. Any doubts about the truth that the Supreme Personality of Godhead and the individual spirit souls are different will be removed by the questions and answers in the following eight verses of rmadBhgavatam (3.7.2-9, quoted and explained in this and the following anucchedas. The first of these verses is given here (rmad-Bhgavatam 3.7.2): Text 6 r-vidura uvca brahman katha bhagavatas

cin-mtrasyavikria llay cpi yujyeran nirguasya gua kriy r-vidura uvca-Vudra said; brahman-O brahmana; katham-how?; bhagavata-of the Personality of Godhead; cin-mtrasya-of the complete spiritual whole; avikria-of the unchangeable; llayby His pastime; ca-either; api-even though it is so; yujyeran-take place; nirguasya-who is without the modes of nature; gua-modes of nature; kriy-activities. r Vidura said: O great brhmaa, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?"* Text 7 he brahman cin-mtrasya cin-mtra-svarpasya svata svarpa-akty bhagavata rvaikuhdi-gata-tdavarydi-yuktasya ata eva nirguasya prkta-guspasyta eva cvikrias tdk-svarpa-akti-vilsa-bhtnm- kriym anantnm api sadditvtvaraantavidha-prake tasminn ity asiddhatvt tat-tat-kriyvirbhva-kartus tasyvasthntaraprptatvbhvt prkta-kartur iva na vikrpattir iti. he-O; brahman-brhmana; cin-mtrasya-spiritual; cin-mtra-svarpasya-whose form is spiritual; svata-personally; svarpa-akty-by His personal potency; bhagavata-of the Supreme Personality of Godhead; r-vaikuhdi-beginning with r Vaikuntha; gata-attained; tda-like that; aivaryaopulences; di-beginning; yuktasya-endowed; ata eva-therefore; nirguasya-without material modes; prkta-gua-the material modes; asprstasya-untouched; ata eva-therefore; ca-also; avikriaunchangeable; tdk-like this; svarpa-personal; akti-potency; vilsa-pastimes; bhtnmmanifested; kriym-activities; anantnm-limitless; api-even; sadoditvara-quick manifestation; ananta-vidha-limitless; prake-manifestation; tasminn-in that; iti-thus; asiddhatvt-because of being unproved; tat-tat-kriy-of various activities; virbhva-manifestation; kartu-doing; tasya-of that; avasth-situation; antara-another; prptatva-atainment; abhvt-because of the absence; prkta-material; kartu-of the creator; iva-like; na-not; vikrpatti-possessing transformations; itithus. Here the word "brhma" means "O brhmaa", "cin-mtrasya" means "whose form is spiritual", "bhagavata" means "whose powers and opulences are manifested by His own internal potency in the spiritual world of Vaikuha and in other places", "nirguasya" means "who is not touched by the material modes of nature", and "ca avikria" means "whose limitless forms, potencies, and pastimes are not subject to material changes, like those of the residents of the material world".

Text 8 nirvikrasya ca katham- sattvdaya prkta-gu. katham- v tad-asaga-hetuk sthitydaya kriys" ca yujyeran. tatas" ca cin-mtra-vastu-virodhd eva te ca tas" ca n ayujyante. bhagavattve tu svaira-ceaypi na yujyerann ity ha llay vpti. nirvikrasya-changeless; ca-and; katham-how?; sattvdaya-beginning with goodness; prktagu-masterial modes; katham-how?; v-or; tad-asaga-hetuk-the reason for non-contact; sthitydaya-beginning with maintenace; kriy-actions; ca-and; yujyeran-tahe place; tata-then; caand; cin-mtra-spiritual; vastu-substance; virodht-because of contradiction; eva-indeed; te-they; caand; ta-they; ca-and; na-not; yujyante-take place;. bhagavattve-in thes status of the Supreme Personality of Godhead; tu-but; svaira-ceay-with independent activities; api-even; na-not; yujyerann-take place; iti-thus; ha-said; llay-with pastimes v-or; api-also; iti-thus. Here the question is asked: "How is it possible that the Lord, who is not subject to material changes, has some connection with the material modes of nature, which begin with goodness?" Then this question is asked: "If the Supreme Lord has no contact with the material modes, then how is the material universe created, maintained, and destroyed?" Because the Supreme Personality of Godhead is spiritual in nature, it cannot be said that He is in contact with the material modes, for that contact would contradict His spirituality. Still, the material modes have no power to act independently, without the influence of the Supreme Lord. These questions are answered here with the words "llay vpi" (this is His pastime). Text 9 atrvikritva-nirguatvbhym- saha cin-mtratvam- bhagavattvam- cety ubhayam api svktyaiva prva-pakin pam. tatas" ca tasya cin-mtrasvarpasya bhavatu bhagavattvam. tatrsmkam- na sandeha. kintu tasya katham itara-gudi-svkro yujyata ity eva pcchata iti vkyrtha. atra-here; avikritva-the state of being changeless; nirguatva-the state of being beyond the touch of the material modes; bhym-with both; saha-with; cin-mtratvam-spirituality; bhagavattvam-the status of the Supreme Personality of Godhead; ca-and; iti-thus; ubhayam-both; api-also; sv-ktya-accepting; eva-indeed; prva-pakin-by the opponent; pam-asked; tata-then; ca-also; tasya-of Him; cin-mtra-spiritual; svarpasya-nature; bhavatu-may be; bhagavattvam-the status of the Supreme Personality of Godhead; tatra-there; asmkam-of us; na-not; sandeha-doubt; kintu-however; tasya-of that; katham-how?; itara-gudi-beginnign weith other modes; svkraacceptance; yujyata-is; iti-thus; eva-indeed; pcchata-askign; iti-thus; vkya-of the words; rthathe meaning.

Here the person asking the question accepts the truth that the Supreme Personality of Godhead is spiritual in nature, is free of material change, and is not touched by the material modes of nature. Here he says, "We have no doubt that the Supreme Personality of Godhead is spiritual and has a spiritual form. Still, how is it that He has some contact with the modes of material nature?" That is the meaning of his question. Anuccheda 86 Text 1 tatas" cin-mtratve bhagavattve ca tasya tucch gu kriys" ca na sambhavanty eveti dvi-gubhyaiva prana. kim- crbhakaval llpi na yujyate vaiamyd ity ha tata-then; cin-mtratve-spiritual; bhagavattve-in the Supreme Personality of Godhead; ca-and; tasya-of Him; tuccha-insignificant; gua'material modes; kriy-activities; ca-also; na-not; sambhavanti-are possible; eva-indeed' iti-thus; dvi-gu-bhya-becoming doubled; eva-indeed; prana-question; kim- ca-furtherore; arbhakavat-like a child; ll-pastimes; api-also; na-not; yujyateis endgaged; vaiamyt-because of being inappropriate; iti-thus; ha-said. Because He is perfectly spiritual, the Supreme Personality of Godhead does not engage in ordinary insignificant material activities that are impelled by the modes of nature. This truth is repeated again in the following question, which asserts that it is illogical to assume that the Supreme Lord would play in the same way an ordinary material child would play (rmadBhgavatam 3.7.3): Text 2 krym udyamo 'rbhasya kma ckrinyata svatas tptasya ca katha nivttasya sadnyata krym-in the matter of playing; udyama-enthusiasm; arbhasya-of the boys; kma-desire; ckri-willingness to play; anyata-with other boys; svatas-tptasya-for one who is self satisfied; ca-also; katham-what for?; nivttasya-one who is detached; sad-at all times; anyata-otherwise. "Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-

satisfied and detached from everything at all times."* Text 3 udyamayati pravartayatty udyama. arbhakasya krym- pravtti-hetu kmo 'sti. anyatas tu vast-antarea balntara-pravartanena v tasya kreccha bhavati. bhagavatas tu svata sventman svarpa-vaibhavena ca tptasya ata evnyata sad nivttasya ca katham anyato jva jagatas" ca nimittt cikrieti. udyamayati-is enthusiastic; pravartayati-impells; iti-thus; udyama-enthusiasm; arbhakasya-of a boy; krym-in playing; pravtti-hetu-the cause of action; kma-desire; asti-is; anyata-others; tu-but; vast-antarea-another thing; balntara-other boys; pravartanena-by the cause; v-or; tasyaof him; krecch-the desire to play; bhavati-is; bhagavata-of the Supreme Personality of Godhead; tu-but; svata-self; sventman-by Himself; svarpa-vaibhavena-by His own potencies; caalso; tptasya-satisfied; ata eva-therefore; anyata-other; sad-always; nivttasya-detached; ca-and; katham-how?; anyata-others; jvaj-individual spirit souls; jagata-of the material world; ca-and; nimittt-from the cause; cikri-the desire to play; iti-thus. Here the word "udyama" means "what impels one to act". Here it is said that desire (kma, is the cause of boys' playing (arbhakasya krym). "Anyata" means either "other things" or "other boys". In this way there is a desire to play. The verse then says, "However, the Supreme Personality of Godhead is already satisfied (tptasya, with His own (svata, glories and opulences and powers, and therefore He is always detached from all else. How (katham), then, is it possible that He could desire to play (cikri, with the conditioned souls residing in the material world (anyata)?" Anuccheda 87 Text 1 na ca tasya te gus t kriys" ca na vidyanta ity apalpanyam. tatraiva prasiddher ity ha na-not; ca-and; tasya-of Him; te-they; gu-modes of nature; t'they; kriy-activities; ca-and; na-not; vidyanta-are; iti-thus; apalpanyam-not to be said; tatra-there; eva-indeed; prasiddhefrom the proof; iti-thus; ha-said. In this way it is affirmed that the Supreme Lord performs no material activities and is not influenced by the material modes. This is also confirmed by the following words (rmadBhgavatam 3.7.4):

Text 2 asrakd bhagavn viva gua-mayytma-myay tay sasthpayaty etad bhya pratyapidhsyati asrakt-caused to create; bhagavn-the Supreme Personality of Godhead; vivam-the universe; gua-mayy-endowed with three modes of material nature; tma-self; myay-by the potency; tayby her; sasthpayati-maintainbs; etat-all these; bhya-then again; pratyapidhsyati-conversely dissolves also. "By His self-sheltered potency of the three modes of material nature, the Lord has caused the creation of this universe. By her He maintains the creation and conversely dissolves it, again and again."* Text 3 gua-mayya traiguya-vyajinya tmritay myay sasthpayati playati pratyapidhsyati pratilaumyena tirohitam- kariyati. gua-mayya-gua-mayya; traiguya-vyajinya-manifesting the three modes; tmritay-taking shelter of the Self; myay-by the maya potency; sasthpayati-establishes; playati-protects; pratyapidhsyati-dissovles; pratilaumyena-with dissolution; tirohitam-dissoulution; kariyati-will do. Here the word "gua-mayy" means consisting of the three modes", "tma-myay" means "by His own potency", "sasthpayati" means "He protects", and "pratyapidhsyati" means "He will dissolve". Anuccheda 88 Text 1 jvasya ca katham- my-mohitatvam- ghaetety akepntaram ha jvasya-of the individual spirit soul; ca-also; katham-how?; my-mohitatvam-the state of being bewildered by the illusoryu potency; ghaeta-occurs; iti-thus; kepa-hint; antaram-another; hasaid.

The question "How is it possible for the individual soul to be bewildered by the Lord's illusory potency my?" is hinted in these words (rmad-Bhgavatam 3.7.5): Text 2 deata klato yo 'sv avasthta svato 'nyata aviluptvabodhtm sa yujyetjay katham deata-circumstantial; klata-by the influence of time; ya-one who; asv-the living entity; avasthta-by situation; svata-by dream; anyata-by others; avilupta-extinct; avabodhaconsciousness; tm-pure self; sa-he; yujyeta-engaged; ajay-with nescience; katham-how is it so? "The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams, or other causes. How, then, does he become engaged in nescience?" Text 3 yo 'sau dedibhir aviluptvabodha tm jva. sa katham ajayvidyay yujyeta. tatra deavyavadhnato dea-gata-doato v caku-praka iva. klato vidyud iva. avastht smtir iva. svata sukti-rajtam iva. anyato ghadi-vast iva na tasyvabodho lupyate. avyahata-svarpa-bhtajnrayatvd evety artha. ya-who; asau-he; dedibhi-beginning with place; aviluptvabodha-extinct consciousness; tm-atma; jva-individual soul; sa-he; katham-how?; ajay-ajnaya; avidyayby nescience; yujyetais engaged; tatra-there; dea-vyavadhnata-according to place; dea-gata-doata-because of the defect of the place; v-or; caku-praka-the mainfestation of the eyes; iva-like; klata-from time; vidyut-lightning; iva-like; avastht-situation; smti-memory; iva-like; svata-personally; suktirajtam-seashell and silver; iva-like; anyata-another; ghadi-vastv-beginning weith clay pots; ivalike; na-not; tasya-of him; avabodha-consciousness; lupyate-is interrupted; avyahata-svarpa-bhtajna-uninterrupted knowledge; rayatvdbecause of being the shelter; eva-indeed; iti-thus; arthathe meaning. This verse explains that the individual soul (yo 'sau tm, is never out of consciousness (aviluptvabodha, in any kind of circumstances. The question is asked: "How (katham, does he (sa, become engaged (yujyeta, in nescience (ajay)?" Here "deata" means because of bad circumstances, or because of situation not favorable for the eyes", "klata" means "because of time,

which passes like lightning", "avasthta" means "because of the various situations, such as the condition of the memory", "svata" means "because of dreams and illusions, such as the illusion of thinking the glittering on a seashell's surface is genuine silver", and "anyata" means "because of other causes, as are seen in the example of the clay pot and other like examples". In this way the individual soul's consciousness is never interrupted (aviluptvabodha). That is the meaning. Anuccheda 89 Text 1 tatraiva virodhntaram ha tatra-there; eva-indeed; virodha-problem; antaram-another; ha'said. Another problem is described in these words (rmad-Bhgavatam 3.7.6): Text 2 bhagavn eka evaia sarva-ketrev avasthita amuya durbhagatva v kleo v karmabhi kuta bhagavn-the Supreme Personality of Godhead; eka-alone; eva ea-all these; sarva-all; ketrevin the living entities; avasthita'situated; amuya-of the living entities; durbhagatvam-misfortune; v-either; klea-miseries; v-or; karmabhi'by activities; kuta-what for? "The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?"* Text 3 ea eka eva bhagavn paramtmpi sarva-ketreu sarvasya jvasya ketreu dehe avasthita. tatra sati katham amuyaiva jvasya durbhagatvam- svarpa-bhta-jndi-lopa karmabhi klesas" ca tasya v kuto nsti. na hy ekasmin jaldau sthitayor vastuno kasyacit tat-sasarga kasyacin neti yujyata ity artha. ea-He; eka-one; eva-indeed; bhagavn-the Supreme Personality of Godhead; paramtm-the

Supersoul; api-also; sarva-ketreu-in all living entities; sarvasya-of all; jvasya-living entities; ketreu-in the fields; dehev-in the bodies; avasthita-situated; tatra-there; sati-being so; kathamhow?; amuya-of him; eva-indeed; jvasya-the individual spirit soul; durbhagatvam-misfortune; svarpa-bhta-jndi-lopa-interruption of natural spiritual knowledge; karmabhi-by activities; klesa-suffering; ca-and; tasya-of him; v-or; kuta-from where?; na-not; asti-is; na-not; hi-indeed; ekasmin-in one; jaldau-beginning with water; sthitayo-situated; vastuno-of the substance; kasyacit-of something; tat-sasarga-creation of that; kasyacin-of something; na-not; iti-thus; yujyata-is engaged; iti-thus; artha-the meaning. Here the words "bhagavn eka evaia" refer to the Supersoul. "Sarva-ketre avasthita" means "situated in the material bodies of all conditioned souls". The verse then asks: "Why (kuta, then do the living entities'(amuya, activities (karmabhi, result in misfortune (durbhagatvam, and misery (klea)?" The meaning of this verse is: "As two things cannot occupy the same point in space, either in water or land, so these two propositions cannot both be true." Anuccheda 90 Text 1 atra kevalam- cin-mtratvam- na sambhavatti bhagavattvam evg-ktya r-maitreya uvca atra-here; kevalam-only; cin-mtratvam-spiritual nature; na-not; sambhavati-is possible; iti-thus; bhagavattvam-the nature of the Supreme Personality of Godhead; eva-indeed; ag-ktyaaccepting; r-maitreya-r Maitreya; uvca'said. The Supreme Personality of Godhead is not only spiritual in nature. He is also the master of all opulences. r Maitreya accepts this when he says (rmad-Bhgavatam 3.7.9): Text 2 seya bhagavato my yan nayena virudhyate varasya vimuktasya krpayam uta bandhanam sa iyam-such a statement; bhagavata-of the Supreme Personality of Godhead; my-illusion; yan-that which; nayena-by logic; virudhyate-become contradictory; varasya-of the Supreme Personality of Godhead; vimuktasya-of the ever-liberated; krpayam-insufficiency; uta-as also, what to speak of; bandhanam-bondage.

"Certain conditioned souls put forward the theory that the Supreme Brahman, or the Supreme Personality of Godhead, is overcome by illusion, or my, and at the same time they maintain that He is unconditioned. This is against all logic."* Text 3 yay viva-sy-dikam- bhavati. seyam- bhagavato 'cintya-svarpa-akter mykhy akti. yad ya ca nayena tarkea virudhyate. tarkattatay seyam apy acintyety artha. yay-by which; viva-sy-dikam-beginning with the creation of the material universe; bhavatiis; sa iyam-that; bhagavata-of the Supreme Personality of Godhead; acintya-inconceivable; svarpa-personal; akte-0of the potency; mykhy-called maya; akti-the potency; yat-what; yawhich; ca-and; nayena-by logic; tarkea-by logic; virudhyate-is contradicted; tarkattatay-beyond logic; sa iyam-that; api-also; acintya-inconceivable; iti-thus; artha-the meaning. Here the words "seyam- bhagavato my" mean "the Lord's potency that creates, maintains, and destroys the material worlds, a potency that is called mya' and is manifested from the Lord's inconceivable internal potency". "Yan nayena virudhyate" means "This is against all logic". The meaning is that the Lord's inconceivable potency is beyond ordinary material logic. Text 4 yadyapy evam- dvayor apy acintyatvam. tath~pi bhagavato myety anena vyaktatvt svarpaakter antaragatvd bahiragay myay guai sattvdibhis tat-kryai sthpandi-llbhis" ca nsau spyata ity artha. yadyapi-although; evam-thus; dvayo-of the two; api-even; acintyatvam-inconceivability; tath~pi-still; bhagavata-of the Supreme Personality of Godhead; my-maya; iti-thus; anena-by this; vyaktatvt-because of being manifested; svarpa-akte-of the personal potency; antaragatvt-because of being internal; bahiragay-external; myay-by maya; guai-by the modes; sattvdibhi-beginning with goodness; tat-kryai-by their effects; sthpandi-llbhipastimes that begin with creation; ca-and; na-not; asau-this; spyata-is touched; iti-thus; artha-the meaning. Although the internal and external potencies of the Lord are both inconceivable, for the external potency mya' is itself manifested from the internal potency, nevertheless the Supreme Personality of Godhead is not touched by my's three material modes, which begin with the mode of goodness, nor is He touched by my's pastimes of creating, maintaining, and destroying the

material worlds. That is the meaning. Text 5 tatra kevalam- cin-mtratvam- na. tantrea cyam artha. satyam- paramevare na te gu na ca t kriy. kintu yasys te gus tad-raya-balay yay ca kriyamnam- karma tasminn ropyate. seyam- tasya mykhy bahirag akti. tatra-there; kevalam-only; cin-mtratvam-spirit only; na-not; tantrea-by the arrangement; caalso; ayam-this; artha-the meaning; satyam-reality; paramevare-in the Supreme Personality of Godhead; na-not; te-the; gu-modes; na-not; ca-and; t-the; kriy-material activities; kintuhowever; yasy-of which; te-the; gu-modes; tad-raya-balay-by taking shjelter of Him; yayby whuch; ca-and; kriyamnam-acting; karma-action; tasminn-in that; ropyate-is artifically imposed; sa iyam-this; tasya-of Him; mykhy-called maya; bahirag-external; akti-potency. The Supreme Personality of Godhead is not only spirit. Here is the meaning: Neither material activities nor the material modes have any influence over the Supreme Personality of Godhead. However because my's material modes and material activities ultimately find their shelter in the Supreme Personality of Godhead, it is imagined that they have influence over Him. Here the words "seyam" mean "the Lord's external potency, which is called my". Text 6 tad uktam- rte 'rtham- yat pratyeta ity di. tat-that; uktam-said; rte 'rtham- yat pratyeta ity di-rmad-Bhgavatam 2.9.34. The Supreme Lord describes the illusory potency mya' in these words of rmad-Bhgavatam (2.9.34): "O Brahm, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness."* Text 7 tad eva vivoti yan nayeneti. yad ity avyayam. yad yay tad-ritaypi yena bhagavata saha na virudhyate. yay bhagavn na virodha-viayi-kriyta ity artha. tat-that; eva-indeed; vivoti-reveals; yan-what; nayena-by logic; iti-indeed; yat-what; iti-thus;

avyayam-unchanging; yat-what; yay-by which; tad-ritay-taking shelter of HIm; api-also; yena-by whom; bhagavata-the Supreme Personality of Godhead; saha-with; na-not; virudhyate-is contradicted; yay-by which; bhagavn-the Supreme Personality of Godhead; na-not; virodhaviayi-kriyta-is contradicted; iti-thus; artha-the meaning. The words in this verse (rmad-Bhgavatam 3.7.9, which was quoted in text 2 of this anuccheda, may also be divided "yan na yena virudhyate" instead of "yan nayena virudhyate" Interpreted in this way the word "yan" means "the mya' potency, which takes shelter of the Supreme Lord", "na" means "not", "yena" means "by the Supreme Personality of Godhead", and "virudhyate" means "is contradicted." Interpreted in this way, the words mean "This is not against all logic". Text 8 na hy bhsa-gatena kurvuratvdin calandin v srya-maalasya tat-tad-yogo viroddhumsakyata iti bhva. etena vaiamya-ptas" ca parihta. na-not; hi-indeed; bhsa-gatena-attained the illusion; kurvuratvdin-beginning with variety; calandin-beginning with tricks; v-or; srya-maalasya-of the sun; tat-tad-yoga-contacting; viroddhum-to contradict; sakyata-is able; iti-thus; bhva-the meaning; etena-by this; vaiamyapta-inconsistency; ca-and; parihta-is removed. Here (in rmad-Bhgavatam 2.9.34 quoted in text 6 of this anuccheda, the word "bhsa" (reflection, indicates that the rays of sunlight, even if they create colorful rainbows or bewildering mirages, never contradict or obscure the shining of the sun globe, which is their source. Thus in this interpretation of rmad-Bhgavatam 3.7.9, quoted in text 2 of this anuccheda, the idea of a contradiction or of illogic is denied. Text 9 tad etat sarvam abhipretya seyam- bhagavato may ity anena ittham-bhta-guo hari itivat tattat-svabhvaiveyam iti dhvanitam. tat-this; etat-that; sarvam-all; abhipretya-intending; seyam- bhagavato may ity anena-by rmadBhgavatam 3.7.9; ittham-bhta-guo hari iti-rmad-Bhgavatam 1.7.10; vat-like; tat-tat-svabhvathe nature of them; eva-indeed; iyam-this; iti-thus; dhvanitam-said. In this way rmad-Bhgavatam 3.7.9 may be interpreted according to these words of rmadBhgavatam (1.7.10):

"The Lord possesses transcendental qualities and opulences." Text 10 tad etad-arthasynuklo 'yam api abda-dhvani-lambhito 'rtha-viea sphurati. yath nayena tarkea virudhyata iti. yat seyam- bhagavato myeti. yad yay myay yena bhagavat saha na virudhyate. nsau virodha-viay-kriyata iti. yad v yena bhagavat na virudhyate. na sarvath nirviay-kriyata iti ca. tat-this; etat-that; arthasya-of the meaning; anukla-favoravle; ayam-this; api-also; abdadhvani-lambhita-depending on the sound of the word; artha-meaning; viea-specific; sphuratiis manifested; yath-as; nayena-by logic; tarkea-by logic; virudhyata-is contradicted; iti-thus; yatwhat; sa iyam-this; bhagavata-of the Supreme Personality of Godhead; my-maya; iti-thus; yatwhat; yay-by which; myay-maya; yena-by whom; bhagavat-Supreme Personality of Godhead; saha-with; na-not; virudhyate-is contradicted; na-not; asau-that; virodha-viay-kriyata-is in the realm of contradictions; iti-thus; yat-what; v-or; yena-by whom; bhagavat-the Supreme Personality of Godhead; na-not; virudhyate-is contradicted; na-not; sarvatha-in all respects; nirviay-kriyata-not in the realm of perception; iti-thus; ca-also. If these words are interpreted "nayena virudhyate", they may mean "the Supreme Personality of Godhead cannot be understood by material logic". If the words are interpreted "na yena virudhyate" they may mean "the Supreme Personality of Godhead cannot be understood by taking shelter of His mya' potency". Text 11 evam eva ahe navamdhyye duravabodha iva tavyam ity-din gadyena tasya saguakarttvam- virudhya punar atha tatra bhavn iti gadyenntarymitay gua-visarga-patitatvena jvavad bhokttva-yogam- sambhavya na hi virodha ubhayam ity di gadyena tatra tatrvitarkyaaktitvam eva ca siddhnte yojitam. evam-thus; eva-indeed; ahe-in the sixth canto; navamdhyye'in the ninth chapter; duravabodha iva tavyam ity-din-rmad-Bhgavatam 6.9.34; gadyena-in prose; tasya-of Him; sagua-karttvam-the material doer; virudhya-refuting; puna-again; atha'then; tatra bhavn itirmad-Bhgavatam 6.9.35; gadyenntarymitay-prose; gua-visarga-patitatvena-as fallen into the world created by the material modes; jva-vat-like the individual spirit soul; bhokttva-yogam-the enjoyer; sambhavya-creating; na-not; hi-indeed; virodha-contradiction; ubhayam'both; iti-thus; dibeginning; gadyena-prose; tatra-there; tatra-there; avitarkya-inconceivable; aktitvam-with the potency; eva-indeed; ca-also; siddhnte-in the conclusion; yojitam-appropriate.

In rmad-Bhgavatam (6.9.34, it is said: "O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain, and annihilate this cosmic manifestation by Yourself. Nevertheless,although You appear engaged in material activity, You are transcendental to all material qualities. Consequently, these transcendental activities of Yours are extremely difficult to understand."* In this prose passage of rmad-Bhgavatam, it is clearly said that the Supreme Personality of Godhead does not perform material activities impelled by the material modes. In the next passage (rmad-Bhgavatam 6.9.35, it is said: "These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship , like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work, and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position."* In this prose passage of rmad-Bhgavatam the Lord's feature as the Supersoul is described and it is asked whether His presence in the material world of the three modes is like that of the conditioned souls who try to enjoy the material nature. In the next passage it is said: "O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the Supreme Controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy."* In this prose passage of rmad-Bhgavatam it is said that the Supreme Personality of Godhead has inconceivable potencies. Text 12

tatra svarpa-akter avitarkyatvam- bhagavati ity dibhir vieaair myys" ctma-mym ity anena dar#itam. tatra-there; svarpa-akte-of the internal potency; avitarkyatvam-inconceivaleness; bhagavati ity dibhi-rmad-Bhgavatam 6.9.36; vieaai-with adjectives; myay-of maya; ca-and; tmamym-atma-mayam; iti-thus; anena-by this; dar#itam-shown. That the Supreme Lord's potencies are inconceivable is confirmed by the descriptions that follow the word "bhagavati" in this prose passage of rmad-Bhgavatam (6.9.36). Text 13 tatra svarpa-dvaybhvt ity asya tath~py acintua-akty tat-karttvam- tad-anta-patitvamvidyata ity artha. tatra-there; svarpa-dvayabhvt iti-in the words svarupa-dvayabhavat; asya-of this; tath~pistill; acintua-akty-of the inconceivable potency; tat-karttvam-the doer of that; tad-antapatitvam-falling within; vidyata'is; iti-thus; artha-the meaning. That the Supreme Lord employs His inconceivable potency to personally enter the material world is confirmed here (in rmad-Bhgavatam 6.9.36, by the use of the word "svarpadvaybhvt". Text 14 sama-viama-matnm iti tu gadyam- tath~py uccvaca-buddhnm- tath tath sphurasti pratipatty-artham- jeyam. sama-viama-matnm iti-rmad-Bhgavatam 6.9.37; tu-indeed; gadyam-prose; tath~pi-still; uccvaca-high and low; buddhnm-who have intelligence; tath-so; tath-so; sphurasi-You manifest; iti-thus; pratipatty-artham-for the sake pf proof; jeyam-to be known. In rmad-Bhgavatam (6.9.37, it is said: "A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly You, as the Supersoul in everyone's heart, inspire fear or fearlessness according to one's intelligence, but in You there is no duality."* The gist of this prose passage is: "O Lord, You appear in this world in order to enlighten the

intelligent and the unintelligent." Text 15 duravabodha iva iti prktana-gadye tu aarra iti arra-cem- vin. aaraa iti bhumy-dyrayam- vinety artha. duravabodha iva iti-rmad-Bhgavatam 6.9.34; prktana-previous; gadye-prose; tu-but; aarra iti-teh word "asarirah"; arra-cem-activities of the body; vin-without; aaraa-without shelter; iti-thus; bhumy-dy-rayam-taking shetler of the earth or other things; vin-without; iti-thus; artha-the meaning. In rmad-Bhgavatam 6.9.34, which was quoted here (in text 11 of this anuccheda), the word "aarra" means "free of having to perform the activities that must be performed by a material body", and "aaraa" means "not needing to take shelter of the earth or any other thing". That is the meaning. Text 16 atha tatra ity dau sva-kte 'pi tasypi hetu-karttvd yojanyam. tasmd atrpi svarpa-akter eva prdhnyam- dar#itam. atha tatra ity dau-rmad-Bhgavatam 6.9.35; sva-kte-done; api-even; tasya-of Him; api-also; hetu-karttvt-because of being the creator; yojanyam-is appropriate; tasmt-from that; atra-here; api-also; svarpa-akte-internal potency; eva-indeed; prdhnyam-primary importance; dar#itamis revealed. In rmad-Bhgavatam 6.9.35 (quoted in text 11 of this anuccheda, it is hinted that the Lord employs His external potency to create the material world. For this reason the Lord's internal potency is superior to the external potency. Text 17 ata eva rte 'rtham- yat pratyeta ity dau myy bhsa-sthnyatvam- pradar#ya tad aspyatvam eva bhagavato dar#itam- tvam dya purua sakt ity dau mayam- vyudasya cicchakty ity anena ca tath japitam. may paraity abhimukhe ca vilajjamn ity anena ca. ata eva-therefore; rte 'rtham- yat pratyeta ity dau-in rmad-Bhgavatam 2.9.34; myy-of maya; bhsa-reflection; sthnyatvam-situation; pradar#ya-revealing; tat-that; aspyatvam-

untoucableness; eva-indeed; bhagavata-of the Supreme Personality of Godhead; dar#itam-shown; tvam dya purua sakt ity dau-in rmad-Bhgavatam 1.7.23; mayam-maya; vyudasya-vyudasya; cic-chakty-cic-chaktya; iti-thus; anena-by this; ca-and; tath-so; jpitam-informed; may paraity abhimukhe ca vilajjamn ity anena-rmad-Bhgavatam 2.7.47; ca-and. In rmad-Bhgavatam (2.9.34, the Supreme Lord explains: "O Brahm, whatever appears to be of any value, if it is without relation to me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness."* In this way it is shown that the Lord's external potency, my, is like a reflection. That the mya' potency does not directly touch the Supreme Lord is described in these words of rmadBhgavatam (2.7.23): "O Supreme Personality of Godhead, You have cast away the effects of the material energy by dint of Your spiritual potency."* This also confirmed by these words of rmad-Bhgavatam (2.7.47): "In the Supreme Personality of Godhead the illusory energy does not stand."* Text 18 tad evam- bhagavati tad-virodham- parihtya jve 'py avidy-sambandhatvam atarkyatvea dar#itay tan-myayiva samdadhti. varasyeti yad ity anenaiva sambadhyate. artha-vad atra ca ttyay pariamyate.yad yay varasya svarpa-jndibhi samarthasya. ata eva vimuktasya jvasya krpayam- tat-tat-praka-tirobhvas tath bandhanam- tad-dar#ita-guamaya-jlapraveas" ca bhavatti. tat-that; evam-thus; bhagavati-in the Supreme Personality of Godhead; tad-virodham-in contradiction; parihtya-removing; jve-in the individual spirit soul; api-also; avidy-ignorance; sambandhatvam-relationship; atarkyatvea-because of being inconceivable; dar#itay-by revelation; tan-myay-by His maya potency; eva-indeed; samdadhti-accepts; varasya-of the Supreme Personality of Godhead; iti-thus; yat-what; iti-thus; anena-by this; eva-indeed; sambadhyate-is related; artha-meaning; vat-by the power; atra-here; ca-and; ttyay-by the third; pariamyate-is transformed;.yat-what; yay-by what; varasya-of the Supreme Personality of Godhead; svarpa-own form; jna-knowledge; dibhi-beginning; samarthasya-able; ata evatherefore; vimuktasya-freed; jvasya-of the individual soul; krpayam-lowly position; tat-tatpraka-tirobhva-disappearance; tath-so; bandhanam-bondage; tad-dar#ita-showing that; guamaya-consisting of the three modes of material nature; jla-in the trap; pravea-entrance; caand; bhavati-is; iti-thus.

In this way any seeming contradictions in the nature of the Supreme Personality of Godhead are resolved and the inconceivable mya' potency's bewilderment of the conditioned souls is described. This is shown by the words "varasya" and "yan" in rmad-Bhgavatam 3.7.9 (quoted here in the beginning of anuccheda 90). Here the word "yan" (yat, has the force of the instrumental case and it means "by the power of His transcendental knowledge and other opulences, the Supreme Personality of Godhead (varasya, is perfectly able to remain always free of the influence of my". On the other hand, even the liberated (vimuktasya, individual soul (jvasya, is in a much inferior (krpayam, to the Lord, and may have to enter the trap of the three modes of material nature (bandhanam). Text 19 tad uktam- tat-saga-bhrasitaivaryam iti. tat-that; uktam-said; tat-saga-bhrasitaivaryam iti-rmad-Bhgavatam 6.5.15. The state of the individual soul fallen into the material world is described in these words of rmad-Bhgavatam (6.5.15): "If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit?"* Text 20 tad etat sarvam abhipretya rutayo 'py ahu sa yad ajay t ajam ity dau apeta-bhga iti ca. tat-this; etat-that; sarvam-all; abhipretya-meaning; rutaya-the edas; api-also; ahu-said; sa yad ajay t ajam ity dau-in rmad-Bhgavatam 10.87.38; apeta-bhga iti-the word apeta-bhagah; ca-and. The fate of the individual soul fallen in the material world is also described in these words spoken by the Personified Vedas (rmad-Bhgavatam 10.87.38): "The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all of his spiritual qualities and must undergo repeated deaths."***

Text 21 atra mla-padye bhagavato myety anena bhagavattvam- t amyikam ity ytam. indrasya myety atra yathendratvam. evam- prvatrpi jeyam. atra-here; mla-in the original; padye-verse; bhagavata-of the Supreme Personality of Godhead; my-maya; iti-thus; anena-by this; bhagavattvam-teh status of the Supreme Personality of Godhead; tv-but; amyikam-free frokm the illusoryn potency; iti-thus; ytam-attained; indrasya-of Indra; my-illusion; iti-thus; atra-here; yath-as; indratvam-the status of Indra; evam-thus; prvatra-previously; api-also; jeyam-to be understood. In the verse (rmad-Bhgavatam 3.7.9, quoted in the beginning of this anuccheda the words "bhagavato my" indicate that the Supreme Personality of Godhead is free from my's touch. As the monarch who controls my, He is free from her power. This has been explained previously. Anuccheda 91 Text 1 punar api jvasya vastuta svya-tat-tad-avasthtvbhve 'pi bhagavan-myayiva tat-tat-prattir iti sa-dntam upapdayati puna-again; api-also; jvasya-of the individual soul; vastuta-in truth; svya-tat-tad-avasthtvaof those conditions of life; abhve-in the absence; api-also; bhagavan-myay-by the illusory potency of the Supreme Personality of Godhead; eva-indeed; tat-tat-pratti-knowledge of them; itithus; sa-dntam-with an example; upapdayati-affirms. The conditioned soul in the material world who, bewildered by the Supreme Lord's illusory potency my, does not understand his true nature, is also described in these words of rmadBhgavatam (3.7.10): Text 2 yad arthena vinmuya pusa tma-viparyaya pratyata upadrau sva-ira-chedandibhi yat-thus; arthena-a purpose or meaning; vin-without; amuya-of such a one; pusa-of the living

entity; tma-viparyaya'upset about self-identification; pratyata-so appear; upadrau-of the superficial onlooker; sva-ira-own head; chedandibhi-cutting off. "The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off."* Text 3

yad yasya myay hetur arthena vinpi. yadypi tasya tri-klam eva so 'rtho nsti. tath~py tmaviparyaya tma-vismti-prvaka-parbhimnenham eva tad-dharmty evam-rpa so 'rtha syt. yat-what; yasya-of which; myay-by maya; hetu-the cause; arthena-with the meaning; vinwithout; api-certainly; yadyapi-although; tasya-of that; tri-klam-three phases of time; eva-indeed; sa-that; artha-meaning; na-not; asti-is; tath~pi-still; tma-viparyaya-upset about selfidentification; tma-vismti-forgetting the self; prvaka-previous; parbhimnena-by the conception; aham-I; eva-indeed; tad-dharm-with those qualities; iti--thus; evam-rpa-with such aform; sa-that; artha-the meaning; syt-is. Here "yad" means "of my" and "arthena vin" mean "without a purpose". Although he is eternal, always existing in the three phases of time (past, present, and future), the individual soul does not know this truth about himself. Here the word "tma-viparyaya" indicates that the conditioned soul has forgotten his true identity. Text 4 tath hi upadraur jvasya. ttyrthe ah. svapnvasthym- jvena sva-iras"-chedandiko 'tiva-sambhavo 'rtha pratyate. tath hi-furthermore; upadrau-of the seer; jvasya-of the soul; ttyrthe-in the meaning of the instrumental; ah-of the genetive case; svapnvasthym-in a dream; jvena-by the individual spirit soul; sva-iras"-chedandika-the cutting off of his head; ativa-sambhava-great creation; artha-meaning; pratyate-is believed. Here the word "upadrau" refers to the individual spirit soul. Although this word is in the genitive case, it has the force of the instrumental. "Sva-iras"-cedandibhi" means "in a dream he believes that his head has been cut off". Text 5

na hi tasya iras" chinnam. na tu v sva-iras"-chedam- ko 'pi payet. kintu bhagavanmyaivnyatra siddham- tad-rpam artham- tasminn ropayatti. my-mtram- tu krtsnyennabhivyakta-svarpatvt iti nyyena. na-not; hi-indeed; tasya-of him; ira-the head; chinnam-cut off; na-not; tu-indeed; v-or; svairas"-chedam-cutting off of his own head; ko 'pi-someone; payet-may see; kintu-however; bhagavan-mya-the Lord's maya poitency; eva-indeed; anyatra-in another place; siddhamestablished; tad-rpam-the form of that; artham-the purpose; tasmin-in that; ropayati-artifically imposes; iti-thus; my-mtram-only maya; tu-but; krtsnyena-completely; anabhivyakta-not manifested; svarpatvt-because of the original form; iti-thus; nyyena-by the Vedanta-sutra. In truth the head is not really cut off. Indeed, it is not possible for anyone to sit in one place and see his own head being cut off in another place. The sight of this is only an illusion created by the Lord's mya' potency. This is described in the following words of Vednta-stra (3.2.3): "It is like a dream created by the mya' potency." Anuccheda 92 Text 1 ata eva uddhasypi sato jvasyaupdhikenaiva rpeopdhi-dharmpattir iti dntntareopapdayati ata eva-therefore; uddhasya-pure; api-also; sata-eternal; jvasya-of the individual spirit soul; aupdhikena-by ten material designation; eva-indeed; rpea-by the form; updhi-of the material designatrion; dharma-qualities; patti-attainment; iti-thus; dnta-example; antarea-with another; upapdayati-explains. In this way the pure spirit soul misidentifies with the material body. This is shown by another example given in rmad-Bhgavatam (3.7.11): Text 2 yath jale candramasa kampdis tat-kto gua dyate 'sann api draur tmano 'ntmano gua

yath-as; jale-in the water; candramasa-o fthe moon; kampdi-quivering, wtc.; tat-kta-done by the water; gua-quality; dyate'is so seen; asann api-without existence; drau-of the seer; tmana-of the self; antmana-of other than the self; gua-quality. "As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter."* Text 3 yath jale pratibimbitasyaiva candramaso jalopdhi-kta kampdi-guo dharmo dyate. na t ka-sthitasya tadvad antmana prakti-rpopdher dharma tmana uddhasysann api aham eva so 'yam ity ven myayopdhi-tad-tmypannhakrbhsasya pratibimba-sthnyasya tasya draur adhytmikvasthasyaiva yadyapi syt tath~pi uddho 'sau tad-abhedbhimnena tampayatty artha. yath-as; jale-in the water; pratibimbitasya-of a reflection; eva-indeed; candramasa-of the moon; jalopdhi-kta-on the water; kamp-quivering; adi-beginning with; gua-quality; dharmanature; dyate-is seen; na-not; tv-but; ka-sthitasya-situated in the sky; tadvat-in that way; antmana-not of the self; prakti-rpopdhe-of a material form; dharma-nature; tmana-of the self; uddhasya-pure; asann-being so; api-also; aham-I; eva-indeed; sa-he; ayam-this; iti-thus; ven-entering; myayopdhi-of material designations; tad-tmya-idetity; panna-attained; ahakra-false ego; bhsasya-of the reflection; pratibimba-sthnyasya-situated in a reflection; tasya-of that; drau-of the seer; adhytmika-of the self; vasthasya-situation; eva-indeed; yadyapialthough; syt-may be; tath~pi-still; uddha-pure; asau-this; tad-abheda-not different from that; abhimnena-with the conception; tam-that; pasyati-sees; iti-thus; artha-the meaning. This verse explains: "As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter." The soul then thinks: "I am this material body". Although what he is sees is only a falseego reflection, the pure soul thinks he sees his actual self. Text 4 tad uktam ekade r-bhagavat ntyato gyata payan yathaivnukaroti tn eva buddhi-guan payann anho 'py anukryate. iti.

tat-that; uktam-said; ekade-in the eleventh canto; r-bhagavat-by the Supreme Personality of Godhead; ntyata-dancing; gyata'singing; payan-seeing; yatha-as; eva-indeed; anukarotiimitates; tn-them; evam-thus; buddhi-guan-the quaolities of the intelligence; payann-seeing; anha-not acting; api-even; anukryate-is imitated; iti-thus. The conditioned soul's misidentification with the material body is also described in these words (rmad-Bhgavatam 11.12.53, spoken by the Supreme Personality of Godhead Himself: "As one may imitate singers and dancers, so the inactive spirit soul imitates the activities of the material intelligence." Text 5 tathaivoktam- uddho vicae hy aviuddha-kartu iti. tath-so; eva-indeed; uktam-said; uddho vicae hy aviuddha-kartu iti-rmad-Bhgavatam 5.11.12. A liberated soul does not mistakenly identify with the material body. This is described in the following words (rmad-Bhgavatam 5.11.12): "A person who is liberated in this life (jvan-mukta, can see all these things vividly."* Text 6 vi-abdasya ctra tad-vea eva ttparyam. tasmd bhagavato 'cintya-svarpntaraga-mahprabala-aktitvd bahiragay prabalaypy acintyaypi myay~pi na spi. jvasya tu tay spir iti siddhntitam. r-uka. vi-vi; abdasya-of the word; ca-and; atra-here; tad-vea-entering that; eva-indeed; ttparyamthe meaning; tasmt-from that; bhagavata-of the Supreme Personality of Godhead; acintyasvarpntaraga-mah-prabala-aktitvt-because of the power of the internal potency of the Supreme Personality of Godhead; bahiragay-of the external potency; prabalaya-by the power; apialso; acintyay-inconceivable; api-also; myay-maya; api-also; na-not; spi-touching; jvasya-of the spirit soul; tu-but; tay-by that; spi-touching; iti-thus; siddhntitam-concluded; r-uka-r ukadeva Gosvm. Here the prefix "vi" means "entering that". This means that because he is protected by the Lord's inconceivable internal potency, the liberated soul is not touched by the inconceivable external

potency my. That is the conclusion. The verse quoted in the beginning of this anuccheda was spoken by rla ukadeva Gosvm. Anuccheda 93 Text 1 evam- sdi-ll-traye smnyato yojite 'pi punar vieata saayya siddhnta kriyate sthnikhanana-nyyena. evam-thus; sa-material creation; di-beginning with; ll-pastimes; traye-in three; smnyatain general; yojite-ebgaged; api-even; puna-again; vieata-specifically; saayya-doubting; siddhnta-the conclusion; kriyate-is done; sthnikhanana-nyyena.-by the example of repeatedly pushing the post into the ground. In this way it has been explained in a general way that the Supreme Personality of Godhead engages in pastimes of creating, maintaining, and destroying the material universes. Because some readers may still doubt that this is the truth, we will, as fence-maker will again and again push his fence-pots into the ground to make them secure, present more arguments to prove this truth beyond any doubts. Text 2 nanu plana-llym- ye ye 'vatras tath tatraiva sva-prasda-vyajaka-smitbhaya-mudrdiceay sura-paka-pto yuddhdi-ceay daitya-sahra ity dik y y v ll ruyante. te ca ts" ca svayam- paramevarea kriyante na v. nanu-is it not so?; plana-llym-in the pastime of maintaining; ye ye-whatever; avatraincarnations; tath-so; tatra-there; eva-indeed; sva-own; prasda-mercy; vyajaka-manifesting; smita-smile; abhaya-fearless; mudr-gestures; di-beginning with; ceay-by the action; sura-pakapta-taking sides with the demigods; yuddhdi-ceay-with fighting and other like activities; daitya-sahra-diminishing the demons; iti-thus; dik-beginning with; y y-whatever; v-or; llpastimes; ruyante-are heard; te-they; ca-and; t-to them; ca-and; svayam-all; paramevarea-by the Supreme Personality of Godhead; kriyante-are done; na-not; v-or. Here someone may ask: "In His pastime of protecting the material world, the Supreme Personality of Godhead, in the forms of His many incarnations, enters the material world again and again. At these times the Lord takes the side of the devotees and, by fighting great battles and performing other like activities, diminishes the power of the demons. At these times the Lord shows His mercy to the devotees by smiling at them, gesturing that they not be afraid, and in many other

ways also. Are all these activities really performed by the Supreme Lord Himself, or does He not really perform them personally? Text 3 dye prva-pakas tad avasth eva. praty uta paka-ptdin vaiamyam- ca. ante tem avatrm- tsm- llnm- ca na svarpa-bhtat sidhyatti sampratipatti-bhaga. dye-in the first; prva-paka-the first argument; tat-that; avasth'situation; eva.-indeed; praty uta-on the other side; paka-pta-the argument; din-beginning with; vaiamyam-difficulty; ca.and; ante-at the end; tem-of Them; avatrm-of the incarnations; tsm-of them; llnm-the pastimes; ca-and; na-not; svarpa-bhtat-manifestations of the Lord's actual form; sidhyati-is proved; iti--thus; sampratipatti-of the proof; bhaga-the breaking. "The first of these views, that these activities are indeed performed by the Supreme Lord Himself, is the actual truth. However, on the other hand, it is not logical to assume that the Supreme Lord would ally Himself with one group of conditioned souls against another group of conditioned souls. The second view asserts that these incarnations and pastimes are not the forms and activities of the Supreme Lord Himself. In this way this second view is different from the first view." Text 4 atrocyate satyam. viva-planrtham- paramevaro na kicit karoti. kintu svena sahaivvatrn vaikuha-pradn tathdhikrika-devdy-ntar-gatn tath taasthn anys" ca bhaktn nandayitum- svarpa-aktyvikareaiva nnvatrn lls" csau prakayati. atra-here; ucyate-is said; satyam.-truth; viva-planrtham-for the purpose of protecting the worlds; paramevara-the Supreme Personality of Godhead; na-not; kicit-anything; karoti.-does; kintu-however; svena-by His own; saha-with; avatrn-descended; vaikuha-from the spiritual world; pradn-personal associates; tath-so; adhikrika-devdi-beginning with the ruling demigods; anta-within; gatn-gone; tath-so; taasthn-marginal; anyn-others; ca-and; bhaktndevotees; nandayitum-to please; svarpa-akty-with His personal potency; vikrea-with the manifestation; eva-indeed; nn-various; avatrn-incarnations; ll-pastiems; ca-and; asau-He; prakayati-manifests. To these words the following reply may be given: Yes. That is the truth. The Supreme Personality of Godhead does not descend to the this world for the purpose of granting protection to the world. Rather, He manifests the forms of His many incarnations and His many pastimes to please His associates from the spiritual world, the demigods that rule over the planets, and His

many other devotees. Text 5 tad ukta pdme muhrtenpi sahartu akto yadyapi dnavn mad-bhaktn vinodrtha karomi vividh kriy tat-that; uktam-said; padme-in the Padma Purana; muhurtena-for a moment; api-even; sahartum-to destroy; akta-able; yadyapi-although; dnavn-the demons; mad-bhaktnm-of My devotees; vinodrtham-for the happiness; karomi'I do; vividh-many; kriy-activities. This is also confirmed by the following words of the Padma Pura, where the Supreme Lord says: "If I wish, I can kill all the demons in a single moment. The real reason I perform many activities is to give pleasure to My devotees. Text 6 darana-dhyna-sasparair matsya-krma-vihagam svny apatyni puanti tathham api padmaja. iti. darana-dhyna-sasparai-by seeing, meditation, and touch; matsya-krma-vihagam-the fish, turtle, and birds; svni-own; apatyni-children; puanti-maintain; tath-so; aham-I; api-also; padmaja.'O Brahma; iti.-thus. "By vision, by meditation, and by touch only do the fish, the tortoise, and the birds maintain their offspring. Similarly do I also, O Padmaja."* Text 7 hari-bhakti-sudhodaye

nitya ca pra-kmasya janmni vividhni me bhakta-sarvea-dnya tasmt ki te priya vada. iti. hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaye; nityam-always; ca-and; pra-kmasyafulfilled desires; janmni-birth; vividhni-various; me-of Me; bhakta-sarvea-dnya-to fulfill the desires of My devotees; tasmt-therefore; kim-what?; te-of you; priyam-dear; vada.-please tell; itithus. In the Hari-bhakti-sudhodaya, the Supreme Lord says: "All My desires are at once fulfilled. It is to fulfill My devotees' desires that I take birth again and again in this world. Therefore, please tell Me: What is your desire?" Text 8 tath r-kunt-dev-vacanam- ca bhakti-yoga-vidhnrtham- katham- payema hi striya iti. tath-so; r-kunt-dev-vacanam-the words of r Kunti; ca-and; bhakti-yoga-vidhnrthamkatham- payema hi striya iti-rmad-Bhgavatam 1.8.20. This is also described in the following prayer, where Queen Kunti tells the Supreme Personality of Godhead (rmad-Bhgavatam 1.8.20): "You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?"* Text 9 atra bhakti-yoga-vidhnam- tad-artham avatram- tvam itk k~numatam- ca. atra-here; bhakti-yoga-vidhnam-to give devotional service; tad-artham'for that purpose; avatram-descended; tvam-You; itk-thus; k~numatam-according to the commentary; ca-also. In his commentary on these words, rla rdhara Svm confirms that the Supreme Personality of Godhead does indeed descend to the material world for the purpose of teaching the science of devotional service.

Text 10 r-brahma-vacana ca prpaca niprpaco 'pi viambayasi bh-tale prapanna-janatnandasandoha prathitu prabho. iti. r-brahma-vacanam-the words of r -Brahma; ca-and; prpacam-material; niprpacaspiritual; api-also; viambayasi-You imitate; bh-tale-on the earth; prapanna-janat-of the surrendered devotees; nanda-bliss; sandoham-great; prathitum-to give; prabho.-O Supreme Personality of Godhead iti.. This is also confirmed by the following words, where Brahma' tells the Supreme Personality of Godhead (rmad-Bhgavatam 10.14.37): "I can also understand that Your appearance as a small cowherd boy, a child of the cowherd men, is not at all a material activity. You are so much obliged by their affection that You are here to enthuse them with more loving service by Your transcendental presence. In Vndvana there is no distinction between material and spiritual because everything is dedicated to Your loving service. My dear Lord, Your Vndvana pastimes are simply to enthuse Your devotees. If someone takes Your Vndvana pastimes to be material, he will be misled."* Text 11 svarpa-aktyaivvikras" ca r-brahmaaiva darita. ea prapanna-varado ramaytma-akty yad yat kariyati ghta-guvatra ity din. svarpa-akty-by His internal potency; eva-indeed; vikra-manifested; ca-and; r-brahmaby Brahma; eva-indeed; darita.-revealed; ea prapanna-varado ramaytma-akty yad yat kariyati ghta-guvatra ity din-rmad-Bhgavatam 3.9.23. That the Supreme Personality of Godhead incarnates through the agency of His in internal potency is confirmed by these words spoken by the demigod Brahma' (rmad-Bhgavatam 3.9.23): "The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Ram, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator."*

Text 12 ght gu karuydayao yatra tath-bhto 'vatro yasyety artha. tad evambhaktnandrtham eva tn prakayatas tasynanusahitam api sura-paka-ptdi-viva-planarpam- tan-my-kryam- svata eva bhavati. ght-accepted; gu-virtues; karuydayaa-beginning with mercy; yatra-where; tathbhta-like that; avatra-incarnation; yasya-of whom; iti-thus; artha.-the meaning; tat-that; evam-thus; bhaktnandrtham-to give pleasure to the devotees; eva-indeed; tn-them; prakayatamanifesting; tasya-of Him; ananusahitam-unrelated; api-also; sura-paka-pta-taking sides with the demigods; di-beginning eith; viva-plana-rpam-protecting the material world; tan-mykryam-done by His maya potency; svata-personally; eva-indeed; bhavati.-is. Here the word "ghta-guvatra" means "the Lord's incarnations, which are merciful and have a host of other virtues". In this way it is declared that the Lord descends to the material world in order to give bliss to His devotees. He does not really descend to the world in order to take sides with the demigods and protect the world, for the protection of the world is easily accomplished by the Lord's mya' potency. Text 13 loke yath kecid bhakta parasparam- bhagavat-prema-sukhollsya militas tad-anabhijn api kacin mardagikdn saghya tad-gua-gnnandenonmattavn ntyanto viveam evamagalam- ghnanti. magalam api vardhayantti. loke-in the material world; yath-as; kecit-some; bhakta-devotees; parasparam-mutually; bhagavat-prema-love for the Supreme Personality of Godhead; sukha-happiness; ullsya-for arousing; milita-meeting; tad-anabhijn-not understanding; api-even; kacin-some; mardagikdn-beginning with mrdanga players; saghya-accepting; tad-gua-gna-singing about His qualities; nandenonmattavn-wild with bliss; ntyanta-dancing; vivem-of all; eva-indeed; amagalam-inauspiciousness; ghnanti.-destroys; magalam-auspiciousness; api-also; vardhayantiincreases; iti-thus. In this world some devotees of the Lord may meet in order to taste together the bliss of pure love for the Supreme Lord. In that assembly some other persons, who do not understand the truth about the Lord's glories, may also participate in the chanting, play on the mdagas and other musical instruments, and even dance in ecstatic bliss as they sing the Lord's holy names.

Text 14 tad uktam- vg gadgada ity dau mad-bhakti-yogo bhuvanam- punti iti. tat-that; uktam-said; vg gadgada ity dau mad-bhakti-yogo bhuvanam- punti iti-rmadBhgavatam 11.14.24. The Supreme Personality of Godhead Himself explains (rmad-Bhgavatam 11.14.24): "My devotee who weeps, laughs, dances and cries out as without shame he chants My holy names in a voice choked with ecstasy, purifies the entire world." Text 15 evam evokta sy-dika harer naiva prayojanam apekya tu kurute kevalnandd yath mattasya nartanam. iti. evam-thus; eva-indeed; uktam-said; si-creation; dikam-beginning; hare-of Lord Ka; nanot; eva-indeed; prayojanam'need; apekya-in relation to; tu-but; kurute-does; kevalnandt-out of transcendental bliss; yath-as; mattasya'maddened; nartanam.-dancing; iti.-thus. This is also described in the following words of the scriptures: "Ignoring the material world, a great devotee dances, wild with transcendental bliss as he chants the holy names of Lord Hari." Text 16 na ca vaktavyam- svena tem- tair api svasynandena svatas tptat-hni syt. tathnyn parityajya ca tem evnandena vaiamyntaram api syd iti. na-not; ca-and; vaktavyam-to be said; svena-own; tem-of them; tai-with them; api-also; svasyaown; nandena-with bliss; svata-personally; tptat-satisfaction; hni-destruction; syt.-may be; tath-so; anyn-others; parityajya-abandoning; ca-and; tem-of them; eva-indeed; nandena-with bliss; vaiamya-problem; antaram-another; api-also; syt-is; iti-thus.

Here someone may say that it is not possible for the devotees to be really happy, for they cannot ignore the sufferings of the non-devotees. Their troubles will stop the devotees' bliss. Text 17 tatrdye viuddhorjita-sattva-tanum rito 'pi muni-jane svatas tpti-parkhm- prpto bhaktavtsalya-darant tad-anucara evsau guo na tu tat pratightti labhyate. tatra-there; adye-in the beginning; viuddhorjita-sattva-tanum-a pure spiritual form; ritataken shelter; api-even; muni-jane-sages; svata-personally; tpti-parakastham-the greatest bliss; prpta-attained; bhakta-vtsalya-darant-from seeing the love for the devotees; tad-anucarafollowing that; eva-indeed; asau-this; gua-virtue; na-not; tu-but; tat-that; pratighatcontradicting; iti-thus; labhyate-is attained. Their bodies' made of pure goodness, the great sages experience the greatest transcendental bliss. Seeing the love their Lord has for His devotees, the sages follow in His footsteps. In this way the sages are very merciful to the non-devotees. The sages' bliss and mercy are not mutually contradictory qualities. Text 18 yath sarvn munn prati r-parkid-vkyam- nehatha vamutra ca kacanrtha rte parnugraham tma-lanam iti. yath-ass; sarvn-all; munn-the sages; prati-to; r-parkid-vkyam-the words of Maharaja Pariksit; nehatha vamutra ca kacanrtha rte parnugraham tma-lanam iti-rmad-Bhgavatam 1.19.23. The mercy of the sages is seen in the following words spoken by Mahrja Parkit to all the great sages (rmad-Bhgavatam 1.19.23): "You are naturally inclined to do good to others, and for this you have no interest, either in this life or in the next."* Text 19 tath jaa-bharata-caritdau sindhu-patay tma-satttvam- vigaayata parnubhava paramakaruikatayopdiya ity di.

tath-so; jaa-bharata-of Jada Bharata; carita-the activities; dau-in the beginning; sindhupatay tma-satttvam- vigaayata parnubhava parama-karuikatayopdiya ity di-rmadBhgavatam 5.13.24. The mercy of the sages is also described by these words in the beginning of Jaa Bharata's story (rmad-Bhgavatam 5.13.24): "Being a Vaiava, he was naturally very kindhearted, and he therefore told the king about the constitutional position of the soul."* Text 20 r-nrada-prva-janmani cakru kpm- yadyapi tulya-darana suramne munayo 'lpabhini iti ca. r-nrada-prva-janmani-in the previous birth of r Narada; cakru kpm- yadyapi tulyadarana suramne munayo 'lpa-bhini iti-rmad-Bhgavatam 1.5.24; ca-also. The sages' mercifulness is also seen in these words from r Nrada's description of his previous birth (rmad-Bhgavatam 1.5.24): "Although they were impartial by nature, those followers of the Vednta blessed me with their causeless mercy."* Text 21 tath r-kunti-stave namo 'kicana-vittya nivtta-gua-vttaye tmrmya ntya kaivalya-pataye nama. iti. tath-so; r-kunt-stave-in the prayers of Queen Kunti; nama-all obeisances unto You; akicana-vittya-unto the property of the materially impoverished; nivtta-completely transcendental to the actions of the material; modes; gua-material modes; vttaye-affection; tmrmya-one who is self-satisfied; ntya-the most engentle; kaivalya-pataye'unto the master of the monists; nama-bowing down; iti.-thus.

The glories of the Lord and His devotees are described in this prayer spoken by Queen Kunti to Lord Ka (rmad-Bhgavatam 1.8.27): "My obeisances unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied and therefore You are the most gentle and are the master of the monists."* Text 22 akicana bhakta eva vittam- sarvasvam- yasya iti k ca. akicana-poverty-stricken; bhakta-devotee; eva-indeed; vittam-wealth; sarvasvam-treasure; yasya-of whom; iti-thus; k-the commentary; ca-and. rla rdhara Svm comments: "Here the word `akicana-vitta' means `He who is the be-all-and-end-all of the materially impoverished devotees'." Text 23 tato 'nyath cktajata-doas" ca nirdoe bhagavaty patati. tata siddhe tathvidhasypi bhakta-vatsalye bhaktnm- dukha-hnya sukha-prpty v svnando bhavatty ytam eva. tata-then; anyath-otherwise; ca-and; aktajata-ingratitude; doa-defect; ca-and; nirdoefaultless; bhagavati-in the Supreme Personality of Godhead; apatati-entered; tata-then; siddheperfect; tathvidhasya-like that; api-also; bhakta-vatsalye-affectionate to the devotees; bhaktnmof devotees; dukha-hnya-destroying the sufferings; sukha-prpty-attainment of happiness; v-or; svnanda-own bliss; bhavati-is; iti-thus; ytam-atained; eva-indeed. In this way it is proved that the Supreme Lord is not ungrateful to His devotees. He loves His devotees. He removes their sufferings and brings them transcendental bliss. Text 24 kim- ca parama-sra-bhty api svarpa-akte sara-bhta hldin nama y vttis tasya eva sarabhto vtti-vieo bhakti. sa ca raty-apara-paryya hhaktir bhagavati bhakteu ca nkiptanijobhaya-koi sarvad tihati.

kim- ca-furthermore; parama-sara-bhtya-of the best; api-also; svarpa-akte-of His internal potency; sara-bhta-the best; hldin-Haldini; nama-named; y-which; vtti-action; tasya-of that; eva-indeed; sara-bhta-the best; vtti-viea-specific action; bhakti.-devotional service; sa-that; ca-and; raty-apara-paryya-the best love; hhakti-devotional service; bhagavati-for the Supreme Personality of Godhead; bhakteu-in the devotees; ca-and; nkipta-placed; nija-own; ubhaya-both; koi-edge; sarvad-always; tihati-stays. The best of the Supreme Lord's internal potencies is the potency called hldin. The best activity of this potency is devotional service. In this way the Lord and His devotees love each other eternally. Text 25 ata evoktam- bhagavn bhakta-bhaktimn iti. ata eva-therefore; uktam-said; bhagavn bhakta-bhaktimn iti-rmad-Bhgavatam 10.86.59. This is described in the following words of rmad-Bhgavatam (10.86.59): "The Supreme Personality of Godhead loves His devotees." Text 26 tasmd bhakta-sthya tay bhagavatas tptau na svatas tptit-hni. praty uta aktitvena svarpato bhinnbhinnay api tasy. tasmt-therefore; bhakta-sthya-staying with the devotees; tay-with that; bhagavata-of the Supreme Personality of Godhead; tptau-in the satisfaction; na-not; svata-personally; tptitsatisfaction; hni-destruction; praty uta-on the contrary; aktitvena-with the potency; svarpatafrom the form; bhinnbhinnay-different and non-different; api-also; tasy-of that. Devotional service thus delights the Supreme Personality of Godhead. This, of course, does not mean that the devotees are not delighted also. As one of the Lord's potencies, devotional service is simultaneously one and different from the Lord. Text 27 ye yath mm- prapadyante ts tathaiva bhajmy aham iti nyyena.

ye yath mm- prapadyante ts tathaiva bhajmy aham iti nyyena-Bhagavad-gita 4.11. This is confirmed by the Lord Himself in the following words (Bhagavad-gta' 4.11): "All of them, as they surrender unto Me, I reward accordingly."* Text 28 bhakta-citta-sphuritay bheda-vttir eva sphurat. bhagavato mam- hldayaty asya bhtir iti. nanda-camatkrtiayas" ca bhavati. bhakta-of the devotees; citta-in the hearts; sphuritaymanifested; bheda-vtti-different action; eva-indeed; sphurat.-from the manifestation; bhagavata-of the Supreme Personality of Godhead; mam-Me; hldayati-delights; asya-of this; bhti-manifestation; iti.-thus; nanda-of bliss; camatkra-wonder; atiaya-great; ca--and; bhavati-is. Situated in the devotee's heart, devotional service manifests as many activities. Engaged in devotional service in this way, the devotee thinks, "my service to the Lord brings me great bliss". In this way devotional service brings a great wonder of transcendental bliss. Text 29 akti-tadvator bheda-mate 'pi visiasyaiva svarpatvam- sampratipannam. tad etat sarvam abhipretya bhaitam- durvsasam- prati r-viun akti-tadvato-of the potency and the possessor of the potency; bheda-mate-in theopinion of difference; api-even; visiasya-specific; eva-indeed; svarpatvam-the own form; sampratipannamestabpished; tat-this; etat-that; sarvam-all; abhipretya'knmowing; bhaitam-spoken; durvsasamDurvasa Muni; prati-to; r-viun-by Lord r Viu. In this way it is seen that the potencies and the Lord, who is the master of all potencies, are different. All this is explained in these words spoken to Durvsa' Muni by Lord r Viu (rmadBhgavatam 9.4.63-68): Text 30 aha bhakta-pardhno

hy asvatantra iva dvija sdhubhir grasta-hdayo bhaktair bhakta-jana-priya aham+I; bhakta-pardhna-am dependent on the will of My devotees; hi-indeed; asvatantra-am not independent; iva-exactly like that; dvija-O brahmana; sdhubhi-by pure devotees completely free from all material desires; grasta-hdaya-My heart is controlled; bhaktai-because they are devotees; bhakta-jana-priya-I am dependent not only on My devotee but also on My devotee's devotee (the devotee's devotee is extremely dear to Me).. "I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.* Text 31 nham tmnam sse mad-bhaktai sdhubhir vin riya ctyantiki brahman ye gatir aha par na-not; aham-I; tmnam-transcendental bliss; sse-desire; mad-bhaktai-with My devotees; sdhubhi-with the sainbtly persons; vin'without them; riyam-all My six opulences; ca-also; tyantikim-the Supreme; brahman-O brahmana; yem-of whom; gati-destination; aham-I am; par-the ultimate. "O best of the brhmaas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.* Text 32 ye drgra-putrptn prn vittim ima param hitv m araa yta katha ts tyaktum utsahe ye-those devotees of Mine who; dra-wife; gra-house; putra-children, sons; ptn-relatives, society; prn-even life; vittim-wealth; imam-all these; param-elevation top heavenly planets or becoming one by merging into Brahman; hitv-giving up (all these ambitions and paraphernalia); mm-unto Me; araam-shelter; yta-having taken; katham-how?; t-such persopns; tyaktum-to

give them up; utsahe-I can be enthisatisc in that way (it is not possible). "Since pure devotees give up their homes, wives, children, relatives, riches, and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?* Text 33 mayi nirbaddha-hday sdhava sama-darina vae kurvanti m bhakty sat-striya sat-pati yath mayi-unto Me; nirbaddha-hday-firmly attached in the core of the heart; sdhava-the pure devotees; sama-darina-who are equal to everyone; vae-under control; kurvanti-they make; mmunto Me; bhakty-by devotional service; sat-striya-cahste women; sat-patim-unto the gentle husband; yath-as. "As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.* Text 34 mat-sevay pratta te slokydi-catuayam necchanti sevay pra kuto 'nyat kla-viplutam mat-sevay-by being engaged fully in My transcendental loving service; prattam-authomatically achieved; te-such pure devotees are fully satisfied; slokydi-catuayam-the four diffreent types of liberation (salokya, sarupya, samipya, and sarsti, what to speak of sayujya); na-not; icchanti-desire; sevay-simply by devotional service; pra-fully complete; kuta-where is the question?; anyatother things; kla-viplutam-which are finished in the course of time. "My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (slokya, srpya, smpya, and sri), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?*

Text 35 sdhavo hdaya mahya sdhn hdayas t aham mad-anyat te na jnanti nha tebhyo mang api. iti. sdhava-the pure devotees; hdayam-in the core of the heart; mahyam-of Me; sdhnm-of the pure devotees also; hdaya-in the core of the heart; tv-indeed; aham-I am; mad-anyat-anything else but Me; te-they; na-not; jnanti-know; na-not; aham-I; tebhya-than them; mang api-even by a little fraction; iti-thus. "The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them."* Text 36 atra ye drgreti-trayam aktjta-nivrae. sdhavo hdayam- mahyam iti svatas tptit-hniparihre. bhakte svarpa-akti-sra-hldin-sratve ca aham- bhakta-pardhna iti dvayam. atra-here; ye-which; drgreti-trayam-the three beginning with dara and agara; aktjtaungratefulness; nivrae-refuting; sdhavo hdayam- mahyam iti-rmad-Bhgavatam 9.4.68; svata-personally; tptit-hni-parihre.-rejection of the loss of bliss; bhakte-of devotional service; svarpa-akti-sra-hldin-sratve-the best of hladini-salti, the best of potencies; ca-and; ahambhakta-pardhna-rmad-Bhgavatam9.4.63; iti-thus; dvayam-two. That the Supreme Personality of Godhead is not ungrateful to His devotees is shown here in rmad-Bhgavatam 9.4.65-6* (quoted here in texts 32-34). The idea that the devotees to not taste transcendental bliss is refuted by rmad-Bhgavatam 9.4.68 (quoted here text 35). That the hldinakti is the best of the Lord's potencies is affirmed by rmad-Bhgavatam 9.4.63-64 (quoted here in texts 30-31). Text 37 tatraiva bhakte api bhakti-rpea tat-pravee sati vieato mat-sevay prattam ity api jeyam. tatra-there; eva-indeed; bhaktev-among the devotees; api-also; bhakti-rpea-in the form of

devotional service; tat-pravee'entering; sati-being so; vieata-sepcifically; mat-sevay prattam itirmad-Bhgavatam 9.4.67; api-also; jeyam-to be understood. That the Supreme Personality of Godhead is present as the devotional service in His devotees' hearts is described in rmad-Bhgavatam 9.4.67 (quoted here in text 34). Text 38 tato na prktano doa. dvitye 'py evam cakmahe. parnandane pravttir dvidh jyate. parato nijbha-sampattyai kvacit tad-abha-mtra-sampattyai ca. tata-from that; na-not; prktana-the former; doa-defect; dvitye-second; api-also; evam-thus; cakmahe.-we say; parnandane-transcendental bliss; pravtti-activity; dvidh-twofold; jyate.-is manifested; parata-from the other; nija-own; abha-desired; sampattyai-for opulence; kvacitsomewhere; tad-abha-mtra-sampattyai-for the desired opulence; ca-also. In the first of these statements it is seen that the Supreme Personality of Godhead has no faults. In the second of these statements the endeavor for happiness is seen in two ways: 1. a person may endeavor only for his own happiness, and 2. a person may endeavor to make others happy. Text 39 tatra prathamo ntrpy upayukta. svtmrtha-mtratay kutrpi paka-ptbhvt. athottarapake tu para-sukhasya para-dukhasya cnubhavenaiva parnuklyenaiva prvttccha jyate. na tu yat kici jna-mtrea cittasya para-dukhdy-aspare kp-rpa-vikrsambhavt tatra-there; prathama-the first; na-not; atra-here; api-even; upayukta.'engaged; svtmrthamtratay-for one's own self; kutrpi-somewhere; paka-ptbhvt.-because of not taking sides; atha-here; uttara-pake-in the other side; tu-indeed; para-sukhasya-of the other's happiness; paradukhasya-of the othjer's sufferings; ca-and; anubhavena-by experiencing; eva-indeed; parnuklyena-because of being very favorable; eva--indeed; prvttccha-desire; jyate.-is born; nanot; tu-but; yat-what; kicit-something; jna-mtrea-simply by knowledge; cittasya-of the mind; para-dukhdi-beginning with other's sufferings; aspare-not being touched; kp-mercy; rpa-form; vikr-transformation; asambhavt'because of the impossibility. In the first of these two kinds of endeavors mercy is not possible, for in that situation a person thinks only of his own benefit and he does not care about the benefit of others. In the second of these kinds of endeavor one feels happy in others happiness and unhappy in others suffering. In that situation one will desire that others may be happy. However, a person who has never been

touched by the sufferings that others feel cannot experience the emotion of compassion. This is described in the following words of rmad-Bhgavatam (10.10.14): Text 40 yath kaaka-viddhgo jantor necchati ta vyathm jva-smya gato ligair na tath viddha-kaaka. iti nyyt. yath-as; kaaka-viddhga-a "erson whose body has been pinpricked; janto-of such an animal; na-not; icchati-desires; tam-a particular; vyathm-pain; jva-smyam- gata-when he understands that theposition is the same for everyone; ligai-by possessing a particular type of body; na-not; tath-so; viddha-kaaka.-a person who has notbeen pinpricked; iti'thus; nyyt.-by the example. "By seeing their faces, one whose body has been pricked by pins can understand the pain of others who are pinpricked. Realizing that this pain is the same for everyone, he does not want others to suffer in this way. But one who has never been pricked by pins cannot understand this pain."* Text 41 tatas" ca sad paramnandaika-rpe 'pahata-kalmae bhagavati prktasya sukhbhidhadukhasya prasiddha-dukhasya ca srye pecaka-cakur-jyotia iva tamasa iva ctyantbhvt tattad-anubhavo nsty eva. tata-then; ca-and; sad-always; paramnandaika-rpe-the form of transcendental bliss; apahatakalmae-free of impurity; bhagavati-in the Supreme Personality of Godhead; prktasya-material; sukha-happiness; abhidha-called; dukhasya-of suffering; prasiddha-dukhasya-celebrated suffering; ca-and; srye-in the sun; pecaka-of an owl; caku-eyes; jyotia-light; iva-like; tamasa-of darkness; iva-like; ca-also; tyanta-great; abhvt-because of the non-existence; tat-tad-anubhavapercieving various objects; na-not; asti-is; eva.-indeed The Supreme Personality of Godhead is full of spiritual bliss and free of all material contamination. Therefore He does not make any distinction between material suffering and material so-called happiness, which is actually only a different kind of suffering. In this way the Lord is like the owl's eyes, which do not make any distinction between the light and the darkness.

Text 42 yat tu bhagavati dukha-sambandham- parijihranto 'pi kecid evam- vadanti. tasmin dukhnubhava-jnam asty eva. tac ca parakyatvenaiva bhsate. na tu svyatveneti. tad api ghaa-kuym- prabhtam. yat-what; tu-but; bhagavati-in the Supreme Personality of Godhead; dukha-sambandham-in relation to suffering; parijihranta-desiring to defeat; api-even; kecit-some; evam-thus; vadanti.say; tasmin-in that; dukhnubhava-the percpetion of suffering; jnam-knowledge; asti-is; eva.indeed; tat-that; ca-and; parakyatvena-as belonging to another; eva-indeed; bhsate.-is manifested; na-not; tu-but; svyatvena-as belonging to oneself; iti-thus; tat-that; api-also; ghaa-kuymprabhtam-the example of the toll-collecting station. Some philosophers assert that the Supreme Personality of Godhead has no connection at all with any material sufferings. They say that, because He is all-knowing He is certainly aware of the sufferings of others, but still He does not suffer personally. This is like the example of the person who traveled a very circuitous route in order to avoid passing a toll-station, but all his efforts only brought him to the toll-station anyway. Text 43 dukhnubhavo nma hy antakarae dukha-spara. sa ca spara svasmd bhavatu parasmd veti. dukha-sambandhvi#et. asarvaja-doas" ca surya-dntenaoiva parihta. praty uta guatvenaiva daritas" ca. dukhnubhava-the perception of suffering; nma-indeed; hi-indeed; antakarae-in the heart; dukha-spara.-the touch of suffering; sa-that; ca-and; spara-touch; svasmt-personal; bhavatu-may be; parasmt-from another; v-or; iti-thus; dukha-sambandha-in relation to suffering; avi#et-because of being without distinction; asarvaja-doa-the fault of not-being allknowing; ca-and; surya-dntena-by the example of the sun; eva-indeed; parihta.-refuted; praty uta-on the contrary; guatvena-by the quality; eva-indeed; darita-revealed; ca-and. They say that one perceives suffering when suffering touches the heart. The suffering may be one's own personal suffering or the suffering of others. There is no real distinction. Both are suffering. Any idea that the Supreme Personality of Godhead is not all-knowing is refuted by the example that compares Him to the everywhere-shining sun. Also, in this way it is seen that the Lord does have transcendental qualities. Text 44

tasmt tasmin yat kicid dukha-jnam astu. dukhnubhavas tu nsty eva. yata eva kartum akartum anyath kartum- samarthe parama-karuamaya-nicaya-iro-maau tasmin virjamne 'py adypi jva sasara-dukham anubhavantty atra nairghya-pariharas" ca bhavati. tasmt-from that; tasmin-in Him; yat-what; kicit-something; dukha-jnam-the knolwedge of suffering; astu.-may be; dukhnubhava-the perception of suffering; tu-nut; na-not; asti-is ; eva.indeed; yata-because; eva-indeed; kartum-to do; akartum-not to do; anyath-otherwise; kartum-to do; samarthe-able; parama-supremely; karuamaya-merciful; nicaya-of the multitudes; ira-the crest; maau-jewel; tasmin-in Him; virjamne-being manifested; api-even; adya-now; api-even; jva-the soul; sasara-dukham-the sufferings of the material world; anubhavanti-experience; itithus; atra-here; nairghya-mercilnessness; parihara-removal; ca-and; bhavati-is. This idea, that the Supreme Personality of Godhead personally suffers is not the truth. The truth is that even though He is aware of all suffering that every occurs, the Supreme Personality of Godhead never feels suffering personally. This is because He is all-powerful. He has the power to do anything, to undo anything, or to change anything into anything else. It is also because He is by His very nature the crest-jewel of all compassionate persons. he does not require to suffer personally in order to feel compassion for others. Thus He is not like the conditioned souls, who require to suffer in the material world before they can feel compassion for others' suffering. Text 45 yat tu bhaktnm- sukham- tat tasya bhakti-rpam eva. tath tem- dukham- ca bhagavatprpty-antaryenaiva bhavati. tatra cdhik bhagavaty eva cittrdrat jyate. s ca bhaktir eveti. yat-what; tu-but; bhaktnm-of devotees; sukham-happiness; tat-that; tasya-of Him; bhaktirpam-the form of devotional service; eva.-indeed; tath-so; tem-of them; dukham-suffering; caand; bhagavat-prpty-antaryena-by obstructing the attainment of the Supreme Personality of Godhead; eva-indeed; bhavati.-is; tatra-there; ca-also; adhika-more; bhagavati-in the Supreme Personality of Godhead; eva-indeed; cittardrat-melting of the heart; jyate.-is born; sa-that; caand; bhakti-devotional service; eva-indeed; iti-thus. Devotional service brings happiness to the devotees. Obstacles that prevent them from meeting the Supreme Personality of Godhead bring the devotees suffering. When the Lord sees these obstacles, His heart melts with compassion for the devotees. That compassion takes the form of devotional service. Text 46

kvacid gajendrdnm api prkta eva dukhe sa eva mama araam ity din tathaiva bhaktir udbhteveti. kvacid yamalrjundiu r-nraddi-bhaktnm- bhakti sphuaiveti ca sarvath dainytmaka-bhakta-bhakty-anubhava eva tam- karuayati. na tu prktam- dukham. yogye karae satya-yogyasya kalpannaucityt. dukhas-ambhavasyaiva kraatve sarva-sasrocchitte. kvacit-somewhere; gajendrdnm-beginning with Gajendra; api-also; prkta-material; evaindeed; dukhe-suffering; sa-that; eva-indeed; mama-of me; araam-the shelter; iti-thus; dinbeginning; tath-so; eva-indeed; bhakti-devotional service; udbhteveti.-is manifested; kvacitsomewhere; yamalrjundiu-beginning with the Yamalarjuna trees; r-nraddi-bhaktnmdevotees beginning with r Narada; bhakti-devotional service; sphu-manifested; eva-indeed; itithus; ca-and; sarvath-in all respects; dainytmaka-humble at heart; bhakta-devotees; bhakti-of devotional service; anubhava-perception; eva-indeed; tam-that; karuayati-is merciful; na-not; tubut; prktam-material; dukham.-suffering; yogye-appropriate; karae-in doing; satya-yogyasyaappropriate for the truth; kalpan-concpetion; anaucityt-because of being unsuitable; dukhasambhavasya-of the manifestation of suffering; eva-indeed; karaatve-as the cause; sarva-all; sasramaterial existence; ucchitte-of the destruction. Many devotees, like Gajendra, turn to the Lord when they are troubled by material sufferings. In this condition they pray, "The Supreme Lord is my only shelter", and thus they attain devotional service. Others, like the Yamalrjuna trees, attain devotional service by the mercy of great souls, like r Nrada. Still others attain devotional service because they are naturally humble. In these ways the Lord gives His mercy and frees them from material sufferings. He does not consider whether they are qualified to receive His mercy or not qualified to receive it. He gives His mercy without restriction. In this way He stops the sufferings of His devotees. He rescues them from the cycle of repeated birth and death. Text 47

atha tasya parampar-kraatvam asty eveti ced astu. na kpi hnir iti. tasmd ubhayath bhaktnandane tad-bhakty-anubhava eva bhagavantam- pravartayatti siddham. atha-now; tasya-of Him; parampar-of the series; kraatvam-the state of being the cause; asti-is; eva-indeed; iti-thus; cet-of; astu.-is; na-not; kpi-anything; hni-destruction; iti.-thus; tasmttherefore; ubhayath-in both ways; bhaktnandane-in the happiness of the devotees; tad-bhaktyanubhava-the perception of devotional service; eva-indeed; bhagavantam-to the Supreme Personality of Godhead; pravartayati-brings; iti-thus; siddham-proved. If material sufferings had a different cause, they might never come to an end. In this way it is proved that material sufferings and material happiness are meant to bring the soul to the Supreme Lord and to the happiness of devotional service.

Text 48 tata etad ukta bhavati. yady anyasya sukha-dukham anubhypi tat-parityagenetarasya sukham- dukha-hanim- v sampdayati. tadaiva vaiamyam patati. tata-therefore; etat-thus; uktam-said; bhavati.-is; yadi-if; anyasya'of another; sukha-dukhamhappiness and suffering; anubhya-exoperiencing; api-also; tat-parityagena-by rejecting thatl; itarasya-of another; sukham-happiness; dukha-hanim-destruction fo suffering; v-or; sampdayatiestablishes; tada-then; eva-indeed; vaiamyam-problem; patati-attains. If the perception of happiness and suffering were something different from this description, then the attainment of happiness and the end of suffering would be attained in a way other than by engaging in devotional service. This conclusion is not at all logical or true. Text 49 r-bhagavati tu prkta-sukha-dukhnubhavbhvn na tad patati. yath kalpa-tarau. tad uktam- rmad-akrrea r-bhagavati-in the Supreme Personality of Godhead; tu-but; prkta-sukha-dukha-of material happiness and suffering; anubhava-experience; abhvt-bercauae of the non-existence; na-not; tatthat; patati-attains; yath-as; kalpa-tarau.-a kalpa-vrksa tree; tat-that; uktam-said; rmad-akrreaby r Akrura. Thus the conclusion is that the Supreme Personality of Godhead never experiences material happiness or material suffering. He is like a spiritual kalpa-vka that fulfills everyone's desires. This is confirmed by r Akrra in these words (rmad-Bhgavatam 10.38.22): Text 50 na tasya kacid dayita suhttamo na cpriyo dveya upekya eva v tathpi bhaktn bhajate yath tath sura-drumo yadvad uprito 'rthada. iti. na-not; tasya-of Hiom; kacit-anyone; dayita-dear; suhttama-best friend; na-not; ca-and; apriya-not dear; dveya-to ber hated; upekya-neglected; eva-indeed; v-or; tathpi-still; bhaktndevotees; bhajate-reciprocates; yath-ass; tath-so; sura-druma-a kalpa-vrksa tree; yadvat-as;

uprita-approached; arthada.-fulfilling desires; iti.-thus. "No one is Ka's dearest friend. No one is His hated enemy. No one is rejected by Him. Still, He reciprocates His devotees' love. To them He is like a kalpa-vka tree that fulfills all desires." Text 51 atra bhaktd anya eva kacid iti jeyam. ka paitas tvd aparam- araam- samyd bhaktapriydta-gira suhda ktajt ity etat tad-vkyenaiva tat-priyatva-prokte. atra-here; bhaktt-from a devotee; anya-another; eva-indeed; kacit-someone; iti-thus; jeyam-to be understood; ka paitas tvd aparam- araam- samyd bhakta-priydta-gira suhda ktajt ity etat tad-vkyena-by the words of rmad-Bhgavatam 10.48.26; eva-indeed; tat-priyatvathe dearness of Him; prokte-said. Here the word "kacit" means "a person who is not a devotee". that the Supreme Personality of Godhead dearly loves His devotees is confirmed by these words (rmad-Bhgavatam 10.48.26): "My dear Lord, You are very affectionate to Your devotees. You are also a truthful and grateful friend. Where is that learned man who would give You up and surrender to someone else? You fulfill all the desires of Your devotees, so much so that sometimes You even give Yourself to them. Still, You neither increase nor decrease by such activity."* Text 52 r-mahdevenpy ukta na hy asysti priya kacin npriya sva paro 'pi v tmatvt sarva-bhtn sarva-bhta-priyo hari r-mahdevena-by Lord iva; api-also; uktam-said; na-not; hi-indeed; asya-of the Lord; asti-there is; priya-very dear; kacin'anyone; na-nor; apriya-not dear; sva-own; para-other; api-even; vor; tmatvt-due to being the soul of the soul; sarva-bhtnm-of all liing entities; sarva-bhta-to all living entities; priya-very, very dear; hari-Lord Hari. That the Supreme Personality of Godhead is equal to all to also confirmed by these words of Lord iva (rmad-Bhgavatam 6.17.33-34):

"He holds no one as very dear and no one as inimical. he has no one for His own relative, and no one is alien to Him. He is actually the soul of the soul of all living entities. Thus He is the auspicious friend of all living beings and is very near and dear to all of them.* Text 53 tasya cya mah-bhgas citraketu priyo 'nuga sarvatra sama-dk nto hy aha caivcyuta-priya. iti. tasya-of Him (the Lord); ca-and; ayam-this; mah-bhga-The most fortunate; citraketu-King Citraketu; priya-beloved; anuga-most obedient servant; sarvatra-everywhere; sama-dk-sees equally; nta-very peaceful; hi-indeed; aham-I; ca-also; eva-certainly; acyuta-priya-very dear to Lord Ka, who never fails; iti-thus. "The magnanimous Citraketu is a dear devotee of the Lord. He is equal to all living entities and is free from attachment and hatred. Similarly, I am also very dear to Lord Nryaa."* Text 54 tathokta r-prahldenpi citra tavehita-maho 'mita-yoga-myll-visa-bhuvanasya viradasya sarvtmana sama-do 'viama sva-bhvo bhakta-priyo yad asi kalpa-taru-svabhva. iti. tath-so; uktam-said; r-prahldena-by r Prahlada; api-also; citram-very wonderful; tava hitamall Your activities; aha-alas; amita-unlimited; yoga-my-of Your spiritual potency; ll-by the pastimes;.visa-bhuvanasya-of Your Lordship, by whom all the universes have been created; viradasya-of Your Lordship, who are expert in all respects; sarvtmana-of Your Lordship, who pervade all; sama-da-and who are equal toward all; aviama-without differentiation; sva-bhvathat is Your characteristic; bhakta-priya-under the circumstances You become favoirable to the devotees; yat-because; asi-You are; kalpa-taru-svabhva.-having the characteristic of a desire tree; iti-thus. That the Supreme Personality of Godhead is equal to all and is like a desire tree that fulfills His devotees' desires is described by r Prahlda is these words (rmad-Bhgavatam 8.23.8):

"O Lord, Your pastimes are all wonderfully performed by Your inconceivable spiritual energy, and by her perverted reflection, the material energy, You have created all the universes. As the Supersoul of all living entities, You are aware of everything, and therefore You are certainly equal toward everyone. Nonetheless, You favor Your devotees. This is not partiality, however, for Your characteristic is like that of a desire tree, which yields everything according to one's desire."* Text 55 arthas" ca yat tvam- bhakta-priyo 'si. so 'si sama-das tava svabhvo 'viamo viamo na bhavati. tatra hetu-garbha-vieaam- kalpa-taru-svabhva iti. tasmd viama-svabhvatay pratto 'pi tvayy avaiamyam ity atva-citram iti. artha-the meaning; ca-also; yat-what; tvam-You; bhakta-priya-dear ot the devotees; asi.-are; sa-He; asi-Youi are; sama-da-seeing equally; tava-of You; svabhva-nature; aviama-without differentiation; viama-differentiation; na-not; bhavati.-is; tatra-here; hetu-garbha-vieaam-teh adjective; kalpa-taru-svabhva-the nature of a desire tree; iti.-thus; tasmt-from that; viamasvabhvatay-by the nature of differentiation; pratta-understood; api-even; tvayi-in You; avaiamyam-without differentiation; iti-thus; atva-citram'very wonderful; iti-thus. This verse means: "O Lord, You favor Your devotees (bhakta-priyo 'si), but still You are certainly equal toward everyone (sama-da). This is not partiality (aviama), however, for Your characteristic is like that of a desire tree (kalpa-taru-svabhva), which yields everything according to one's desire."* Text 56 athav paratrpi kalpa-vrkdi-lakae samne evrayanye vastuni bhakta-paka-pta-rpavaiamya-darant tad-vaiamyam api samasyaiva svabhva iti labdhe tad-apariharyam eveti siddhntayitavyam. athav-or; paratra-in another place; api-also; kalpa-vrkdi-lakae-with ther natuire of a desire tree or other like thing; samne-equal; eva-indeed; rayanye-to be taken shelter of; vastunisubstance; bhakta-paka-pta-taking sides with the devotees; rpa-in the from; vaiamya-paritalisty; darant-from seeing; tad-vaiamyam-partiality to them; api-a;lso; samasya-equal; eva-indeed; svabhva-nature; iti-thus; labdhe-attained; tad-apariharyam-not to be removed; eva-indeed; iti-thus; siddhntayitavyam-to be concluded. In another interpretation of this verse it is understood that the Supreme Personality of Godhead is like a desire tree or other like things and for this reason one should take shelter of Him. Also, He

is naturally partial to His devotees, and this partiality to them dopes not at all conflict with His natural impartiality to everyone. Text 57 tatas" ca viama-svabhva ity eva vykhyeyam- tath prvatrpi bhaktn bhajta iti vaiamya eva yojanyam iti. vastutas tu r-bhagavaty acintyam aivaryam eva mukhyas tad-avirodhe hetu. tata-then; ca-and; viama-svabhva-viama-svabhva; iti-thus; eva-indeed; vykhyeyam-to be explained; tath-so; prvatra-in another place; api-also; bhaktn-the devotees; bhajta-reciprocates; iti-thus; vaiamya-partiality; eva-indeed; yojanyam-appropriate; iti.-thus; vastuta-in truth; tu-but; r-bhagavati-in the Supreme Personality of Godhead; acintyam-inbconceivable; aivaryamopulence; eva-indeed; mukhya-primary; tad-avirodhe-not contradicting that; hetu-the reason. In some readings the word "aviama-svabhva" (He is naturally impartial, is replaced by "viamasvabhva" (He is naturally partial to His devotees). His partiality to them is appropriate because in this way He reciprocates with them (bhaktn bhajate). Because the Lord has inconceivable potencies His impartiality to all and His partiality to His devotees do not contradict each other. Text 58 yad uktam- namo namas te 'st rsabhya satvatam ity dau dvityasya caturthe. yat-what; uktam-said; namo namas te 'st rsabhya satvatam ity dau dvityasya caturthe-in rmad-Bhgavatam 2.4.14. That the Lord is partial to the devotees is also confirmed by these words of rmad-Bhgavatam (2.4.14): "Let me offer my respectful obeisances unto He who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable."* Text 59 kym- tad evam- vaiamya-pratt apy adoatvyacintyam aivaryam ha iti. kym-in the commentary; tat-that; evam-thus; vaiamya-prattv-in the knowledge of

partiality; api-also; adoatvya-being free of fault; acintyam-inconceivable; aivaryam-opulence; hasaid; iti-thus. rla rdhara Svm comments: "Here there is no fault in the Lord's partiality to the devotees, for the Lord has inconceivable powers and opulences." Text 60 tad ukta r-bhmea sarvtmana sama-do hy advayasynahakte tat-kta mati-vaiamya niravadyasya na kvacit tat-that; uktam-said; r-bhmea-by r Bhimsa; sarvtmana-of one who is present in everyone's heart; sama-da-of one who is equally kind to one and all; hi-certainly; advayasya-of the Absolute; anahakte-free from all material identity of false ego; tat-ktam-everything done by Him; mati-consciousness; vaiamyam-differentiation; niravadyasya-freed from all attachment; nanever; kvacit-at any stage. That although He is equal to all, the Supreme Personality of Godhead is still partial to His devotees is confirmed by r Bhma in these words of rmad-Bhgavatam (1.9.21-22): "Being the absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced.* Text 61 tath~py eknta-bhakteu paya bhupnukampitam yan me 'sus tyajata skt ko daranam gata. iti. tath~pi-still; eknta-unflinching; bhakteu-unto the devotees; paya-see here; bhupa-O king; anukampitam-how sympathetic; yan-for which; me-my; asu-life; tyajata-ending; skt-directly; ka-the Personality of Godhead; daranam-in my view; gata.-has kindly come; iti.-thus.

"Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am his His unflinching servitor."* Text 62 tath svaya r-bhagavat samo 'ha sarva-bhteu na me dveyo 'sti na priya ye bhajanti tu m bhakty mayi te teu cpy aham. iti. tath-so; svayam-personally; r-bhagavat-by the Supreme Personality of Godhead; samaequally disposed; aham-I; sarva-bhteu-to all living entities; na-no one; me-Mine; dveya-hateful; asti-is; na-nor; priya-dear; ye-those; bhajanti-render transcendental service; tu-yet; mm-unto Me; bhakty-in devotion; mayi-unto Me; te-such persons; teu-in them; ca-also; api-certainly; aham.-I; iti.-thus. This partiality to the devotees is confirmed by the Lord Himself in these words (Bhagavad-gta' 9.29): "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."* Text 63 tad evam- tat-tad-adoe bhakta-paka-ptasya svarpa-akti-sra-bhtatve bhakta-vinodrtham eva svarpa-aktyaiva svayam eva ca tat-tad-avatra-ll karoti bhagavan. tato viva-planam- tu svayam eva sidhyatti sthite. na vaidura-pranas tad-avasth. tat-that; evam-thus; tat-tad-adoe-in these faults; bhakta-paka-ptasya-taking the devotees' side; svarpa-akti-personal potency; sra-bhtatve-in being the best; bhakta-vinodrtham-for the sake of pleasing the devotees; eva-indeed; svarpa-aktya-with His personal poetncy; eva-indeed; svayampersonally; eva-indeed; ca-also; tat-tad-avatra-ll-His various incarnations and pastimes; karotidoes; bhagavan.-the Supreme Personality of Godhead; tata-therefore; viva-planam-protecting the material universe; tu-indeed; svayam-personally; eva-indeed; sidhyati-proves; iti-thus; sthite.situated; na-not; vaidura-prana-the question of Vidura; tad-avasth-that situation.

Thus the Supreme Personality of Godhead is not at fault for being partial to His devotees. Actually He manifests His various incarnations and pastimes by His transcendental potency for the purpose of pleasing His devotees. He does not descend to this world in order to protect the material world. That was already established by Vidura's question (rmad-Bhgavatam 3.7.2-7, previously quoted in this book. Text 64 atra devdnm- prktatay tai saha llym- svatas tptat-hnis teu tad-avedisvkregre parihartavy. tath bhakta-vinodaika-prayojanaka-svaira-ll-kaivalyena cnyatra rgadvebhvn na vaiamyam api. praty uta pitta-dita-jihvnm- khaa vairasya iva tasmn nigrahe 'py anubhyamne tem- duatdi-kapaa-lakaam- hitam eva bhavati. atra-here; devdnm-beginning with the demigods; prktatay-material; tai-them; saha-with; llym-in pastimes; svata-personally; tptat-satiation; hni-destruction; teu-in them; tad-aaHis part; vea-entrance; di-beginning; svkrea-by accepting; agre-in the presence; parihartavyto be refuted; tath-so; bhakta-vinodaika-prayojanaka-only for the purpose of pleasing His devotees; svaira-independent; ll-pastimes; kaivalyena-exclusively; ca-also; anyatra-in another place; rgadvebhvt-because of the absence of attraction or hatred; na-not; vaiamyam-partiality; api.-also; praty uta-on the contrary; pitta-dita-jihvnm-of tonguews afflictwed with jaundice; khaafrom sugar candy; vairasya-the absence of taste; iva-like; tasmn-from that; nigrahe-in rejection; apieven; anubhyamne-experiencing; tem-of them; duat-wickedness; di-beginning with; kapaa-defeating; lakaam-nature; hitam-auspicious; eva-indeed; bhavati-is. When He incarnates in the material world, the Lord associates with the material demigods. Because associating with them in His pastimes would ordinarily not be very pleasing to Him, He personally enters them and fills them with devotion. In this way they become acceptable companions for Him and He accepts them. When the Lord accepts the forms of His different incarnations by the agency of His internal potency, He does not lose or change His personality. He is the same person in each incarnation. The Lord incarnates only to please His devotees. Aside from His love for His devotees, He is impartial and equal to all, for He neither hates nor loves anyone. When a person has jaundice, sugar candy tastes bitter. However, eating sugar candy is the cure for jaundice. In the same way the Supreme Lord gives His association to the demons. That association is bitter for them, but it is also the cure for their continued existence in the world of birth and death. In this way the Supreme Lord acts for the demons' welfare. Text 65 atra

na hy asya janmano hetu karmao v mah-pate tma-my vineasya parasya draur tmana atra-here; na-not; hi-indeed; asya-of Him (the Supreme Personality of Godhead); janmana-of the appearance, or taking birth; hetu-there is any cause; karmaa-or for the acting; v-either; mah-pate-O king (Maharaja Pariksit); tma-mym-His supreme compassion for the fallen souls; vin-without; asya-of the supreme controller; parasya-of the Personality of Godhead, who is beyond the material world; drau-of the Supersoul, who witnesses everyone's activities; tmanaof the Supersouyl of everyone. That the Supreme Personality of Godhead acts so that the conditioned souls may become liberated is confirmed by these words (rmad-Bhgavatam 9.24.57-58): "O Mahrja Parkit, but for the Lord's personal desire there is no cause for His appearance, disappearance, or activities. As the Supersoul, He knows everything. Consequently, there is no cause that affects Him, not even the results of fruitive activities.* Text 66 yan-my-ceita pusa sthity-utpatty-apyayya hi anugrahas tan-nivtter tma-lbhya ceyate yat-whatever; my-ceitam-the laws of material nature enacted by the Supreme Personality of Godhead; pusa-of the living entities; sthiti-duration of life; utpatti-birth; apyayya-annihilation; hi-indeed; anugraha-compassion; tan-nivtte-the creation and manifestation of cosmic energy to stop the repetition of birth and death; tma-lbhya-thus going home, back to Godehad; ca-indeed; iyate-for this purpose the creation is there. "The Supreme Personality of Godhead acts through His material energy in the creation, maintenance, and annihilation of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity's birth, death, and duration of materialistic life. Thus He enables the living being to return home, back to Godhead."* Text 67 iti navamnta-stha-r-uka-vkynusrea pralaye lnopdher jvasya dharmdy-asambhavd

updhi-sy-din. dharmdi-sampadanennugraha iti tadya-k~nusrea ca. iti-thus; nvamanta-stha-r-uka-vkynusrea-according to r Sukadeva Gosvami's statement at the end of the ninth canto; pralaye-in annihilation; lna-,erged; updhe-of the material designation; jvasya-of the individual spirit soul; dharmdy-asambhavt-because of the nonmanifestation of the material qualities; updhi-sy-din.-beginning with ht ecreation of material designations; dharmdi-sampadanena-with the manifestation of material qualities; anugraha-mercy; iti-thus; tadya-k~nusrea-according to the commentary; ca-also. According to these words of rla ukadeva Gosvm at the end of rmad-Bhgavatam's Ninth Canto, the periodic dissolution of the material cosmos, material forms, and material qualities, and their subsequent re-manifestation are all the mercy of the Lord. This is also confirmed in rla rdhara Svm's commentary. Text 68

tath loke bhavn jagdina kalayvatra sad-rakaya khala-nigrahanya cnya kacit tvadyam atiyati nideam a ki v jana svaktam icchati tan na vidma tath-so; loke-in the world; bhavn-Your Lordship; jagdina-the master of thew world; kalaywith Your plenary portion; avatra-incarnated; sad-rakaya-to protect the devotees; khalanigrahanya-to crush the demons; ca-also; anya-another; kacit-someone; tvadyam-Your; atiyatitransgress; nideam-order; a-O Lord; kim-how?; v-or; jana-person; svaktam-personally done; icchati-desires; tan-that; na-not; vidma-we understand. That the Supreme Personality of Godhead comes to the material world to protect the devotees is confirmed by this prayer in rmad-Bhgavatam (10.70.27): "My dear Lord, You are the proprietor of all the worlds and You have incarnated Yourself along with Your plenary expansion Lord Balarma. It is said that Your appearance in this incarnation is for the purpose of protecting the faithful and destroying the miscreants. Under the circumstances, how is it possible that miscreants like Jarsandha can put us into such deplorable conditions of life against Your authority? We are puzzled at the situation and cannot understand how it is possible."* Text 69

iti jarsandha-baddha-rja-vnda-nivedane 'pi vare tvayi sad-rakartham avatre 'pi ced asmakam- dukham- syt tarhi kim anya kacid jarasandhdis tvad-ajam api laghayati. kim- ca tvay rakyamo 'pi jana sva-karma-dukham- prpnoty eveti na vidma. na caitad ubhayam api yuktam iti bhva. iti-thus; jarsandha-baddha-rja-vnd-nivedane-in the appeal made by the kinds imprisoned by Karasandha; api-also; vare-in the Supreme Personality of Godhead; tvayi-in You; sadrakartham-for the purpose of rescuing the devotees; avatre-descended; api-also; cet-if; asmakam-of us; dukham-suffering; syt-is; tarhi-then; kim-why?; anya-another; kacit-someone; jarasandhdi-beginning with Jarasandha; tvad-ajam-Your order; api-also; laghayati.-disobeys; kim-why?; ca-also; tvay-by You; rakyama-protected; api-also; jana-perople; sva-karmadukham-the sufferings of their own karma; prpnoti-attains; eva-indeed; iti-thus; na-not; vidma.we know; na-not; ca-and; etat-this; ubhayam-both; api-also; yuktam-proper; iti-thus; bhva.-the meaning These words are a request sent to the Supreme Personality of Godhead by the kings imprisoned by Jarsandha. rla rdhara Svm gives the following explanation: "The gist of this verse is: `O Lord, if You have descended to this world to protect the devotees, then why do we suffer so painfully? Why do Jarsandha and others disobey Your orders? Even though You give them protection, why do the people continue to suffer the results of their past karma? We do not understand why this is so? These things are not right.' That is the meaning of this verse." Text 70 iti tadya-k~nusrea ca lly svairatve 'pi durghaa-ghaan myaiva tad tad devsurdnm- tat-tat-karmodbodha-sandhnam api ghaayati. iti-thusd; tadya-k~nusrea-according to the commentary; ca-and; lly-of pastimes; svairatve-in independence; api-also; durghata'-ghatn-difficult to understand; my-maya; evaindeed; tad tad-thne; devsurdnm-beginning with the demiogds and the deomns; tat-tat-karmakarma; udbodha-sandhnam-seeiking; api-also; ghatayati.-causes. In this explanation by rla rdhara Svm it is seen that the Supreme Lord is supremely independent and can enjoy pastimes in any way He wishes, and it is also seen that it is very difficult to understand how the powerful mya' potency awards to the demigods, demons, and other conditioned souls the results of their past fruitive actions. Text 71

yay sva-sva-karma pthag eva cemnnm- jvnm- ce-viea paraspara-ubhubhaakunatay ghait bhavantty dikam- loke 'pi dyate. yay-by which; sva-sva-karma-according to their own karma; pthag-specific; eva-indeed; cemnnm-acting; jvnm-of individual spirit souls; ce-viea-sepcific action; parasparamutual; ubha-good; aubha-and evil; akunatay-by the omen; ghait-done; bhavanti-are; iti-thus; dikam-beginning; loke-in the world; api-also; dyate-is seen. By their own actions, the individual spirit souls in the material world bring upon themselves various kinds of good and bad results. That is clearly seen in this world. Text 72 yatra tu kvacid e tal-ll-javam anugantum- na aknoti. tatraiva parameitu svairat vyaktbhavati. yatra-where; tu-indeed; kvacit-somewhere; ea-the maya potency; tal-ll-javam-the force of His pastimes; anugantum-to follow; na-not; aknoti.-is able; tatra-there; eva-indeed; parameitu-of the supreme controller; svairat-independence; vyakt-bhavati-manifests. The mya' potency cannot imitate the Supreme Lord's pastimes. The Supreme Lord is completely independent and can do whatever He likes. Text 73 yath guru-putram ihnta nija-karma-nibandhanam anayasva mah-rja mac-chsana-puraskta. iti yama-viayaka-r-bhagavad-dedau. yath-as; guru-putram-the guru's son; iha-here; ntam-brought; nija-karma-nibandhanam-the bondage of his own karma; anayasva-bring; mah-rja-O great king; mac-chsana-puraskta.-by My order; iti-thus; yama-viayaka-to Yamarja; r--bhagavat-of the Supreme Personality of Godhead; dea-the order; dau-beginning. That Yamarja and his servants are bound to follow the orders of the Supreme Personality of

Godhead is seen in these words spoken by Lord Ka to Yamarja (rmad-Bhgavatam 10.45.45): "Some time back you caused the drowning of the son of Our teacher. I order you to return him."* Text 74 tatas" ca tasyti-virala-pracaratvn na sarvatra kta-hny-aktbhygama-prasagas" ca. tata-then; ca-and; tasya-of that; ati-virala-pracaratvt-because of being very rare; na-not; sarvatra-everywhere; kta-hni-departed; aktbhyagama-prasaga-not arrived; ca-and. Because it is very rare that one will receive a direct order from the Supreme Lord in this way, Yamarja is not at fault for acting in a way contrary to his ordinary duties. Text 75 atha yadi kecid bhaktnm eva dvianti. tad bbakta-paka-ptnta-patitvd bhagavat seyamtad-dvee 'pi na doa. praty uta bhakta-viayaka-tad-rate poakatvena hldin-vttibhtnandollsa-viea evsau. atha-nor; yadi-if; kecit-some; bhaktnm-of devotees; eva-indeed; dvianti.-hante; tad-then; bbakta-paka-the side of the devotees; ptnta-patitvt-because of taking; bhagavat-by the Supreme Personality of Godhead; sa iyam-this; tad-dvee-in that hatred; api-even; na-not; doa.fault; praty uta-on the contrary; bhakta-viayaka-tad-rate-devotion to His devotees; poakatvenabecause of maintaining; hldin-vtti-bhta-manifested from the activities of the hladini potency; nanda-bliss; ullsa-viea-great glory; eva-indeed; asau-this. However, if some persons hate them, the Lord at once becomes the partisan of His devotees. This is not a fault on the Lord's part. The Lord loves His devotees. He protects them, and, with His hldin potency, He brings them great bliss. Text 76 yena hi dveea pratipada-pronmlat-sndrnanda-vaicitr-samatirikta-bhaktir asamaru-sthalabrahma-kaivalypdana-rpatvena tadya-bhakti-rasa-mah-pratiyogitay tato 'nyath ducikitsyatay ca tatrocitam. yena-by which; hi-indeed; dveea-hatred; pratipada-pronmlat-sndrnanda-vaicitr-samatiriktabhakti-the wonder of great bliss of loving devotional service at every moment; a-not; sa-with;

maru-sthala-the desert; brahma-kaivalya-impersonal liberation; pdana-rpatvena-because opf manifesting; tadya-bhakti-rasa-mah-pratiyogitay-as the opposite of the great nectar of devotional service; tata-then; anyath-otherwise; ducikitsyatay-by being incurable; ca-also; tatra-there; ucitam-proper. The hatred of persons who oppose the devotees only increases the devotees' love for the Lord, and that love brings the devotees a great wonder of intense transcendental bliss at every moment, a bliss that has nothing to do with the hopeless parched desert of impersonal so-called liberation. Text 77 tad-uttha-bhagavat-tejas tat-svarpa-akter api tiraskrea dhvasbhva-tulyamsvargpavarga-narake api tulyrtha-darina iti nyyennyem atva dusaham- tem api kmuknm- nikmam anabhiam uddaa-gua-vieam- kurvaty eva bhagavati tasya sarva-hitaparyavasyi-caritra-svabhvatvd eva tat-tad-durvara-durvsana-myea-sasara-klea-no 'pi bhavati. tad-uttha-bhagavat-tejas-by the power of the Supreme Personality of Godhead; tat-svarpaakte-of His personal potency; api-also; tiraskrea-by eclipsing; dhvasbhva-tulyam-like the non-existence of darkness; svargpavarga-narake api tulyrtha-darina iti nyyena-rmadBhgavatam 6.17.28; anyem-of others; atva-great; dusaham-unbearable; tem-of them; api-also; kmuknm-filled with material desires; nikmam-without matertial desires; anabhiam-without material desires; uddaa-gua-vieam-specific quality; kurvati-does; eva-indeed; bhagavati-in the Supreme Personality of Godhead; tasya-of that; sarva-hita-paryavasyi-caritra-svabhvatvtbecausze of activities that benefit everyone; eva-indeed; tat-tad-durvara-durvsana-myeasasara-klea-na-the destruction of horrible material sufferings; api-also; bhavati-is. Thus devotional service, which is manifested from the Supreme Lord's internal potency, eclipses everything else and makes it unimportant by comparison. This is described in the following words of rmad-Bhgavatam (6.17.28): "Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation, and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."* Because they have no material desires and because they are interested to work for the welfare of all living beings, the devotees of the Lord become free from the many horrible and unbearable sufferings of continued material existence. Text 78

ya khal abhedopsaknm ati-kcchra-sdhya pururtha. kvacic ca paramrtha-vastabhijnam- naraka-nirvieam- tem- kminm- tu nikmam abhiam- vi-knm ivmedhyamsvarga-vieam- tebhyo dadti. sa paramevara. ya-who; khalv-indeed; abheda-not different; upsaknm-of the worshipers; ati-kcchrasdhya-very difficult to be obtained; pururtha.-the goal of life; kvacit-something; ca-and; paramrtha-vast-abhijnam-understanding what is thre goal of life; naraka-nirvieam-free from hell; tem-of them; kminm-desiring; tu-indeed; nikmam-sccording to desire; abhiam-desired; vi-knm-of worms in stool; iva-like; amedhyam-not worthy; svarga-vieam-specific hevaenly world; tebhya-to them; dadti.-gives; sa-He; paramevara-the Supreme Personality of Godhead. The impersonalists find it very difficult to attain the true goal of life. Unaware of the true goal of life, the impersonalists attain impersonal liberation, which is just like hell. Materialists filled with material desires attain various so-called heavenly material worlds where they enjoy like worms in stool. The Supreme Personality of Godhead gives these destinations to the impersonalists and the materialists. Text 79 ata evoktam- nga-patnbhi ripo sutnm api tulya-der dhtse damam- phalam evnusan iti. ata eva-therefore; uktam-said; nga-patnbhi-by the wives of Kaliya-naga; ripo sutnm api tulya-der dhtse damam- phalam evnusan iti-rmad-Bhgavatam 10.16.33. That the activities of the Lord are always for the benefit of everyone is confirmed by Ngapatns in these words (rmad-Bhgavatam 10.16.33): "O dear Lord, You are equal to everyone. For You there is no distinction between Your sons, friends, and enemies. Therefore the punishment which You have so kindly offered to Kliya is exactly befitting. O Lord, You have descended especially for the purpose of annihilating all kinds of disturbing elements within the world, and because You are the Absolute Truth, there is no difference between Your mercy and punishment. We think, therefore, that this apparent punishment to Kliya is actually some benediction."* Text 80 atra sutnm- suta-vat plynm- devnm ity artha. damam iti yato dmam apty artha.

atra-here; sutnm-of sons; suta-vat-like a son; plynm-protected; devnm-of the demigods; iti-thus; artha.-the meaning; damam-subduing; iti-thus; yata-from whom; dmam-subduing; apialso; iti-thus; artha.-the meaning. Here the word "sutnm" means "of the demigods, who are protected as if they were sons", and "damam" means "punishment". Text 81 yat tu ptand uttama-bhakta-gati ruyate. tad-bhaktnukaradi-mhtmyenaiveti tatra tatra spaam eva yath sa-dved iva ptanpi sa-kul ity di. yat-what; tu-but; ptandv-beginning with Putana; uttama-bhakta-gati-the desitination of the greatest devotees; ruyate.-is heard; tad-bhaktnukaraa-imitating the devotees; di-beginning with; mhtmyena-by the glories; eva-indeed; iti-thus; tatra tatra-there; spaam-clearly; eva-inded; yath-as; sa-dved iva ptanpi sa-kul ity di-rmad-Bhgavatam 10.14.35. Even Ptan and other demons attained the same destination that is attained by the greatest devotees. Thus is is seen that even artificially imitating the activities of the great devotees is glorious. This is confirmed by the following words addressed to the Supreme Personality of Godhead (rmad-Bhgavatam 10.14.35): "I think of how You are so kind, so magnanimous that even Ptan, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghsura and Baksura, were also favored with liberation."* Text 82 atha yadi kecid bhakt eva santo bhaktntareu kathacid apardhyanti. tad tenaivpardhena bhakteu bhagavati ca vivartamnam- dvea-vaavnala-jvl-kalpam anubhya cirt kathacit puna sa-dveepi bhagavat-saspardin sa-parikre tad-apardha-doe vinae sva-padam eva prpnuvanti. na tu brahma-kaivalyam. bhakti-lakaa-bjasynavara-svabhvatvt. atha-now; yadi-if; kecit-some; bhakt-devotees; eva-indeed; santa-saintly; bhaktntareu-to other devotees; kathacit-somehow; apardhyanti.-commit offenses; tad-then; tena-by that; evaindeed; apardhena-offense; bhakteu-to the devotees; bhagavati-to the Supreme Personality of Godhead; ca-also; vivartamnam-becoming changed; dvea-vaavnala-jvl-kalpam-by flames from the volcano of hatred; anubhya-experiencing; cirt-for a long time; kathacit-somehow; puna-again; sa-dveea-with hatred; api-also; bhagavat-of the Supreme Personality of Godhead;

saspara-by the touch; din-beginning; sa-parikre-with His asssociates; tad-apardha-doe-in the fault of an offense; vinae-destriyed; sva-padam-own position; eva-indeed; prpnuvanti.-attain; nanot; tu-but; brahma-kaivalyam.-impersonal liberation; bhakti-lakaa-characterized by devotional service; bjasya-of the seed; anavara-eternal; svabhvatvt-because of the natural position. If some devotees commit offenses to other devotees, the offenders burn for a long time in the volcanic fires of hatred to not only other devotees, but even to the Supreme Lord Himself. After some time they receive the angry touch of the Supreme Lord. In that way their offenses become destroyed, and they attain the feet of the Lord at the end. Such devotees do not attain impersonal liberation, for they are protected by the eternal nature of the devotional service they have already performed. Text 83 teu bhagavata krodhas" ca bleu mtur iveti. tasmt sarvam- samajasam. tath hi r-rjovca teu-to them; bhagavata-of the Supreme Personality of Godhead; krodha-anger; ca-and; bleuto children; mtu-of a mother; iva-like; iti-thus; tasmt-from this; sarvam-all; samajasam-right and just; tath hi-furthermore; r-rjovca-the king said. In this way the Lord is like a mother angry with her children. Thus the Lord's actions are right, just, and good. This is explained in the following passage (rmad-Bhgavatam 1.7.1-12, which is discussed here in anucchedas 93-104), which begins with these words of rmad-Bhgavatam (7.1.1), where King Parkit inquired: Text 84 sama priya suhd brahman bhtn bhagavn svayam indrasyrthe katha daityn avadhd viamo yath sama-equal; priya-beloved; suht-friend; brahman-O brahmana (ukadeva); bhtnm-toward all living entities; bhagavn-the Supreme Lord, Viu; svayam-Himself; indrasya-of Indra; arthe-for the benefit; katham-how?; daityn-the demons; avadht-killed; viama-partial; yath-as if. "My dear brhmaa, the Supreme Personality of Godhead, Viu, being everyone's well-wisher, is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra, and thus kill Indra's enemies? How can a person equal to everyone be partial to

some and inimical toward others?* Text 85 paramtmatvena sama suht hita-kr priya prti-viayo bhagavn. evam- sati smyenaivopakrtavyatvena prti-viayatvena ca sarve eva prpteu katham- viama iva daityn avadht. viamatvam upalakaam. asuhdi v priya iva ceti. paramtmatvena-as the Supersoul; sama-equal; suht-friend; hita-kr-well-wisher; priya-dear; prti-viaya-affectionate; bhagavn-the Supreme Personality of Godhead; evam-thus; sati-being so; smyena-with equality; eva-indeed; upakrtavyatvena-as the helper; prti-viayatvena-with affection; ca-and; sarvev-in all; eva-indeed; prpteu-attained; katham-how?; viama-partial; ivalike; daityn-to the demons; avadht-killeed; viamatvam-paritality; upalakaam.-characteristic; asuhdi-not a friend; v-or; priya-dear; iva-like; ca-and; iti-thus. Here the word "sama" means "because He is the Supersoul, He is equal to all", "suht" means "the well-wisher", and "bhagavn priya" means "the affectionate Supreme Personality of Godhead". The question in this verse is: "If He is equal, affectionate, and helpful to all living beings, why does the Supreme Personality of Godhead show partiality by killing the demons?" Thus the Lord is partial. To some He is a dear friend, and to others He is an enemy. Anuccheda 94 Text 1 kim- ca. yasya yai prayojanam- sidhyati. sa tat-paka-pt bhavati. yebhyo bibheti. tn dveena hanti. na tu tad atrstty ha kim- ca-furthermore; yasya-of whom; yai-with whom; prayojanam-need; sidhyati.-is established; sa-He; tat-paka-pt-the ally of the devotees; bhavati-is; yebhya-from whom; bibheti.-fear; tnthem; dveena-with hatred; hanti.-kill; na-not; tu-but; tat-that; atra-here; asti-is iti-thus; ha-said. Here someone may say that because He has needs that require to be fulfilled, because He is partial to some living entities, and because He fears other living entities, the Supreme Personality of Godhead hatefully kills His enemies. This is not an accurate description of the Supreme Personality of Godhead. This is explained in the following words (rmad-Bhgavatam 7.1.2): Text 2

na hy asyrtha sura-gaai skn nireyastmana naivsurebhyo vidvio nodvega cguasya hi na-not; hi-certainly; asya-His; artha-benefit, interest; sura-gaai-with the demigods; sknpersonally; nireyasa-of the highest bliss; tmana-whose nature; na-not; eva-certainly; asurebhya-for the demons; vidvia-envy; na-not; udvegafear; ca-and; aguasya-who possesses no material qualities; hi-certainly. "Lord Viu Himself, the Supreme Personality of Godhead, is the reservoir of all pleasure. Therefore, what benefit would He derive from siding with the demigods? What interest would He fulfill in this way? Since the Lord is transcendental, why should He fear the asuras, and how could He be envious of them?"* Text 3 nireyasam- paramnanda. nireyasam-nireyasam-; paramnanda-transcendental bliss. Here the word "nireyasam" means "transcendental pleasure". Anuccheda 95 Text 1 ata iti na su-mah-bhga nryaa-gun prati saaya su-mahn jtas tad bhavn cettum arhati ata-then; iti-thus; na-our; su-mah-bhga-O glorious one; nryaa-gun-the qualities of Nryaa; prati-toward; saaya-doubt; su-mahn-very great; jta-born; tat-that; bhavn-Your lordship; cettum arhati'please dispel.

Then it is said (rmad-Bhgavatam 7.1.3): "O greatly fortunate and learned brhmaa, whether Nryaa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nryaa is always neutral and equal to everyone."* Text 2 gun anugraha-nigrahdn prati tat tam- saayam. gun-gunan; anugraha-mercy; nigraha-and punishment; dn-beginning with; prati-to; tat-taht; tam-that; saayam-doubt. The doubt here is about the Lord's qualities, such as His awarding both mercy and punishment. Anuccheda 96 Text 1 atra r-ir uvca sdhu pa mah-rja hare caritam adbhutam yad-bhgavata-mhtmya bhagavad-bhakti-vardhanam atra-here; r-ir uvca -the sage r Sukadeva Gosvami said; sdhu-excellent; pam-inquiry; mah-rja-O great king; hare-of the Supreme Lord, Hari; caritam-activities; adbhutam-wonderful; yat-from which; bhgavata-of the Lord's devotee (Prahlada); mhtmyam-the glories; bhagavadbhakti-devotion to the Lord; vardhanam-increasing. Then it is said (rmad-Bhgavatam 1.7.4): "The great sage ukadeva Gosvm said: My dear king, you have put before me and excellent question. Discourses concerning the activities of the Lord, in which the glories of His devotees are also found, are extremely pleasing to devotees. Such wonderful topics always counteract the miseries of the materialistic way of life."*

Text 2 he mahrja idam- yat pam- tat sdhu su-vicritam eva. kintu hares" caritam adbhutam aprvam. avaiamye 'pi viamatay pratiymanatvena vicratitatvt. yad yatra hares" carite bhagavad-bhakti-vardhanam- bhgavata-mhtmyam- bhgavatnm- r-prahldopalakita-bhaktavndnm- mhtmyam- vartate. anena bhgavatrtham eva sarvam- karoti bhagavn na t anyrtham ity asyaivrthasya paryavasnam- bhaviyatti vyajitam. he-O; mahrja-king; idam-thus; yat-what; pam-asked; tat-that; sdhu'excellent; su-vicritamwell-thought; eva.-indeed; kintu-however; hare-of Lord Ka; caritam-activities; adbhutamwonderful; aprvam.-unprecedented; avaiamye-wuithout partiality; api-even; viamatay-with partiality; pratiymanatvena-because of the understanding; vicratitatvt.-because of thus considering; yat-what; yatra-where; hare-of Lord Ka; carite-activities; bhagavad-bhaktivardhanam-increasing devotion to the Supreme Personality of Godhead; bhgavata-mhtmyamthe glories of the Lord's devotees; bhgavatnm-of the devotees; r-prahldopalakita-like r Prahlada; bhakta-vndnm-of the devotees; mhtmyam-the glory; vartate.-is; anena-by this; bhgavatrtham-for the beneit of the devotees; eva-indeed; sarvam-all; karoti-does; bhagavn-the Supreme Personality of Godhead; na'not; t-but; anya-another; artham-meaning; iti-thus; asya-of this; eva-indeed; arthasya-of the purpose; paryavasnam-conclusion; bhaviyati-will be; iti-thus; vyajitam-manifested. In this verse it is said: "My dear king, you have put before me and excellent, well-considered question. The glories of the Lord are wonderful and without precedent." The Lord's activities are wonderful because even though He is supremely impartial, the Lord is still partial to His devotees. Then the verse declares: "By hearing about the Lord's activities, a person increases His devotion of the Lord." The word "bhgavata-mhtmyam" means "the glories of Prahlda and the other devotees of the Lord". In this way it is seen that the Supreme Personality of Godhead always acts for the benefit of His devotees. It is not otherwise. This conclusion will be clearly explained in later parts of this book. Text 3 k ca sva-bhakta-paka-ptena tad-vipaka-vidraam nsiham adbhuta vande paramnanda-vigraham. ity e. k-commentary; ca-and; sva-bhakta-paka-ptena-by being partial to His devotees; tad-vipaka-

vidraam-tearing apart the enemies of His devotees; nsiham-Lord Nsiha; adbhutamwonderful; vande-I bow down; paramnanda-vigraham.-whose form is filled with transcendental bliss; iti-thus; e.-it. In his commentary on rmad-Bhgavatam 7.1.1, rla rdhara Svm prays: "I bow down before Lord Nsiha, whose wonderful form is filled with transcendental bliss, who is the partisan of His devotees, and who rips apart anyone who becomes His devotee's attacker." Anuccheda 97 Text 1 ata gyate parama puyam ibhir nraddibhi natv kya munaye kathayiye hare katham ata-then; gyate-is sung; paramam-foremost; puyam-pious; ibhi-by the sages; nraddibhiheaded by r Narada Muni; natv-after offering obeisances; kya-to Ka-dvaipayana Vyasa; munaye-the great sage; kathayiye-I shallnarrat; hare-of Hari; katham-the topics;. Then it is said (rmad-Bhgavatam (7.1.5): "Therefore great sages like Nrada always speak upon rmad-Bhgavatam because it gives one the facility to hear and chant about the wonderful activities of the Lord. Let me offer my respectful obeisances unto rla Vysadeva and then begin describing topics concerning the activities of Lord Hari."* Text 2 paramam- puyam- yath syt tath y gyate tam- kathm iti yat tadordhyhrenvaya. atra ca tair gyamnatvena bhaktaika-sukha-prayojanatvam eva vyajitam. paramam-transcendental; puyam-piety; yath-as; syt-is; tath-so; y-what; gyate-is said; tamthat; katham-topic; iti-thus; yat-tado-of the two words "yat" and "tat"; dhyhrenvaya-the explanation; atra-here; ca-and; tai-by them; gyamnatvena-as being told; bhaktaika-sukhaprayojanatvam-the only happiness of the devotees; eva-indeed; vyajitam-manifested.

Here the words "gyate paramam- puyam kathm" are part of a relative clause. Here the relative and co-relative pronouns "yat" and "tat" are understood although not expressed. In this way it is explained that describing the Supreme Lord's glories is the great happiness of the devotees. Anuccheda 98 Text 1 tatra tvad vyajitrthnurpam eva pranasyottaram ha tatra-there; tvat-then; vyajita-manifested; artha-meaning; anurpam-according to; evaindeed; pranasya-of the question; uttaram-the answer; ha-spoke. In the following words these questions are appropriately answered (rmad-Bhgavatam 7.1.6): Text 2 nirguo 'pi hy ajo 'vyakto bhagavn prakte para sva-my-guam viya bdhya-bdhakat gata nirgua-without material qualities; api-although; hi-certainly; aja-unborn; avyaktaunmanifest; bhagavn-the Supreme Lord; prakte-to material nature; para-transcendental; svamy-of His own energy; guam-material qualities; viya-entering; bdhya-obligation; bdhakatmthe condition of being obliged; gata-accepts. "The Supreme Personality of Godhead, Viu, is always transcendental to material qualities, and therefore He is called nirgua, or without qualities. Because He is unborn He does not have a material body to be subjected to attachment and hatred. Although the Lord is always above material existence, through His spiritual potency He appeared and acted like an ordinary human being, accepting duties and obligations, apparently like a conditioned soul."* Text 3 yasmt prakte paras tasmn nirgua prkta-gua-rahita. tata evjo nitya-siddha. ata eva

cvyakta prkta-dehendriydi-rahitatvn nnyena vyajyata iti svayam-praka-dehdir ity artha. tatas" ca prakti-guottha-rga-dvedi-rahitas" ceti bhva. yasmt-because; prakte-to matter; para-transcendental; tasmn-therefore; nirguaqualityless; prkta-gua-rahita.-without material qualities; tata-therefore; eva-indeed; ajaunborn; nitya-siddha.-teernally perfect; ata eva-therefore; ca-also; avyakta-unmanifested; prktadehendriydi-rahitatvn-because of not possessing material body, senses, or other material things; na-not; anyena-by another; vyajyata-is manifested; iti-thus; svayam-praka-self-manifested; dehdi-beginning with the body; iti-thus; artha.-the meaning; tata-therefore; ca-and; praktigua-material qualities; uttha-arisen; rga-attachment; dvea-and hatred; di-beginnign with; rahita-without; ca-also; iti-thus; bhva-the meaning. Here it is said that because He is transcendental to material qualities, the Lord has no material qualities. Therefore He is unborn (aja, and eternally perfect. That is also why He is unmanifested (avyakta, Here the word "unmanifested means "the Lord's body, senses, and everything else are not material. they are spiritual, and therefore self-manifested". This means that the Lord does not have material emotions like material love and hatred. Text 4 evam evam-bhto 'pi sveu bhakteu y my~ krpa tatrocito yo guo ll-kautuka-mayaviuddhorjita-sattvkhyas tam viyalambya bhagavn nityam eva prakita-sad-guaivarya san. etad apy upalakaam. kadcid ditydau jta san lokendriyeu vyakto 'pi san bdhya-bdhakatmgata. evam-thus; evam-bhta-like this; api-also; sveu-own; bhakteu-to the devotees; y-what; my~maya; krpa-msercy; tatra-there; ucita-appropriate; ya-what; gua-quality; ll-pastimes; kautukabliss; maya-consisting of; viuddha-pure; rjita-impelled; sattva-existence; khya-called; tam'that; viya-entering; lambya-resting on; bhagavn-the Supreme Personality of Godhead; nityamalways; eva-indeed; prakita-maniefsted; a-guaivarya-opulence of the six qualities; san.-being so; etat-that; api-also; upalakaam-nature; kadcit-sometime; ditya-the sun; dau-beginning; jtaborn; san-being so; lokendriyeu-the master of nthe senses; vyakta-manifested; api-also; san-being so; bdhya-obligation; bdhakatm-the condition of being obliged; gata-attains. In this way the Lord is merciful to His devotees. Full with six transcendental opulences, and manifesting blissful and pure transcendental form and pastimes, the Lord enters the material world. In this way the Lord sometimes is "born", and then is openly visible to the senses of the conditioned souls in the material world. In this way the Lord acts like ordinary human being, accepting duties and obligations, apparently like a conditioned soul (bdhya-bdhakat gata).

Text 5 nija-di-pathe 'pi sthtum asamarthe ati-kudreu devsurdiu sva-sahayya-pratiyoddhtvasampdanya svayam- sacaritam- kicit tad-asa-lakaam eva teja samritya bdhyatmbdhakatm- ca gata. nija-di-pathe-in the pathway of the eyes; api-also; sthtum-to stay; asamarthev-unable; atikudreu-very insignificant; devsurdiu-beginning with the demigods and demons; sva-sahayyapratiyoddhtva-sampdanya-to help and to fight; svayam-personally; sacaritam-moved; kicitsomething; tad-asa-lakaam'the nature of a part; eva-indeed; teja-power; samritya-taking shelter; bdhyatm- bdhakatm- ca gata-attained ordinary obligations. In this way the Supreme Personality of Godhead helps the demigods and fights with the demons. Although neither the demigods nor the demons are worthy to walk on the pathway of the Supreme Lord's eyes, the Lord, manifesting only part of His original transcendental glory, pretends to be an ordinary resident of the material world. Text 6 yuddha-ll-vaicitryya pratiyoddhu tadnm- yasmin prakyamnd api tejaso 'dhikam- tejaso 'sam- sacrya bdhyatm- parjayam- kadcit tu tasmn nynam- sacrya bdhakatm- jayamprpta ity artha. syt kp-dambhayor my~ iti viva-praka. yuddha-fighting; ll-pastimes; vaicitryya-for the wonder; pratiyoddhu-enemy fighters; tadnm-then; yasmin-in which; prakyamnt-because of manifesting; api-also; tejasa-of power; adhikam-superiority; tejasa-of power; asam-part; sacrya-manifesting; bdhyatm-ordinary; parjayam-vixctory; kadcit-sometimes; tu-but; tasmn-therefore; nynam-lesser; sacryamanifesting; bdhakatm-ordinary; jayam-victory; prpta-attained; iti-thus; artha.-the meraning; syt-is; kp-of mercy; dambhayo-of trickery; my~-maya; iti-thus; viva-praka-Visva-prakasa. When the Lord manifests more of His transcendental power, He gives the demons a very stunning defeat in His pastimes of fighting with them. When the Lord manifests less of His transcendental power, He gives the demons less of a defeat. The word mya' is defined in these words of the Viva-praka Dictionary: " `My' means either `mercy' or `trickery'." Text 7

atra saty apy arthntare bhgavatnugraha-prayojanatvenaivopakrntatvd upasahariyamnatvc ca gati-smnyc ca chalamaya-myay tat-tat-karttve 'py adhikadoptc ca tn npekate. atra-here; sati-being so; api-also; arthntare-in another meaning; bhgavatnugraha-the mercy of the Lord; prayojanatvena-by the need; eva-indeed; upakrntatvt-because of attacking; upasahariyamnatvc-because it will be concluded; ca-also; gati-smnyc-because of the same action; ca-and; chalamaya-myay-because of being a trick; tat-tat-karttve-in the astate of being the doer of these various activities; api-also; adhika-doptc-because of the great fault; ca-and; tnthem; na-not; apekate-takes into consideration. These words may also be interpreted in a different way. Because the Lord's activities must always show His mercy to His devotees, and because His activities in this world are sometimes manifested and then again unmanifested, and because the Lord is always equal to all, as the Vednta-stra (1.1.10, declares in the words "The Supreme Lord is always equal to all", therefore the idea that the Supreme Lord is partial to some living entities and the enemy of other living entities is an illusion created by the illusory potency my. Text 8 tasmd bhakta-vinodaika-prayojanaka-svaira-ll-kaivalyennyatra rga-dvebhvn ntra vaiamyam iti bhva. ata eva bdhyatm api ytti bdhakatay sahaivoktam. tath nija-svarpaakti-vilsa-lakaa-llviskrea sarvem eva hitam- paryavasyatti suhttvdikam- ca npaytti dhvanitam. tasmt-therfore; bhakta-vinodaika-prayojanaka-only to please the devotees; svaira-independent; ll-pastimes; kaivalyena-transcendental; anyatra-in another place; rga-dvebhvn-because of the absence of material love and hatred; na-not; atra-here; vaiamyam-partiality; iti-thus; bhva.the meaning; ata eva-therefore; bdhyatm-as an ordinary pwrson; api-even; yti-attains; iti-thus; bdhakatay-ordinary obligations; saha-with; eva-indeed; uktam-is said; tath-so; nija-svarpa-aktipersonal potency; vilsa-pastiems; lakaa-characteristic; ll-pastimes; viskrea-by manifestation; sarvem-of all; eva-indeed; hitam-auspiciousness; paryavasyati-bring at the end; iti-thus; suhttvdikam-beginning with being the friend; ca-and; na-not; apayti-leaves; iti-thus; dhvanitamit is said. Therefore the Supreme Personality of Godhead manifests His independent pastimes to please His devotees. If this were not so, then He would be partial. That is the meaning. In this way the Lord appears like an ordinary person and accepts the obligations of an ordinary person. In this way, with the aid of His internal potency, He manifests transcendental pastimes that in the end bring auspiciousness to everyone. In this way He is the friend of everyone. It cannot be said that He is not the friend of everyone. That is the meaning.

Anuccheda 99 Text 1 atha katham- so 'pi viuddha-sattvkhyo gua prkto na bhavati. kad v kutra tamvrytiayam- sacrayati. katham- v kta-hny-aktbhygama-prasago na bhavatty dikam aakyha dvbhymatha-now; katham-how?; so 'pi-He; viuddha-sattvkhya-pure goodness; gua-quality; prktamaterial; na-not; bhavati-is; kad-then; v-or; kutra-where?; tam-that; vrytiayam-great power; sacrayati-manifests; katham-nhow?; v-or; kta-hni-destruction; aktbhygama-not attacking; prasaga-in relation to; na-not; bhavati-is; iti-thus; dikam-beginning; aakya-fearing; ha-said; dvbhym-with two verses. Here someone may ask: "It is said that the Supreme Personality of Godhead is situated in the mode of pure goodness. Is this goodness not material, one of the material modes of nature? When and where does the Lord manifest His great transcendental power? Why does the Lord sometimes kill the demons and sometimes not kill them?" Fearing that someone may ask these questions, rla ukadeva Gosvm gives an answer in two verses (rmad-Bhgavatam 7.1.*-8). In the first of these verses (rmad-Bhgavatam 1.7.7, he says: Text 2 sattva rajas tama iti prakter ntmano gu na te yugapad rjan hrsa ullsa eva ca sattvam-the mode of goodness; raja-the mode of passion; tama-the mode of ignorance; iti-thus; prakte-of material nature; na-not; tmana-of the spirit soul; gu-qualities; na-not; tem-of them; yugapat-simultaneously; rjan-O king; hrsa-diminution; ullsa-prominence; eva-certainly; caor. "My dear King Parkit, the material qualities - sattva-gua, rajo-gua, and tamo-gua - all belong to the material world and do not even touch the Supreme Personality of Godhead. These three guas cannot act by increasing or decreasing simultaneously."*

Text 3 sattvdayo gu prakter eva ntmana. tmana paramevarasya tasya tu ye sarve 'pi nityam evollsino gus te tu te na bhavantty artha. sattvdaya-beginning with goodness; gu-modes; prakte-of matter; eva-indeed; na-not; tmana-of the atma; tmana-of the atma; paramevarasya-of the Supreme Personality of Godhead; tasya-of Him; tu-but; ye-who; sarve-all; api-also; nityam-always; eva-indeed; ullsinaincreasing; gu-modes; te-they; tu-but; te-they; na-not; bhavanti-are; iti-thus; artha-the meaning. This verse means "the material modes are never present in the Supreme Personality of Godhead". Text 4 tad uktam- sattvdayo na santa iti. tat-that; uktam-said; sattvdayo na santa iti-r Viu Pura 1.9.43. This is confirmed by the following words of r Viu Pura (1.9.43): "The Supreme Personality of Godhead, Viu, is beyond the three qualities goodness, passion, and ignorance."* Text 5 hldin sandhin samvit tvayy eka sarva-sasthitau iti ca. hldin sandhin samvit tvayy eka sarva-sasthitau iti-r Viu Pura 1.12.69; ca-and. This is also confirmed by these words of r Viu Pura (1.12.69): "O Lord, You are the support of everything. the three attributes hldin, sandhin, and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery, and mixtures of the two, do not exist in You, for You have no material qualities." Text 6

yasmn ntmanas te. tasmd eva yugapat hrsa eva v ullsa eva v nsti. kintu vikritvena parasparam abhyupamarditvt kasyacit kadcit hrsa. kasyacit kadcid ullso bhavatty artha. tatas" ca devdnm- tat-sahrye 'surdnm- ca tad-yuddhe yogyatm- darayati. yasmn-because; na-not; tmana-of the Self; te.-they; tasmt-therefore; eva-indeed; yugapatsimultaneously; hrsa-diminution; eva-indeed; v-or; ullsa-prominence; eva-indeed; v-or; na-not; asti-is; kintu-however; vikritvena-by transformations; parasparam-mutual; abhyupamarditvtbecause of refutation; kasyacit-of something; kadcit-sometime; hrsa.-diminution; kasyacit-of something; kadcit-sometime; ullsa-prominence; bhavati-is; iti-thus; artha-the meaning; tatathen; ca-and; devdnm-beginning with the demigods; tat-sahrye-in winding up; asurdnmbeginning with the demigods; ca-and; tad-yuddhe-in fighting with them; yogyatm-properness; darayati-shows. Because the modes of material nature neither increase nor decrease in relation to the Supreme Personality of Godhead, they never bring material transformations upon Him. They never under any circumstances increase their influence over Him, and, in the same way, they never in any circumstances decrease their influence over Him. They have no power over Him. In this way it is seen that the Supreme Personality of Godhead's protecting the demigods and fighting with the demons is perfectly appropriate, right, and just. Anuccheda 100 Text 1 tath sattvdy-ullsa-kle tal-llys tad-adhnatvam iva yat pratyate. tad anuvadan pariharati tath-so; sattvdi-of the modes beginning with goodness; ullsa-increase; kle-in the time; tallly-of His pastime; tad-adhnatvam'the state of being subordinate to that; iva-like; yat-that; pratyate-is understood; tat-that; anuvadan-saying; pariharati-removes. Here someone may say: "At different times one of the modes of nature, either goodness, passion, or ignorance, become prominent. The pastimes of the Lord are then under the control of whatever material mode is then prominent." This false idea is refuted by the following words of rmadBhgavatam (1.7.8): Text 2

jaya-kle tu sattvasya devarn rajaso 'surn tamaso yaka-raksi tat-klnuguo 'bhajat jaya-kle-in the time of prominence; tu-indeed; sattvasya-of goodness; deva-the demigods; nand sages; rajasa-of passion; asurn'the demons; tamasa-of ignorance; yaka-raksi-the yaksas and Raksasas; tat-klnugua-according to the particular time; abhajat-fostered. "When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakas and Rkasas flourish. The Supreme Personality of Godhead is present in everyone's heart, fostering the reactions of sattva-gua, rajo-gua, and tamo-gua."* Text 3 sattvasya jaya-kle devn s" cbhajad bhajati bhagavn tat-prakti-tat-tad-deheu sattvopdhikam- nija-teja sacrayati. yena ca tn sahyamnn karotty artha. sattvasya-of goodsness; jaya-kle-at the time of prominence; devn-the demigods; -teh sages; ca-and; abhajat-fostered; bhajati'fosters; bhagavn-the Supreme Personality of Godhead; tatprakti-tat-tad-deheu-in the various bodies of those natures; sattvopdhikam-the body of goodness; nija-teja-own power; sacrayati-fosters; yena-by which; ca-and; tn-that; sahyamnn'helping; karoti-does iti-thus; artha-the meaning . Here the words "sattvasya jaya-kle devarn abhajat" mean "When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord." Text 4 evam- rajaso jaya-kle asureu raja-updhikam- tamaso jaya-kle yaka-rakasu tamaupdhikam iti yojanyam. tatas" ca yena tn yakdn pratiyoddh~n kurvan devdn parjitn karoti. svam api tath darayatty artha. tad evam- bhakta-rasa-poa-ll-vaicitryya bdhyabdhakatm- ytti daritam. evam-thus; rajasa-of passion; jaya-kle-at the time of prominence; asureu-in the demons; rajaupdhikam-the designation of passion; tamasa-of ignorance; jaya-kle-at the time of prominence; yaka-rakasu-the Yaksas ansd Raksasas; tama-updhikam-the designation of ignorance; iti-thus;

yojanyam-appropriate; tata-then; ca-and; yena-by which; tan-them; yakdn-beginning with the Yaksas; pratiyoddh~n-enemy fighters; kurvn-doing; devdn-beginning weith the demigods; parjitn'defeated; karoti-does; svam-own; api-also; tath-so; darayati-shows; iti-thus; artha-the meaning; tat-that; evam-thus; bhakta-devotees; rasa-mellows; po-nourishment; ll-pastimes; vaicitryya-for wonderful variety; bdhya-bdhakatm-the status of an ordinary person; ytiattains; iti-thus; daritam-revealed. Here the words "rajaso jaya-kle" and "tamaso jaya-kle" mean "Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakas and Rkasas flourish." However, when the Supreme Personality of Godhead personally descends to the material world and pretends to be an ordinary human being, He easily defeats the Yakas, Rkasas, and demigods, and He also increases the devotees' mellows of love for Him. This is explained in the words "bdhya-bdhakatm". Text 5 yac ca kroda-mathane ruyate tathsurn aviad asurea rpea te bala-vryam irayan uddpayan deva-ga ca viur daivena ngendram abodha-rpa. iti. yat-what; ca-and; kroda-mathane-in churning the ocean of milk; ruyate-is heard; taththerefafter; asurn-unto the demons; aviat-entered; asurea-by the quality of passion; rpea-in such a form; tem-of them; bala-vryam-strength and energy; irayan-increasing; uddpayanencouraging; deva-ga-the demigods; ca-also; viu-Lord Viu; daivena-by the feature of goodness; ngendram-unto the king of serpents, Vsuki; abodha-rpa-by the quality of ignorance; iti-thus. That the Supreme Lord makes the modes of nature enter the different classes of living beings is also confirmed by these words of rmad-Bhgavatam (8.7.11, describing the Lord's appearance at the time of churning the milk-ocean: "Thereafter, Lord Viu entered the demons as the quality of passion, the demigods as the quality of goodness, and Vsuki as the quality of ignorance to encourage them and increase their various types of strength and energy."*. Text 6

tatrpi tad-vaicitryrtham eva tath tat-tad-veas tasyeti labhyate. nan yt tasya tat-tadguodbodha-kla-pravayena svara-llt-hni. tatas" ca gua-sambandhtiaye vaiamydikamca spaam evety akyha tat-klnugua iti. tatrpi-neveretheless; tad-vaicitryrtham-for that variety; eva-indeed; tath-so; tat-tad-veaentering them; tasya-of that; iti-thus; labhyate-is attainmed; nanv-is it not so?; yt-attained; tasyaof that; tat-tad-guodbodha-kla-the time of manifesting the modes of nature; pravayena-by being under the control; svara-llt-hni-destruction of independence; tata-then; ca-and; guaof the modes; sambandha-relation; atiaye-great; vaiamydikam-beginning with partiality; ca-and; spaam-clearly; eva-indeed; iti-thus; akya-fearing; ha-said; tat-klnugua-the word "tatklanuguna"; iti-thus. In this way it is said that the Supreme Personality of Godhead caused the different modes to enter the different kinds of living beings. Here someone may protest: "If when they are thus manifest the modes of nature bring the living beings under their control, then the living beings have no independence. In this way the Lord is unfair and unjust, for without any good reason He makes the different modes enter the different kinds of living beings. In this way He is partial to some living beings and the enemy of others." Fearing that someone would speak this protest, the rmad-Bhgavatam speaks the word "tat-klnugua" (appropriate to that particular time). Text 7 tem- sattvdnm- kla evnuguo yasya sa. bhagavac-charaa itivat samsa. svairam eva krati tasmin nityam eva tad-anugatikatay myay tad-anusreaivandi-siddha-pravham- tamjagat-karma-samudayam- prairya sva-vtti-viea-rpatvena pravartyamna sattvdi-gunmkla eva tad-adhno bhavatty artha. tem-of them; sattvdnm-beginning with goodness; kla-time; eva-indeed; anuguafollowing; yasya-of which; sa-that; bhagavat-of the Supreme Personality of Godhead; araataking shelter; itivat-like; samsa-compund; svairam-independent; eva-indeed; krati-plays; tasmin-in that; nityam'always; eva-indeed; tad-anugatikatay-by following that; myay-by maya; tad-anusrea-according to that; eva-indeed; andi-beginningless; siddha-perfect; pravhamstream; tam-that; jagat-karma-samudayam-the manifestation of the world's karma; prairya-sending; sva-vtti-viea-rpatvena-with the form of one's own actions; pravartyamna-setting in motion; sattvdi-gunm-of the modes beginning with goodness; kla-time; eva-indeed; tad-adhnadependent on that; bhavati-is; iti-thus; artha-the meaning. The word "tat-klnugua" means "the time is dependent on the modes beginning with goodness". Here the compound word "tat-klnugua" is like the compound word "bhagavatcharaa" (dependent on the Supreme Personality of Godhead). In truth the individual spirit soul retains his minute independence. The material potency mya' responds to the soul's desires. The

individual soul desires in certain ways and performs material actions to fulfill his desires. These materialistic actions set the modes of material nature (beginning with goodness, into motion, and the modes then set time into motion. In this way material time is dependent on the three modes of material nature. Text 8 klasya my-vtttvam udhtam- klo daivam ity dau tvan-myayaia iti. klasya-of time; my-vtttvam-a activity of my; udhtam-said; klo daivam ity dau tvanmyayaia iti-rmad-Bhgavatam 10.63.26; That time is material in nature is confirmed by these words of rmad-Bhgavatam (10.63.26): "In the material body there are actions and reactions of the three modes of material nature. The time factor is the most important element and is above all others, because the material manifestation is effected by time agitation. Thus natural phenomena come into existence, and as soon as there is the appearance of phenomena, fruitive activities ar visible. As the result of these fruitive activities, a living entity takes his form. He acquires a particular type of nature which is packed up in a subtle body and gross body formed by the life air, the ego, the ten sense organs, the mind, and the five gross elements. These then create the type of body which later becomes the root or cause of various other bodies, which are acquired one after another by the transmigration of the soul. All these phenomenal manifestations are the combined actions of Your material energy. Unaffected by the action and reaction of different elements, You are the cause of this external energy, and because You are transcendental to such compulsions of material energy, You are the supreme tranquillity. You are the last word in freedom from material contamination. I am therefore taking shelter at Your lotus fee6t, giving up all other shelter."* Text 9 yad v tem- klo 'pi sadnugato bhaktnugraha-mtrrtha-svaira-cetmaka-prabhva-lakano guo yasya sa ity artha. tato 'pi tac-cenusreaiva myay tat-tat-pravartanam iti bhva. yad v-or; tem-of them; kla-time; api-also; sadnugata-in accordance with; bhaktnugrahamercy to the devotees; mtra-only; artha-mweaning; svaira-independent; ce-actions; tmakapersonal; prabhva-power; lakana-characteristic; gua-quality; yasya-of whom; sa -He; iti-thus; artha-the meaning; tata-then; api-also; tac-ceanusarea-according to those actions; eva-indeed; myay-by my; tat-tat-pravartanam-seeting them into motion; iti-thus; bhva-the meaning. Or, in another interpretation, the word "tat-klnugua" may mean "the Supreme Personality

of Godhead, who mercifully makes time favorable to His devotees". Text 10 yad uktam- so 'yam- klas tasya te 'vyakta-bandho cem hus" ceate yena vivam iti. yat-what; uktam-said; so 'yam- klas tasya te 'vyakta-bandho cem hus" ceate yena vivam itirmad-Bhgavatam 10.3.26. The material nature of time is also described in these words of rmad-Bhgavatam (10.3.26): "O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours, and years. This element of time, which extends for many millions of years, is but another form of Lord Viu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship."* Text 11 tath cobhayathpi na paravayam ity ytam. ittham eva r-kapiladevo 'pi ya kla pacaviaka iti. prabhvam- pauruam- prhu km eke yato bhayam iti ca. tath-so; ca-and; ubhayath-in both ways; api-also; na-not; paravayam-under control; iti-thusd; ytam-attained; ittham-thus; eva'indeed; r-kapiladeva-Lord Kapiladeva; api-also; ya kla paca-viaka iti. prabhvam- pauruam- prhu km eke yato bhayam iti ca-rmadBhgavatam 3.26.15-16. These two verses affirm that the Supreme Personality of Godhead is not under the control of time. This is also confirmed by Lord Kapiladeva in these words (rmad-Bhgavatam 3.26.15-16): "The mixing element, which is known as time, is counted as the twenty-fifth element. The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego if the deluded soul who has contacted material nature."* Texts 12 and 13 tatra my-vyagyatva-purua-guatva-lakaa-mata-dvayam upanyastavn. atra tasya ceprabhvasya bhakta-vinodyaiva mukhy pravtti. guodbodhdi-kryam- tu tatra svata eva bhavatti tatra pravtty-bhsa eva. tatas" ca prvo 'a svayam eveti svarpa-akter eva vilsa.

paras tu tad-bhsa-rpa evety bhsa-akter myay evntar-gata. yo 'yam- kla ity dau nimedi ity uktis tu dvayor abheda-vivakayaiveti jeyam. tatra-there; my-of maya; vyagyatva-hint; purua-purusa; guatva-modes; lakaa-nature; mata-considered; dvayam-two; upanyastavn-said; atra-here; tasya-of that; cea-prabhvasyaaction; bhakta-vinodya-for the pleasure of His devotees; eva-indeed; mukhy-primary; pravttiaction; guodbodhdi-kryam-the activities nthat begin with the manifestation of the material modes of nature; tu-but; tatra-there; svata-personally; eva-indeed; bhavati-is; iti-thus; tatra-there; pravtti-of the action; bhsa-reflection; eva-indeed; tata-then; ca-also; prva-previous; aapart; svayam-personally; eva-indeed; iti-thus; svarpa-personal; akte-of the potency; eva-indeed; vilsa-pastimes; para-latter; tu-but; tad-bhsa-rpa-reflection of that; eva-indeed; iti-thus; bhsa-akte-of the reflected potency; myay-maya; eva-indeed; antar-gata-entered; yo 'yamkla ity dau nimedi ity ukti-rmad-Bhgavatam 10.3.26; tu-but; dvayo-both; abhedavivakaya-by describing as not different; eva-indeed; iti-thus; jeyam-to be understood. In the manifestation of the material world two factors are described here. The most important factor is the Supreme Personality of Godhead. The less important factor is the material potency my. The primary purpose for the Lord's actions is the pleasure of His devotees. The secondary purpose for the Lord's activities is the creation of the material world of the three modes. When He acts to fulfill the primary purpose, the Lord personally appears in His original form or plenary expansion, enjoys transcendental pastimes, and manifests His internal, spiritual potency. When He acts to fulfill the secondary purpose, the Lord manifests His external, material potency, my, which is the reflection of His internal, spiritual potency. Then the Lord enters the material world. These two purposes of the Lord are described, without distinguishing between them, in rmadBhgavatam 10.3.26 (quoted in this anuccehda in text 10). Text 14 ata evam- v vykhyeyam- yath bhtyasynugato bhtyo 'nubhtya. tathtra prabhvalakaasya guasynugata bhsa-rpea guo 'nugua. tath ca tem- klo 'py anuguo na tu skd guo yasyeti. ata-then; evam-thus; v-or; vykhyeyam-to be explained; yath-as; bhtyasya-of a servant; anugata-follower; bhtyo-servant; anubhtya-servant; tath-so; atra-here; prabhva-lakaasyaof the power; guasya-of the modes; anugata-following; bhsa-reflection; rpea-form; guamode; anugua-following the mode; tath-so; ca-and; tem-of them; kla-time; api-also; anugua-following; na-not; tu-indeed; skt-directly; gua-mode; yasya-of whom; iti-thus. In the word "tat-klnugua" (in rmad-Bhgavatam 7.1.8, quoted in text 2 of this anuccheda), the word "anugua" means either "servant" or "reflection". Thus material time is a servant or reflection of the material modes. Material time is thus not the same as the material modes directly.

Anuccheda 101 Text 1 nanu teu teu tenveyamnam- teja katham- na lakyate. tatrha nanu-indeed; teu teu-in whatever; tena-by Him; veyamnam-entered; teja-power; kathamhow?; na-that; lakyate-is characterized; tatra-there; ha-said. Here someone may ask: "Why does the Supreme Lord not give equal powers to all living beings?" This question is answered in the following words of rmad-Bhgavatam (7.1.9): Text 2 jyotir dir ivbhti saghatn na vivicyate vidanty tmnam tmastha mathitv kavayo 'ntata jyoti-fire; di-and other elements; iva-just as; bhti-appear; saghatn-from the bodies of the demigods and others; na-not; vivicyate-are distinguished; vidanti-perceive; tmnam-the Supersoul; tmastham-situated in the heart; mathitv-by discerning; kavaya-expert thinkers; antata-within. "The all-pervading Personality of Godhead exists within the heart of every living being, and an expert thinker can perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the water in a waterpot, or the sky within a pot, one can understand whether a living entity is a demon or a demigod by understanding that living entity's devotional performances. A thoughtful man can understand how much a person is favored by the Supreme Lord by seeing his actions."* Text 3 yadyapi teu teu nija-tejo-'envio 'sau zaghatt sammiratvn na vivicyate. laukikair vivektum- na akyate. tathpi kavayo viveka-nipu antato mathitv tasypi sahayyam- tenpi yuddham ity diksambhavrtha-niedhena vivicya tad-aentma-stham- tat tad tmani praviam tmnam varam- vidanti jnanti.

yadyapi-although; teu teu-in them; nija-tejo-'ena-with a part of His potency; viaentered; asau-that; zaghatt-from the bodies; sammiratvt-because of being mixed; na-not; vivicyate-is distinguished; laukikai-by ordinary persons; vivektum-to distinguish; na-not; akyateis able; tathpi-still; kavaya-the wise; viveka-nipu-expert at distinguishing; antata-from the end; mathitv-discerning; tasya-of that; api-also; sahayyam-help; tena-by that; api-also; yuddham-to fight; iti-thus; dik-beginning; asambhava-impossible; artha-meaning; niedhena-by the prohibition; vivicya-discerning; tad-aena-with a part; tma-stham-situated in the heart; tat tatthat; tmani-in the heart; praviam-entered; tmnam-atma; varam-the Supreme Personality of Godhead; vidanti-know; jnanti-know. Although, bringing part of His transcendental potencies, the Supreme Personality of Godhead personally enters the bodies (saghtt, of every living being, and ordinary persons cannot perceive (na vivicyate, His presence in their bodies, nevertheless the wise (kavaya), who are filled with transcendental knowledge, can understand (antato mathitva' vidanti, that the Supreme Personality of Godhead (tmnam, has entered within their hearts (tma-stham). Text 4 tatra hetu-garbho danta yasmt tat teja jyotir di padrtha ivbhti dra iti viea. ayam artha. yath nedam- maes teja prvam adarant. kintu tad-tapa-samyogena sauram- teja evtra praviam iti sryakntdau tdi-dhena tad-anubhviu tad bhti. yath ca prvavad eva vyor ayam- gandha prthiva eva pravia iti te bhti. tathtrpti. tatra-there; hetu-garbha-the reason; danta-an example; yasmt-from whom; tat-that; tejapower; jyoti-light; di-beginning; padrtha-the meaning of the word; iva-as if; bhti-is manifested; drav-among the seers; iti-thus; viea-specific; ayam-this; artha-meaning; yathas; na-not; idam-this; mae-of a jewel; teja-light; prvam-before; adarant-from not seeing; kintu-however; tad-tapa-samyogena-in connection with heart; sauram-the sun; teja-light; evaindeed; atra-here; praviam-entered; iti-thus; sryakntdau-beginning with the Suryakanta jewel; tdi-dhena-by a fire of straw ior other like things; tad-anubhviu-by perception; tad-then; bhti-is manifested; yath-as; ca-and; prvavat-as before; eva-indeed; vyo-of air; ayam-this; gandha-fragrance; prthiva-earth; eva-indeed; pravia-enetred; iti-thus; tev-in them; bhti-is maniefsted;.fn 2 tath-so;.fn 2 atra-here;.fn 2 api-indeed; iti-thus. Here an example is given in the words "jyotir-dir ivbhti", which mean "as light and other things are manifested before they who can see". Here is the meaning: "As a Sryaknta jewel or other jewel has no light of its own, but only shines when the sun shines upon it, as straw or other flammable objects do not have fire of themselves, but only burst into flames when in contact with a burning object, and as the wind has no fragrance of itself, but merely carries the fragrances of the earth and other objects, so the living entities have no power unless the Supreme Personality of Godhead enters them and gives them power."

Text 5 athav nan evam- tatra tatra tatrveitai sva-tejobhir eva kratty ytam. katham- tarhi tair api kratti dyate. tatrha jyotir iti. athav-or; nanv-indeed; evam-thus; tatra-there; tatra-there; tatra-there; veitai-entered; svatejobhi-with His own power; eva-indeed; krati-enjoys pastimes; iti-thus; ytam-attained; katham-how?; tarhi-then; tai-with them; api-also; krati-enjoys pastimes; iti-thus; dyate-is seen; tatra-there; ha-said; jyoti-light; iti-thus. Here someone may ask: "Wherever He goes, the Supreme Personality of Godhead enjoys pastimes with His transcendental potencies. In this situation how does He enjoy pastimes with them?" This question is answered here in the passage beginning with the word "jyoti". Text 6 yath cakur-di-jyotirbhi sve rpa-mtre 'pi prakyamne gandhdi-gua-pacak md evsau prakata iti pratyate. yath ca krdi-nabhas sve abda-mtre 'pi ghyamne dundubhir evs iti pratyate. tac ca tat-tad-gunm- sammiratvd eva bhavati. na vastuta. tath kavaya tmnam varam- tat-tat-saghata-sthatvenanyaiva viviktam api tma-stham- svatejobhir eva krantam- jnantty artha. yath-as; caku-eyes; di-beginning; jyotirbhi-with light; sve-in His part; rpa-mtre-in the from; api-also; prakyamne-manifesting; gandha-fragrance; di-beginning; gua-quality; pacak-five; mt-earth; eva-indeed; asau-He; prakata-is maniefsted; iti-thus; pratyate-is understood; yath-as; ca-also; kra-ears; di-beginning; nabhas-with the sky; sve-in His part; abda-mtre-only sound; api-also; ghyamne-is accepted; dundubhi-a dundubhi drum; eva-indeed; asau-this; iti-thus; pratyate-is understood; tac-that; ca-and; tat-tad-gunm-of these qualities; sammiratvt-becauzse of the mixture; eva-indeed; bhavati-is; na-not; vastuta-in truth; tath-so; kavaya-the wise; tmnam-the Supreme Personality of Godhead; varam-the Supreme Personality of Godhead; tat-tat-saghata-sthatvena-staying in the bopdies of the living entities; anya-another; eva-indeed; viviktam-to disecern; api-also; tma-stham-situated in the heart; sva-own part; tejobhi-with the potencies; eva-indeed; krantam-enjoying pastimes; jnanti-knows; iti-thus; artha-the meaning. As forms are manifest before the eyes, as fragrance, form, sound, taste, and touch are separately manifest in the earth, and as the sound of a dundubhi drum is manifested in the ear, so the Supreme Personality of Godhead is manifested in the heart. The wise know that the Lord in the heart enjoys pastimes there with His transcendental potencies.

Anuccheda 102 Text 1 tad evam- yuddhdi-nija-llbhir bhakta-vinodanam eva prayojanam. viva-planam- tu tata svata eva sidhyatty uktv si-pralayayo praktkad api sarvak-nirasrtham ati-dian te apy avieam ha tat-that; evam-thus; yuddhdi-nija-llbhi-with pastimes beginning with fighting; bhaktavinodanam-the pleasure pof the devotees; eva-indeed; prayojanam-need; viva-planam-protection of thew world; tu-indeed; tata-then; svata-personally; eva-indeed; sidhyati-is proved; iti-thus; uktv-saying; si-pralayayo-of creation and annihilation; praktkadv-beginning with a glance at the material energy; api-also; sarvak-all doubts; nirasa-refuting; artham-purpose; atidian-showing; tev-in them; api-also; avieam-not specific; ha-said. Thus, to please His devotees, the Supreme Personality of Godhead enjoys pastimes of fighting and other pastimes also. ,The Lord also maintains the material world, and, with a glance at the material energy also creates and destroys the material world. Any doubts about this are dispelled in the three verses (rmad-Bhgavatam 7.1.10-12, that begin with these words of rmad-Bhgavatam (7.1.10):

Text 2 yad sisku pura tmana paro raja sjaty esa pthak sva-myay sattva vicitrsu rirasur vara ayiyamnas tama rayaty asau yad-when; sisku-desiring to create; pura-material bodies; tmana-for the living entities; para-the Personality of Godhead; raja-the mode of passion; sjati-manifests; esa-He; pthakseparately, predominently; sva-myay-by His own creative energy; sattvam-the mode of goodness; vicitrsu-in various types of bodies; rirasu-desiring to act; vara-the Supreme Personality of Godhead; ayiyamna-being about to conclude; tama-the mode ignorance; rayati-causes to rise; asau-that Supreme. "When the Supreme Personality of Godhead creates the different types of bodies, offering a particular body to each living entity according to his character and fruitive actions, the Lord

revives all the qualities of material nature - sattva-gua, rajo-gua, and tamo-gua. Then, as the Supersoul, He enters each body and influences the qualities of creation, maintenance, and annihilation, using sattva-gua for maintenance, rajo-gua for creation, and tamo-gua for annihilation."* Text 3 yad yatra sva-ce-lakane kle ea para paramevara sva-myay bhakta-kpay tmana pura pracna-si-gata-sdhaka-bhakta-rpi svasydhihnni siskur bhavati. prakty saha eteu lneu virbhvanrtham kam- karoti. tad pthak svarpa-akter itarsau jva-mykhy akti prvavt tac-cetmaka-prabhvbhsoddpt raja sjati. sva-bhtd gua-trayasmyd avyaktt tad vikipati. udbodhayatti v. yad-when; yatra-where; sva-ce-lakane-characterized by His own actions; kle-in time; eaHe; para-the Supreme Personality of Godhead; paramevara-the Supreme Personality of Godhead; sva-myay-by His own maya potency; bhakta-kpay-by mercy to His devotees; tmanaof the self; pura-before; pracna-si-gata-in creation; sdhaka-bhakta-rpi-the forms of His aspiring devotees; svasya-of Him; adhihnni-creations; sisku-desiring to create; bhavati-is; prakty saha-with His matewrial energy; eteu-in them; lneu-merged; virbhvanrtham-for the sake of manifestation; kam-glance; karoti-does; tad-then; pthak-separate; svarpa-akte-of His personal potency; itarsau-another; jva-mykhy-called jiva-maya; akti-potency; prvavat-as before; tac-ce-His actions; tmaka-prabhva-His powers; bhsoddpt-splendid; raja-passion; sjati-creates; sva-His own part; bhtt-manifested; gua-traya-smyt-from the equilibrium of the three modes; avyaktt-from the unmanifested; tat-that; vikipati-manifests; udbodhayati-causes to be born; iti-thus; v-or.

Here the word "yad" means "at the time when the Lord acted in that way", "ea para" means the Supreme Personality of Godhead", "sva-myay" means "with mercy to His devotees", "tmana pura sisku" means "before the material world was manifested, the Lord desired to create residences for His aspiring devotees", "pthak asau" means "with His internal potency He manifested the potency called jva-mya' (the individual spirit souls, as it had been before", and "raja sjati" means "He manifested or created the mode of passion from the unmanifested (avyakta), where the three modes had been situated in equilibrium". Text 4 yad v pthan- my~nugata ea kla eva sjati. tathsau-padena ca kla evocyate. atha vicitrsu nn-gua-vaicitr-matiu tal-lakasu pru yad rantum icchur bhavati. tadsau sattvam- sjati. yad punas tbhir eva militv ayiyamna ayitum icchur bhavatty artha.tadsau tama sjatti.

tato bhakta-nimittam eva sarva eva sy-di-kriy pravartanta iti bhva. yad v-or; pthan-separate; my~nugata-following maya; ea-this; kla-time; eva-indeed; sjaticreates; tath-so; asau-He; padena-with the word; ca-and; kla-time; eva-indeed; ucyate-is; athathen; vicitrsu-vicitrasu; nn-gua-vaicitr-matiu-in the variegated manifestation of the material modes; tal-lakasu-characterized in that way; pru-manifested; yad-when; rantum-tp enjoy; icchu-desiring; bhavati-is; tad-then; asau-He; sattvam-goodness; sjati-creates; yad-when; punaagain; tbhi-with them; eva-indeed; militv-meeting; ayiyamna-about to recline; ayitum-to recline; icchu-desires; bhavati-is; iti-thus; artha-the meaning;.tad-then; asau-He; tamaignorance; sjati-creates; iti-thus; tata-then; bhakta-nimittam-the cause of the devotees; evaindeed; sarva-all; eva-indeed; sy-di-kriy-activities beginning with creation; pravartante-are; iti-thus; bhva-the meaning. Here the word "vicitrsu" means "when the modes of nature are manifested in all their variety", "sattvam" means "when the Lord desires to enjoy pastimes, He creates the mode of goodness", "ayiyamna" means "when the Lord desires to rest", and "tama" means "then He creates the mode of goodness". These activities of creation, maintenance, and annihilation are all done for the sake of His devotees. That is the meaning. Text 5 yathg-ktam ekdaasya ttye k-kdbhir api kim artham- sasarja. sva-mtrtmaprasiddhaye svam- mimite pramimyate ya tmnam upste sa sva-mat. tasytmano jvasya prakyai siddhaye iti. yath-as; ag-ktam-accepted; ekdaasya-of the eleventh canto; ttye-in the third chapter; kkdbhi-by the author of the commentary; api-also; kim artham-why?; sasarja-created; svamtrtma-prasiddhaye-sva-matratma-prasiddhaye; svam-own; mimite-created; pramimyate-created; ya-who; tmnam-self; upste-worshiped; sa-He; sva-mat-considered Himself; tasya-of Him; tmana-the self; jvasya-of the individual spirit soul; prakyai-to make exalted; siddhaye-for perfection; iti-thus. rla rdhara Svm explains (in his commentary on rmad-Bhgavatam 11.3.3): "Why did the Supreme Personality of Godhead create the material world? The answer is given here in the word `sva-mtrtma-prasiddhaye', which means `so the individual spirit souls who worship Him may attain perfection'." Text 6

ayanam atra puruvatrasya kadacit pralayodadhau yoga-nidr kadcid bhagavat-praveo v. yadypi sarve api jveu antarymitay paramevaras tihati. tath~pi tatrsasaktatvd sthita eva bhavati. tad-bhakteu tu samaaktatvn na tatheti. na ca tat-sagdau tasyeccheti yathoktavykhynam eva balavat. ayanam-resting; atra-here; puruvatrasya-of the purusa-avatara; kadacit-sometimes; pralayodadhau-on the ocean of cosmic annihilation; yoga-nidr-mystic sleep; kadcit-sometimes; bhagavat-pravea-the entrance of the Lord; v-or; yadyapi-also; sarvev-in all; api-also; jveuspirit souls; antarymitay-as the Supersoul residing in the heart; paramevara-the Supreme Personality of Godhead; tihati-stays; tath~pi-nevertheless; tatra-there; asasaktatvt-because of not being attached; sthita-staying; eva-indeed; bhavati-is; tad-bhakteu-in His devotees; tu-indeed; samaaktatvn-because of being attached; na-not; tath-so; iti-thus; na-not; ca-and; tat-sagdaubeginnign with their association; tasya-of Him; icch-desire; iti-thus; yath-as; ukta-said; vykhynam-explanation; eva-indeed; balavat-as powerful. Sometimes the purua-avatra rests in mystic sleep (yoga-nidr, on the ocean of cosmic annihilation, and sometimes He personally enters the material world. Although He personally resides in the hearts of all living beings, the Supreme Personality of Godhead is not at all attached to anything in the material world. However, the Lord is attached to His devotees, and He desires their company. In this way the Lord is both attached and not attached. Text 7 tath ca bhagavad-upaniada mat-sthni sarva-bhtni na cham- te avasthita na ca matsthni bhtni paya me yogam aivaram iti. ye bhajanti tu mm- bhakty mayi te teu cpy aham iti ca. tath-so; ca-and; bhagavad-upaniada-in Bhagavad-gita; mat-sthni sarva-bhtni na chamte avasthita na ca mat-sthni bhtni paya me yogam aivaram iti-Bhagavad-gita 9.4-5; ye bhajanti tu mm- bhakty mayi te teu cpy aham iti-bhagavad-gita 9.29; ca-and. That He is both attached and not attached is confirmed by the Supreme Personality of Godhead Himself in these words of r Bhagavad-gta' (9.4-5 and 9.29): "All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence!"* "But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."* Text 8

ukta ca hari-bhakti-sudhodaye bhaktn hdaya nta sa-riyo me priya gham vasmi tatra obhaiva vaikuhkhydi-varan. iti. uktam-said; ca-also; hari-bhakti-sudhodaye-in Hari-bhakti-sudhodaya; bhaktnm-of the devotees; hdayam-the heart; ntam-peaceful; sa-riya-with the goddess of fortune; me-to Me; priyam-dear; gham-home; vasmi-I reside; tatra-there; obh-glory; eva-indeed; vaikuhaVaikuha; khya-called; di-beginning; varan-description; iti-thus. In Hari-bhakti-sudhodaya (14.57), the Supreme Lord again explains: "The peaceful hearts of My devotees are the homes the goddess of fortune and I like best. I reside in those homes and I call them Vaikuha." Anuccheda 103 Text 1 evam- prasagena si-pralay api vykhyya puna planam eva vycaka prakaraam upasaharati srdhena evam-thus; prasagena-by contact; si-pralayv-creation and annihilation; api-also; vykhyyato be explained; puna-again; planam'protection; eva-indeed; vycaka-explanation; prakaraam-explanation; upasaharati'concludes; srdhena-with half.

Thus the Supreme Personality of Godhead arranges for the creation, destruction, and maintenance of the material worlds. The next verse gives the summary of this conclusion (rmadBhgavatam 7.1.11-12): Text 2 kla caranta sjata raya pradhna-pumbhy nara-deva satya-kt

ya ea rjann api kla it sattva surnkam ivaidhayaty ata tat-praty-ankn asurn sura-priyo rajas-tamaskn praminoty uru-rava klam-time; carantam-moving; sjati-creates; a-the Supreme Personality of Godhead; rayamshelter; pradhna-for the material energy; pumbhym-and the living entity; nara-deva-O ruler of men; satya-kt-true creator; ya-which; ea-this; rjann-O king; api-even; kla-time; it-the Supreme Lord; sattvam-the mode of goodness; surnkam-numbers of demigods; iva-certainly; edhayati-causes to increase; ata-hence; tat-praty-ankn-inimical to them; asurn-the demons; sura-priya-beging the friend of the demigods; rajas-tamaskn-covered by passion and ignorsance; praminoti-destroys; uru-rava-whose glories are widespread. "O great king, the Supreme Personality of Godhead, the controller of the spiritual and material energies, who is certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material energy.* "O king, this time factor enhances the sattva-gua. Thus although the Supreme Lord is the controller, he favors the demigods, who are mostly situated in sattva-gua. Then the demons, who are influenced by tamo-gua, are annihilated. The Supreme Lord induces the time factor to act in different ways, but He is never partial. Rather, His activities are glorious. Therefore He is called Ururav."* Text 3 satya-kt svarpa-akti-vilsenaiva svayam- paramrtha-satya-kriyvirbhvaka eva san sva-cerpam- klam- sjati vyajayati. satya-kt-satya-krt; svarpa-akti-vilsena-with the pastimes of His personal potency; eva-indeed; svayam-personally; paramrtha-ther supreme goal; satya-kriy-activities of goodness; avirbhvakamanifesting; eva-indeed; san-bring so; sva-ce-rpam-the form of His own activities; klam-time; sjati-creates; vyajayati-manifests.

Here the word "satya-kt" means "employing the pastimes of His personal potency, He manifests the true activities that lead to the supreme goal of life", and "klam- sjati" means "He Himself manifests time". Text 4

kim- kurvantam. pradhna-pumbhym- ca carantam- tat-tat-sambandhnm- sdhakabhaktnm- devdi-praviam- nija-tejo-'nm- ca sahyya-hetor eva sjyamnatay utpattyaivvyakta-jva-saghtbhym- carantam. ata eva sannidhnenaiva tayos tat-tadavasthnam rayam udbhava-hetum- ca. kim-what?; kurvantam-doing; pradhna-pumbhym-matter and the living entity; ca-and; carantam-doping; tat-tat-various; -sambandhnm-of relationships; sdhaka-bhaktnm-of the sadhana-bhaktas; devdi-beginning with the demigods; praviam-entered; nija-teja-own power; anm-of parts; ca-and; sahyya-heto-for the purpost of helping; eva-indeed; sjyamnatay-as creating; utpattya-manifesting; eva-indeed; avyakta-unmanifested; jva-saghtbhym-and individfual souls; carantam-moving; ata eva-therefore; sannidhnena-by putting together; evaindeed; tayo-of the two; tat-tad-avasthnam-various states of being; rayam-shelter; udbhavahetum-the cause of creation; ca-and. How does the Lord do this (set time in motion)? That is answered with the words "pradhnapumbhy carantam", which mean "appearing in the forms of His partial incarnations, the Lord enters the demigods, who are his sdhaka devotees, and helps them in the activities of creation. Thus he brings together the unmanifested material energy and the individual spirit souls." In this way the creation (rayam, of various different conditions of life is created. Text 5 naradeveti sambodhanena yath nijehay mukhyam eva kryam- kurvatas tava tayaivnyad api kudrataram- svayam eva sidhyati. tadvad ihpti bodhitam. tato ya esa cea-rpa kla. sa sattvam- sattva-pradhnam- surnkam edhayatva. tata eva tat-praty-ankn rajas-tamaprdhnn asurn praminotva hinastva. ye tu deveu bhakta asureu bhakta-vidveias tn svayam- playati hinasti caiveti prvam evoktam. yasmt tac-cea-lakaasya klasyaivam- vrt. tasmd itpi edhayatva praminotva ceti. he rjann iti prvbhipryam eva. naradeva-naradeva; iti-thus; sambodhanena-in the vocative case; yath-as; nijehay-with His own action; mukhyam-primary; eva-indeed; kryam-action; kurvata-doing; tava-of You; taya-by this; eva-indeed; anyat-another; api-even; kudrataram-more insignificant; svayam-personally; evaindeed; sidhyati-is concluded; tadvat-like that; iha-here; api-also; iti-thus; bodhitam-explained; tata-then; ya-who; esa-He; cea-rpa-the form of actions; kla-time; sa-that; sattvam-sattva; sattva-pradhnam-the sattva unmanifested mode; surnkam-many demigods; edhayati-increasees; iva-asif; tata-then; eva-indeed; tat-that; praty-ankn-enemies; rajas-tama-prdhnn-primarily in passion and ignorance; asurn-demons; praminoti-destroys; iva-as if; hinastva-destroys; ye-who; tubut; deveu-in the demigods; bhakta-devotees; asureu-in the demons; bhakta-vidveia-they who hate the devotees; tn-them; svayam-personally; playati-deprotects; hinasti-destroys; ca-and; evaindeed; iti-thus; prvam-before; eva-indeed; uktam-said; yasmt-from which; tac-cea-His actions; lakaasya-characetrized; klasya-of time; evam-thus; vrt-the news; tasmt-from that; it-the controller; api-also; edhayatva-increases; praminoti-destroys; iva-like; ca-and; iti-thus; he-O; rjann-

king; iti-thus; prva-previous; abhipryam-meaning; eva-indeed. Here the word "naradeva", which is in the vocative case, means "simply by Your desire worthy actions are done. Actions that You do not desire to be done are unworthy and unimportant." This verse means: "This time factor enhances the sattva-gua. Thus although the Supreme Lord is the controller, he favors the demigods, who are mostly situated in sattva-gua. Then the demons, who are influenced by tamo-gua, are annihilated." In this way the Lord protects the demigods and destroys the demons, who hate the Lord's devotees. This has been explained in previous passages. These activities are carried out by time. Because He is the controller (it, of time, it is the Supreme Lord who protects the devotees and destroys the demons. Text 6 nanu yadi ceitu prayojanam- na bhavati. tarhi katham- kadpy asurn api sva-pakn vidhya devair na yudhyate. tatrha sura-priya. nanu-indeed; yadi-if; ceitu-of the actor; prayojanam-need; na'not; bhavati-is; tarhi-then; katham-how?; kadpi-sometimes; asurn-demons; api-even; sva-pakn-own side; vidhya-placing; devai-with the demigods; na-not; yudhyate-is fought; tatra-there; ha-said; sura-priya-the words beginning with "sura-priya".. Here someone may ask: "If He is self-sufficient and never in need of anything external to fulfill His desires, why does the Supreme Personality of Godhead never take the side of the demons and fight with them against the demigods?" This question is answered here by the word "sura-priya" (He is the friend of the demigods). Text 7 sureu vartamna priya bhakt yasya sa. sattva-pradhneu sureu pryaas tem- sarvem anugamanenaiva tasynugamanam. kadcid bhaspaty-diu mahats apardhe tu tem- malinyena suratvcchdant tem- tasya caite ananugamanam- syd iti.jaya-kle tu sattvasya ity dy uktam iti bhva. sureu-among the demigods; vartamna-being so; priya-dear; bhakt-devotees; yasya-of whom; sa-He; sattva-pradhneu-maninly in goodness; sureu-in the demigods; pryaa-mainly; tem-of them; sarvem'of all; anugamanena-by following; eva-indeed; tasya-of Him; anugamanamfollowing; kadcit-sometimes; bhaspaty-diu-headed by Brhaspati; mahatsv-great souls; apardhe'offense; tu-but; tem-of them; malinyena-by contamination; suratva-status as demigods; cchdant-because of covering; tem-of them; tasya-of Him; ca--and; eteu-in them; ananugamanam-not following; syt-may be; iti-thus;.jaya-kle-at the time of victory; tu-but;

sattvasya-of goodness; iti-thus; di-beginning; uktam-said; iti-thus; bhva-the meaning. The word "sura-priya" here means "He who has many dear devotees among the ranks of the demigods". The Lord is also favorable to the demigods because they are mostly in the mode of goodness. However, sometimes the demigods become contaminated because of offenses to Bhaspati and other great souls. When their status as true demigods is thus covered over by offenses, the Supreme Lord is no longer favorable to them. This is described in rmad-Bhgavatam 7.1.8 (quoted here in anuccheda 100, text 2). In this way the meaning is explained. Text 8 nanu katham- te 'pi tan nnugacchanti. tatrha rajas-tamaskn iti. atyanta-bhagavadbahirmukhat-krayos tayor guayor arocakatvd eveti bhva. nanu-indeed; katham-how?; te-they; api-also; tan-tem; na-not; anugacchanti-are favorable; tatrathere; ha-said; rajas-tamaskn-rajas-tamaskan; iti-thus; atyanta-great; bhagavat-the Supreme Personality of Godhead; bahirmukhat-being outside; krayo-the causes; tayo-of the two; guayo-modes; arocakatvt-because of being displeasing; eva-indeed; iti-thus; bhva-the meaning. Here someone may ask: "Why is the Lord at that time not favorable to the demigods?" The answer is given here in the words "rajas-tamaskn" (then they are covered by passion and ignorance). The modes of passion and ignorance push one far away from the Supreme Lord. That is because these two modes are very displeasing to Him. That is the meaning. Text 9 tarhy asau sa-daivsurm- nigraham eva karotty anyathpy asmajasyam ity akyha ururav. vairea yam- npataya iti. aho bk yam- stana-klaktam ity dibhir uru sarvato vistammahattamam- v rava krtir yasya sa. tem apy anugraham eva karotti bhva. tarhi-then; asau-this; sa-daivsurm-of the demigods and demons; nigraham-punishment; evaindeed; karoti-does; iti-thus; anyatha-otherwise; api-also; asmajasyam-improriety; iti-thus; akya-fearing; ha-said; uru-rav-uru-sravah; vairea yam- npataya iti-rmad-Bhgavatam 11.5.48; aha- bk yam- stana-klaktam ity dibhi-rmad-Bhgavatam3.2.23; uru-uru; sarvatain all respects; vistam-expanded; mahattamam-greatness; v-or; rava-srava; krti-glory; yasya-of whom; sa-He; tem-of them; api-also; anugraham-mercy; eva-indeed; karoti-does; iti-thus; bhvathe meaning.

Here someone may protest: "It is not right for the Lord to punish the demigods and demons in this way." Fearing that someone may speak these words, the Lord is here described with the word "ururav" (His activities are glorious). That the Lord is not to be faulted for punishing the demons is also confirmed by these words (rmad-Bhgavatam 11.5.48): "Inimical kings like iupla, Pauraka, and alva were always thinking about Lord Ka. Even while they were lying down, sitting, or engaging in other activities, they enviously meditated upon the bodily movements of the Lord, His sporting pastimes, His loving glances upon His devotees, and other attractive features displayed by the Lord. Being thus always absorbed in Ka, they achieved spiritual liberation in the Lord's own abode. What then can be said of the benedictions offered to those who constantly fix their minds on Lord Ka in a favorable, loving mood?"*** It is also said (rmad-Bhgavatam 3.2.23): "Alas, how shall I take shelter of one more merciful than He who granted the position of a mother to a she-demon (Ptan, although she was unfaithful and she prepared deadly poison to be sucked from her breast?"* In these ways it is explained that the word "uru-rav" means "the Supreme Lord, whose glories are manifested everywhere". Thus the Lord's giving of so-called punishment is also His mercy. That is the meaning here. Anuccheda 104 Text 1 tad evam- siddhntam- pradarya tatra sva-bhaktnugraha-mtra-prayojanam- tat tat karoti parea iti pratijatrthodharaya prahlda-jaya-vijaydi-kpy scakam itihsa-vieam ha tat-this; evam-thus; siddhntam-conclusion; pradarya-showing; tatra-there; sva-bhakta-to His devotees; anugraha-mercy; mtra-only; prayojanam-need; tat tat-that; karoti-does; parea-the Supreme Personality of Godhead; iti-thus; pratijat-promise; artha-meaning; udharaya-for the explanation; prahlda-jaya-vijaydi-kpay-of mercy to Prahlada, Jaya, Vijaya, and others; scakam-indication; itihsa-vieam-specific history; ha-said. In this way the conclusion that the Supreme Personality of Godhead acts only to show mercy to His devotees is revealed. That the Lord gives mercy to all is explained in the histories of Prahlda, Jaya, Vijaya, and many others. For example, in rmad-Bhgavatam (7.1.13, it is said: Text 2

atraivodhta prva itihsa surari prty mah~-kratau rjan pcchate 'jta-atrave. ity di. atra-in this connection; eva-certainly; udhta-was recited; prvam-previously; itihsa-an old staory; surari-by the great sage Narada; prty-with joy; mah~-kratau-at the great Rajasuya sacrifice; rjan-O king; pcchate-to the inquiring; ajta-atrave-Maharaja Yudhisthira, who had no enemy; iti-thus; di-beginning. "Formerly, O king, when Mhrja Yudhihira was performing the Rjasya sacrifice, the great sage Nrada, responding to his inquiry, recited historical facts showing how the Supreme Personality of Godhead is always impartial, even when killing demons. In this regard he gave a vivid example."* Text 3 kaiva dy. r-uka. k-commentary; eva-indeed; dy-to be seen; r-uka-r Sukadeva Gosvami.. One should look at rla rdhara Svm's commentary on this verse. This verse was spoken by rla ukadeva Gosvm. Anuccheda 105 Text 1 tad evam- sarve api vaiamya-nairghnye parihta. varas tu parjanyavad draavya ity asya brahma-stra-nirgalitrtha-nyyasypy atraivntar-bhva-siddha. iti brahma-bhagavatparamtmano vivta. tad evam- tri-vyhatvam eva vykhytam. kvacid vsudevdi-caturvyhditvam- ca dyate. sa ca bheda kasyacit kenacid abheda-vivakay bheda-vivakay ca nyukta. tat-that; evam-thus; sarve-all; api-also; vaiamya-partiality; nairghnye-mercilessness; parihtarefuted; vara-the Supreme Personality of Godhead; tu-indeed; parjanyavat-like the rain; draavya-to be seen; iti-thus; asya-of Him; brahma-stra-in the Vedanta-sutra; nirgalitamanifested; artha-meaning; nyyasya-of Vedanta; api-also; atra-here; eva-indeed; antar-bhva-

disappearance; siddha-proof; iti-thus; brahma-bhagavat-paramtmana-of Brahman, Bhagavan, and Paramatma; vivta-revealed; tat-that; evam-thus; tri-vyhatvam-three forms; eva-indeed; vykhytam-explained; kvacit-somewhere; vsudevdi-catur-vyhditvam-the natuire of the four forms beginning with Vsudeva; ca-also; dyate-is seen; sa-that; ca-and; bheda-difference; kasyacit-of someone; kenacit-by someone; abheda-vivakay-with the desire to explain that they are different; bheda-vivakay-with the desire to explain that they are different; ca-and; na-not; ayukta-improper. In this way the idea that the Supreme Personality of Godhead is cruel or unjust is refuted. Actually the Lord is merciful to everyone. He gives His mercy to all in the same way the rain falls everywhere. This is confirmed by the following words of Vednta-stra (2.1.34): "The Supreme Personality of Godhead is neither cruel nor unjust, for the scriptures reveal that the individual living entities suffer or enjoy according to their own karma." The Lord appears as the impersonal Brahman, the all-pervading Supersoul (paramtm, and the Supreme Personality of Godhead (bhagavn). In this way the Lord has three forms. The Lord also appears as Vsudeva, Sakaraa, Pradyumna, and Aniruddha. In that way the Lord has four forms. In one sense, these are different forms. In another sense, they are not different from the Lord Himself. It is not improper, therefore, to say that these forms are different. Text 2 tad ukta moka-dharme nryaye eka-vyha-vibhgo v kvacid dvi-vyha-samjita tri-vyha cpi sakhytas catur-vyha ca dyate. iti. tat-that; uktam-said; moka-dharme-in the Moks-adharma; nryaye'in the Narayaniya; ekavyha-vibhga-one form; v-or; kvacit-somewhere; dvi-vyha-samjita-two forms; tri-vyhathree forms; ca-also; api-and; sakhyta-numbering; catur-vyha-four forms; ca-and; dyate-is seen; iti-thus. That the Lord thus has many forms is explained in these words of the Moka-dharma's Nryaya: "In some circumstances the Supreme Lord has one form. In other circumstances two forms, three forms, or four forms are seen."

Text 3 rutis" ca sa ekadh bhavati tridh bhavati ity dy. ruti-the Srutio-sastra; ca-also; sa-He; ekadh-in one form; bhavati-is; tridh-in three forms; bhavati-is; iti-thus; dy-beginning. This is also described in the following words of Chndogya Upaniad (7.26.2): "Sometimes the Lord has one form and sometimes He manifests three forms." Text 4 atha prva-rty catur-vyhatvdy-avisamvditay yad atra tri-vyhatvam- daritam. tatra prathama-vyhasya r-bhagavata eva mukhyatvam. yat-pratipdakatvenaivsya mah-purasya rbhgavatam ity khy. atha-now; prva-rty-according to the previous explanation; catur-vyhatvdi-beginning eith the four forms; avisamvditay-without contradiction; yat-what; atra-here; tri-vyhatvam-having three forms; daritam-revealed; tatra-theer; prathama-vyhasya-of the first form; r-bhagavata-the Supreme Personality of Godhead; eva-indeed; mukhyatvam-being the most important; yatpratipdakatvena-with the explanation of that; eva-indeed; asya-of this; mah-purasya-great Purana; r-bhgavatam-rmad-Bhgavatam; iti-thus; khy-called. Thus there is no contradiction when the scriptures sometimes say the Lord has four forms and at other times the scriptures say that the Lord has three forms. When it is said that the Lord has three forms (Brahman, Paramtm, and Bhagavn, it should be understood that Bhagavn (the Supreme Personality of Godhead, is the most important of these forms. Bhagavn is very elaborately described in the Maha'-pura called rmad-Bhgavatam. Text 5 yathoktam idam- bhgavatam- nma puram- brahma-sammitam iti. yath-as; uktam-said; idam- bhgavatam- nma puram- brahma-sammitam iti-rmadBhgavatam 1.3.40. This is confirmed by the following words (rmad-Bhgavatam 1.3.40):

"This rmad-Bhgavatam is the literary incarnation of God, and it is compiled by rla Vysadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is allsuccessful, all-blissful, and all-perfect."* Text 6 tasya hi prdhnyena a-vidhena ligena ttparyam api parylocyate upakramopasahrv bhyso 'prvata-phalam artha-vdopapatt ca liga ttparya-niraye ity ukta-prakrea. tasya-of that; hi-indeed; prdhnyena-by being most important; a-vidhena-with six kinds; ligena-forms; ttparyam-measning; api'also; parylocyate-is seen; upakrama-beginning; upasahrau-and end; bhysa-endeavor; aprvata-phalam-unprecedented result; artha-vdaexplanation; upapatt-logic; ca-and; ligam-sign; ttparya-niraye'in the conclusion; iti-thus; uktaprakrea-by the explanation. The six ways in which the meaning of a book is understood are described in the following words: "The six ways in which the meaning of a book is understood are: 1. the author's preamble, 2. The author's concluding words, 3. what is repeated by the author again and again in the course of the book, 4. what is unique to the book, and thus not found in other books, 5. the author's own declaration of his intent in writing the book, and 6. the application of logic to understanding the author's intention." Text 7 tath hi tvad upakramopashrayor aikya janmdy asya yato 'nvayad itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-mda yath vinimayo yatra tri-sargo 'm dhmn svena sad nirasta-kuhaka satya para dhmahi tath hi-furthermore; tvat-then; upakrama-preamble; upashrayo-conclusion; aikyamoneneness; janmdi-creation, sustenance, and destruction; asya-of the manifested universes; yata-

from whom; anvayat-directly; itarata-indirectly; ca-and; arthev-purposes; abhija-fully cognizant; svar-fully independent; tene-imparted; brahma-the Vedic knowledge; hdconsciousness of the heart; ya-one who; di-kavaye-unto the original created being; muhyanti-are illusioned; yat-about whom; sraya-the gerat sages and demigods; teja-fire; vri-water; mdamearth; yath-as much as; vinimaya-action and reaction; yatra-whereupon; tri-sarga-three modes of creation, creative faculties; am-almost factual; dhmn-along with all transcendental paraphernalia; svena-swlf-sufficently; sad-always; nirasta-ngeation by absence; kuhakam-illusion; satyam-truth; param-absilute; dhmahi-I do meditate upon. The preamble and concluding words of rmad-Bhgavatam are in complete agreement. Both describe the Absolute Truth. The preamble of rmad-Bhgavatam (1.1.1, is: "I meditate upon Lord r Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance, and destruction of the manifested universes. He is directly and indirectly conscious 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 Brahmj, 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. I therefore meditate upon Him, Lord r Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."* Text 8 kasmai yena vibhito 'yam atulo jna-pradpa pur tad-rpea ca nradya munaye kya tad-rpi yogndrya tad-tmantha bhagavad-rtya kruyatas tac chuddha vimala viokam amta satya para dhmahi kasmai-to Brahma; yena-by whom; vibhita-spoken; ayam-this; atula-peerless; jna-of knwoledge; pradpa-lamp; pur-before; tad-rpea-in that form; ca-and; nradya-to Narada; munaye'the sage; kya-to Ka; tad-rpi-with that form; yogndrya-to the king of the yogis; tad-tman-with that nature; atha-then; bhagavad-rtya-devoted to the Supreme Personality of Godhead; kruyata-mercifully; tac-that; chuddham-pure; vimalam-spotless; viokam-free from suffering; amtam-eternal; satyam-truth; param-supreme; dhmahi-I meditate. The concluding words of rmad-Bhgavatam (12.13.19, are: "I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He personally revealed this peerless lamp of knowledge to Brahm. Brahma' spoke it

to Nada Muni, who then spoke it to Ka Dvaipyana Vysa. Vysa spoke it to ukadeva Gosvm, the king of yogs, and ukadeva spoke it to the great devotee Mahrja Parkit."* Text 9 atra prvasyrtha artho 'yam- brahma-strm iti gruokter asya mah-purasya brahmastrktrima-bhytmakatvt prathamam- tad updyaiva avatra. atra-here; prvasya-of the previous; artha-meaning; artha-meaning; ayam-this; brahmastrm-of Vedanta sutra; iti-thus; grua-of the Garua Purana; ukte-of the statement; asya-of this; mah-purasya-maha-purana; brahma-stra-of Vednta-stra; aktrima-natural; bhaycommentary; tmakatvt-because of having the nature; prathamam-first; tat-that; updyaaccepting; eva-indeed; avatra-incarnation. In the Garua Pura it is said: "rmad-Bhgavatam is the perfect commentary on Vednta-stra." Thus the Garua Maha'-pura affirms that rmad-Bhgavatam is the natural commentary on Vednta-stra. Text 10 tatra prvam athto brahma-jijs iti vycae tejo-vri-mdam ity dy ardhena. tatra-there; prvam-before; atha-now; ata-then; brahma-into the Supreme; jijs-should be an inquiry; iti-thus; vycae'says; tejo-vri-mdam ity dy ardhena-the half-verse beginning with the words "tejo-vari-mrdam". In this way the second half of rmad-Bhgavatam's first verse (1.1.1, is the natural commentary on Vednta-stra's first aphorism (1.1.1). Text 11 yojanym- prathamikatvd asya prvatvam. tatra brahma-jijseti vycae param- dhmahi itiram- r-bhagavantam- dhmahi dhyyema. yojanayam-in the structure; prathamikatvt-because of being at the beginning; asya-of this; prvatvam-at the beginning; tatra-there; brahma-jijseti-Vedanta-suytra 1.1.1; vycae-explains; param-Supreme; dhmahi-I meditate; iti-thus;ram-Supreme; r-bhagavantam-the Supreme

Personality of Godhead; dhmahi-I meditate; dhyyema-I meditate. Here the first words of Vednta-stra ("Now, therefore, one should inquire about Brahman.", are explained by the first verse of rmad-Bhgavatam, where it is said "param- dhmahi" , which mean "I meditate on the Supreme Personality of Godhead". Text 12 tad evam- mukta-pragrahay yoga-vtty bhattvd brahma yat sarvtmakam- tad-bahis" ca bhavati. tat tu nija-ramy-dibhya srya iva sarvebhya param eva svato bhavatti mla-rpatvapradaranya para-padena brahma-padam- vykhyyate. tac ctra bhagavn evety abhimatam. puruasya tad-asatvn nirviea-brahmao gudi-hnatvt. tat-that; evam-thus; mukta-pragrahay-liberated; yoga-vtty-by thew actions of yoga; bhattvtbecause of greatness; brahma-Brahma; yat-what; sarva-all; tmakam-self; tad-bahi-outside that; caand; bhavati-is; tat-that; tu-but; nija-ramy-dibhya-beginning with His rays of light; srya-the sun; iva-like; sarvebhya-to all; param-supreme; eva-indeed; svata-personally; bhavati-is; iti-thus; mla-root; rpatva-form; pradaranya-for revealing; para-padena-by the word "para"; brahmapadam-the word "brahma"; vykhyyate-is explained; tac-that; ca-also; atra-here; bhagavn-the Supreme Personality of Godhead; eva-indeed; iti-thus; abhimatam-considered; puruasya-of the Supreme Personality of Godhead; tad-asatvn-having a part; nirviea-varietyless; brahmaa-of Brahman; gudi-hnatvt-because of not havign qualities. The word "brahma" (in Vednta-stra 1.1.1, means "the greatest". Brahman is like the sun, and everything that exists is like rays of light emanating from the Brahman-sun. Therefore the word "param" (in rmad-Bhgavatam 1.1.1, explains the true meaning of the word "brahma" (in Vedntastra 1.1.1). The word "param" there means "the Supreme Personality of Godhead". the conclusion, then, is that the varietyless impersonal Brahman is one aspect of the Supreme Person. Text 13 uktam- ca r-rmnuja-caraai sarvatra bhattva-gua-yogena hi brahma-abda. bhattvamca svarpea guais" ca yatrnavdhiktiaya. so 'sya brahma-abdasya mukhyo 'rtha. sa ca sarvevara eva iti. uktam-said; ca-and; r-rmnuja-caraai-by r Ramanuja Acarya; sarvatra-everywhere; bhattva-gua-yogena-with the quality of greatness; hi-indeed; brahma-abda-the word brahma; bhattvam-greatness; ca-also; svarpea-own form; guai-with qualities; ca-also; yatra-where; anavdhika-tiaya-limitless; sa-who; asya-of Him; brahma-abdasya-of the word brahma; mukhya-primary; artha-meaning; sa-that; ca-and; sarvevara-the Supreme Personality of

Godhead; eva-indeed; iti-thus. rla Rmnuja Acrya explains: "The word `brahma' means `He who is in every way the greatest'. For this reason the primary meaning of the word `brahma' is `the Supreme Person, whose transcendental qualities have no limit'." Text 14 uktam- ca pracetobhi na hy anto yad vibhtnm- so 'nanta iti gyase iti. uktam-said; ca-and; pracetobhi na hy anto yad vibhtnm- so 'nanta iti gyase iti-rmadBhgavatam 4.30.31. That the qualities and glories of the Supreme Personality of Godhead have no limit is confirmed by the following words of rmad-Bhgavatam (4.30.31): "Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently You are celebrated by the name Ananta."* Text 15 ata eva vividha-manoharnantkratve 'pi tat-tad-krraya-paramdbhuta-mukhykratvam api tasya vyajitam.tad evam- mrtatve siddhe tenaiva paratvena tasya vi-di-rpakabhagavattvam eva siddham. tasyaiva brahma-ivdi-paratvena daritatvt. atra jijsety asya vykhy dhmahti. yatas ta-jijsys ttparyam- tad-dhyna eva. ata eva-therefore; vividha-various; manohara-charming; ananta-limitless; kratve-having forms; api-also; tat-tat-various; -kra-forms; raya-shelter; parama-supreme; adbhuta-wonderful; mukhyaprimary; kratvam-having forms; api-also; tasya-of Him; vyajitam-manifested; tat-that; evam-in this way; mrtatve-having form; siddhe-proved; tena-by this; eva-indeed; paratvena-by being supreme; tasya-of Him; viv-Lord Viu; di-beginning with; rpaka-form; bhagavattvam-the nature of the Supreme Personality of Godhead; eva-indeed; siddham-proved; tasya-of Him; evaindeed; brahma-ivdi-beginning with Brahma and Siva; paratvena-by the supremacy; daritatvtbecause of being shown; atra-here; jijs-jijnasa' iti-thus; asya-of this; vykhy-is explained; dhmahi-dhimahi; iti-thus; yata-from which; ta-jijsy-of inquiry; ttparyam-the meaning; taddhyna-that meditation; eva-indeed.

In this way it is explained that the Supreme Personality of Godhead of a limitless variety of handsome and wonderful transcendental forms. This proves that the Supreme has many forms, such as the form of Lord Viu, and it also proves that the forms of the Supreme Personality of Godhead are superior to the forms of Brahm, iva, and the other demigods. The word "jijs" (one should inquire, in the beginning of Vednta-stra is explained by the word "dhmahi" (I meditate, in the beginning of rmad-Bhgavatam. This means that one who is eager to understand the Supreme will always think of Him. In this way one meditates on the Supreme. Text 16 tad uktam ekdae svaya bhagavat para-brahmai nito na niayt pare yadi ramas tasya rama-phalo hy adhenum iva rakata. iti. tat-that; uktam-said; ekdae-in the eleventh canto; svayam-personally; bhagavat-by the Supreme Personality of Godhead; para-brahmai-in the Supreme Personality of Godhead; nitalearned; na-not; niayt-learned; pare-in the Supreme Personality of Godhead; yadi-if; ramalabor; tasya-of him; rama-phala-labor as the result; hi-indeed; adhenum-a cow without milking capacity; iva-like; rakata-from protecting; iti-thus. This is also described by the Supreme Personality of Godhead Himself in these words of rmadBhgavatam (11.11.18): "One may be well-versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, it must be concluded that all of his education is like the burden of a beast or like one'"s keeping a cow without milking capacity."* Text 17 tato dhmahty anena r-rmnuja-matam- jijs-padam- nididhysana-param eveti svyatveng-karoti r-bhgavata-nma sarva-veddi-sra-rpo 'yam- grantha ity ytam. tata-therefore; dhmahti-the word dhimahi; anena-by this; r-rmnuja-matam-the opinion of Ramanuja Acarya; jij-s-padam-the word jijnasa; nididhysana-param-meditation; eva-indeed; itithus; svyatvena-by accepting; ag-karoti-accepts; r-bhgavata-nma-called rmad-Bhgavatam; sarva-veddi-sra-rpa-the best fo all the Vedas; ayam-which; grantha-book; iti-thus; ytam-

attained. In the opinion of rla Rmnuja Acrya, the word "dhmahi" (I meditate, is used in the beginning of rmad-Bhgavatam to explain the meaning of the word "jijns" (should be inquired about, in the beginning of Vednta-stra. In this way he accepts that rmad-Bhgavatam is the best of all Vedic scriptures. Text 18 dhmahi bahu-vacanam- kla-dea-parampar-sthitasya sarvasypi tat-kartavyatbhipryea ananta-koi-brahmntaryminm- purum a-bhte bhagavaty eva dhynasybhidhnt. anenaika-jva-vada-jvana-bhto vivarta-vdo 'pi nirasta. dhmahi-dhimahi; bahu-vacanam-plural number; kla-dea-parampar-sthitasya' in different times and places; sarvasya-of all; api-also; tat-kartavyata-to be done; abhipryea-by the meaning; ananta-koi-limitless millions; brahma-universes; antaryminm-of rsdsiding within; purumof persons; a-bhte-become apart; bhagavati-in the Supreme Personality of Godhead; evaindeed; dhynasya-of meditation; abhidhnt-from the word; anena-by this; eka-one; jva-soul; vadasaying; jvana-life; bhta-manifested; vivarta-vda-the theory of transformation; api-also; nirasta-is refuted. The word "dhmahi" (we meditate, is in the plural because many different living entities in different times and places in limitless millions of universes meditate on the Supreme Personality of Godhead. Because it thus affirms that there are many different individual souls, this word refutes the impersonalists' theory that everything that exists is only a transformation of the Supreme. Text 19 dhyyatir api bhagavato mrtatvam api bodhayati. dhynasya mrta evkarthatvt. sati ca susdhye pum-rthopye dusdhyasya purupravtty svata evpakart tad-upsakasyaiva yuktatamatva-nirayc ca. dhyyati-meditation; api-also; bhagavata-of the Supreme Personality of Godhead; mrtatvamthe state of having a form; api-also; bodhayati-informs; dhynasya-of meditation; mrta-form; evaindeed; karthatvt-because of the final meaning; sati-being so; ca-and; su-sdhye-easily attained; pum-artha-for the goal of life; upye-the means of attaining; dusdhyasya-difficult to attain; purua-odf the people; apravtty-improper actions; svata-personally; eva-indeed; apakartby rejecting; tad-upsakasya-ofn the worshiper; eva-indeed; yuktatamatva-because of being proper; nirayt-because of the conclusion; ca-also.

It is said here that one should meditate on the Supreme Lord. This implies that the Lord has a form, for if the Lord did not have a form it would be very difficult to meditate on Him. By meditating on the Lord's form one easily attains the supreme goal of life. One who does not meditate on the Lord's form finds the supreme goal of life elusive and difficult to attain. Therefore the conclusion is that one should meditate on and worship the form of the Lord. Text 20 tath ca r-gtopaniada mayy veya mano ye m nitya-yukt upsate raddhay parayopets te me yuktatam mat tath-so; ca-also; r-gtopaniada-from Bhagavad-gita; mayi-unto Me; veya-fixing; manamind; ye-one who; mm-unto Me; nitya-always; yukt-engaged; upsate-worships; raddhay-with faith; paray-transcendental; upet-engages; te-they; me-Mine; yuktatam'most perfect; mat-I consider. This is confirmed by the Supreme Lord Himself in these words of Bhagavad-gta' (12.2-5): "He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.* Text 21 ye t akaram anirdeya avyakta paryupsate te prpnuvanti mm eva sarva-bhta-hite rat ye-those; tv-but; akaram-which is beyond the perception of the senses; anirdeyam-indefinite; avyaktam-unmanifested; paryupsate'completely engages; te-they; prpnuvanti-achieve; mm-unto Me; eva-certainly; sarva-bhta-hite-all living entities' welfare; rat-engaged.. "But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, fixed, and immovable - the impersonal conception of the

Absolute Truth - by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.* Text 22 kleo 'dhikataras te avyaktsakta-cetasm avyakt hi gatir dukha dehavadbhir avpyate. iti. klea-trouble; adhikatara-more troublesome; tem-of them; avyakta-unmanifested; saktabeing attached; cetasm-of those whose minds; avyakt-unmanifested; hi-certainly; gatir dukhamprogress is troublesome; dehavadbhi-of the embodiments; avpyate-achieve; iti-thus. "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."* Text 23 ittham eva ca vivta brahma reya-sti bhaktim udasya te vibho kliyanti ye kevala-bodha-labdhaye tem asau kleala eva iyate nnyad yath sthla-tuvaghtinm. iti. ittham-thus; eva-indeed; ca-and; vivtam-revelaed; brahma-by the demigod Brahm; reyastim-the auspicious path of liberation; bhaktim-devotional service; udasya-giving up; te-of You; vibha-O my Lord; kliyanti-accpt increased difficulties; ye-all those persons; kevala-only; bodhalabdhaye-for obtaining knowledge; tem-of them; asau-that; kleala-trouble; eva-only; iyateremains; na-not; anyat-anything else; yath-as much as; sthla-bukly; tua-husks of rice; avaghtinm-of those beating; iti-thus. That the worship of the Supreme Lord's transcendental form is better than the path of the impersonalists is also confirmed by these words of the demigod Brahma' (rmad-Bhgavatam 10.14.4): "My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the

material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. One's labor becomes fruitless."* Text 24 ata evsya dhyeyasya svayam-bhagavattvam eva sdhitam. ivdayas" ca vyvtta. tath dhmahti li dyotit pthag anusandhna-rahit prrthana dhynopalakita-bhagavad-bhajanam eva parama-pururthatvena vyanakti. tato bhagavatas tu tathtvam- svayam eva vyaktam. tatas" ca yathokta-parama-manohara-mrttvam eva lakyate. ata eva-indeed; asya-of Him; dhyeyasya-the object of meditation; svayam-bhagavattvam-the Supreme Personality of Godhead; eva'indeed; sdhitam-attained; ivdaya-headed by Lord Siva; caand; vyvtta-different; tath-so; dhmahti-the word dhimahi; li-form; dyotit-splendid; pthag'different; anusandhna-rahit-without search; prrthana-request; dhynopalakita-bhagavadbhajanam-devotional service characterized by meditation on the Supreme Personality of Godhead; eva-indeed; parama-pururthatvena-the highest goal of life; vyanakti-manifests; tata-then; bhagavata-from the Supreme Personality of Godhead; tu-indeed; tathtvam-the nature like that; svayam-personally; eva-indeed; vyaktam-manifesteed; tata-then; ca-and; yathokta-paramamanohara-mrttvam-having supremely handsome forms as already described; eva-indeed; lakyateis characterized. In this way it is understood that the Supreme Personality of Godhead is object of meditation described in the first verse of rmad-Bhgavatam. Lord iva and the other demigods are not the object of meditation described there. There the word "dhmahi" is in the potential mood (li). In this way it is seen that devotional service to the Supreme Personality of Godhead, and no other activity, leads to the highest goal of life. In this way it is explained that the Supreme Personality of Godhead has a a charming, sublime, handsome transcendental form. Text 25 tath ca vednm- sma-vedo 'smi iti. tatra ca bhat sma tath smnm ity ukta-mahimni bhatsmni bhad dhmam- bhat prthivam- bhad antarkam- bhad divam- bhad dhmambhadbhyo vmam- vmebhyo vmam iti. tad evam- brahma-jijseti vykhytam. tath-so; ca-and; vednm-of all the Vedas; sma-veda-the Sama Veda; asmi-I am; iti-thus; tatrathere; ca-and; bhat sma-the rhat-sama; tath-also; smnm-of the Sama-veda; iti-thus; uktadescribed; mahimni-in the glory; bhat-smni-in the Brhat-sama; bhat-great; dhmam-abode; bhatgreat; prthivam-earth; bhat-great; antarkam-sky; bhat-great; divam-heaven; bhat-great; dhmam-abode; bhadbhya-from the great; vmam-on the left; vmebhya-from the left; vmam-

the left; iti-thus; tat-that; evam-thus; brahma-jijseti-the word .sy 168brahma-jijnasa; vykhytamexplained. The Supreme Lord describes Himself in these words of Bhagavad-gta' (10.22): "Of the Vedas I am the Sma-veda."* He also says (Bhagavad-gt 10.22): "Of hymns I am the Bhat-ma sung to Lord Indra."* The Supreme Lord is also glorified in these words of the Bhat-sma: "The Supreme Personality of Godhead is the supreme abode. He is beyond the earth, beyond the sky, and beyond the material heavenly worlds. He is greater than the great. He is more handsome and glorious than the glories of this world." In this way the word "brahma-jijs" has been explained. Text 26 athta ity asya vykhymaha satyam iti. yatas tatrtha-abda nantarye. ata-abdo vttasya hetubhve vartate. tasmd atheti svadhyya-kramata prak prpta-karma-ke prva-mmsy samyak karma-jnd anantaram ity artha. atha-now; ata-so; iti-thus; asya-of this; vykhymaha-explanation; satyam-truth; iti-thus; yatafrom which; tatra-there; atha-abda-the word atha; nantarye-immediatly following; ata-abdathe word atah; vttasya-being; hetu-bhve-cause; vartate-is; tasmt-from that; atha-atha; iti-thus; svadhyya-kramata-from study; prak-previous; prpta-karma-ke-in the karma-kanda; prvammsy-of the purva-mimasa; samyak-properly; karma-karma; jnt-from knowledge; anantaram-following; iti-thus; artha-the meaning. In the first verse of rmad-Bhgavatam the word "satyam" explains the word "athata" in the first stra of Vednta-stra. Immediately following the word "atha" is the word "ata", which means "for this reason". The word "atha" (now, here means "after one has studied the karma-ka section of the Vedas and the prva-mmsa' (karma-mms, philosophy". That is the meaning here. Text 27 ata iti tat-kramata samnntaram- prpta-brahma-ke tttara-mmsy nireya-samyagarthe 'dhita-card yat kicitd anusahitrtht kutas"cid vkyd dhetor ity artha.

ata iti-the word atah; tat-kramata-in that sequence; samnntaram-following; prpta-brahmake-in the Brahma-kanda; tu-indeed; uttara-mmsy-with uttara-mimasa; nireya-samyagarthe-in the conclusion; adhita-cart-by study; yat-what; kicit-somwthing; anusahitrthtfromthe meaning; kutacit-somwething; vkyt-from the words; heto-the cause; iti-thus; arthathe meaning. The word "ata" means "after studying the brahma-ka portion of the Vedas and the uttarammsa' (Vednta, philosophy". The meaning is that after studying Vednta there is still more to be studied. Text 28 prva-mmsym- prva-pakatvenottara-mms-nirayottara-pake 'sminn avaypekyatvd aviruddhse sahayatvt karmaa nty-di-lakaa-sattva-uddhi-hetutvc ca tad anantaram ity eva labhyam. prva-mmsym-in prva-mms; prva-pakatvena-as the opponent; uttara-mmsuttara-mms; niraya-conclusion; uttara-pake-in the reply; asminn-in this; avaya-inevitable; apekyatvt-in relation to; aviruddhse-not contradicted; sahayatvt-because of help; karmaaof karma; nti-peace; di-beginning; lakaa-characteristics; sattva-goodness; uddhi-purity; hetutvt-because of the reason; ca-and; tat-that; anantaram-after; iti-thus; eva-indeed; labhyam-to be attained. In Vednta-stra the prva-mms philosophy is the philosophical opponent to be defeated by the answers given by the uttara-mms philosophy. The uttara-mms philosophy enables one to attain peacefulness and the other virtues of goodness and purity. Therefore it comes after the prva-mms. Text 29 vkyni caitni tad yatheha karma-jito loka kiyata evam evmutra puya-jito loka kiyate. atha ya ihtmnam anuvidya vrajanty et ca satya-kams" tem- sarveu lokeu kama-caro bhavati iti. na sa punar vartate iti. sa cnantyya kalpate iti. nirajana paramam- smyam upaiti iti. vkyni-statements; ca-and; etni-these; tat-that; yath-as; iha-here; karma-jita-conquered by karma; loka-world; kiyata-perishes; evam-thus; eva-indeed; amutra-in the next life; puya-jitaattained by piety; loka-world; kiyate-perishes; atha-then; ya-what; iha-here; tmnam-self; anuvidya-following; vrajanti-go; etn-them; ca-and; satya-kamn-whose desires are fulfilled; tem-

of them; sarveu-in all; lokeu-worlds; kama-cara-going as they wish; bhavati-is; iti-thus; na-not; sahe; puna-again; vartate-returns; iti-thus; sa-he; ca-and; nantyya-for limitlessness; kalpate-is qualified; iti-thus; nirajana-untouched; paramam-supreme; smyam-equality; upaiti-attains; itithus. The uttara-mms philosophy is described in the following words of the scriptures. In the Chndogya Upaniad (8.1.6, it is said: "Whatever benefits one obtains in this lifetime by good karma will ultimately perish. Whatever residence in a heavenly material world one obtains in the next life by material pious deeds will ultimately be lost. However, a person who knows the Supreme attains all his desires. He can travel to any world he likes." In the scriptures it is also said: "One who knows the Supreme never returns to the material world." In the vetvatara Upaniad (5.9, it is said: "A person who understands the Supreme becomes eligible for liberation." In the Muaka Upaniad (3.1.3, it is said: "A person who understands the Supreme becomes free from the material world. He becomes liberated like the Lord Himself." Text 30 ida jnam upritya mama sdharmyam gata sarge 'pi nopajyante pralaye na vyathanti ca. iti. idam-this; jnam-knowledge; upritya-taking shewlter of; mama-My; sdharmyam-nature; gata-attained; sarge 'pi-even in the creation; na-never; upajyante-comes in; pralaye-in the annihilation; na-nor; vyathanti-disturbed; ca-also; iti-thus. This is also explained by the Supreme Personality of Godhead Himself in these words (Bhagavadgta' 14.2): "By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time

of dissolution."* Text 31 tad etad ubhayam- vivtam- r-rmnuja-rrake mms-prva-bhga-jtasya karmao 'pasthira-phalatvam- tad-upari-tana-bhagavaseyasya brahma-jnasya t anantkaya-phalatvamruyate. ata prva-vttt karma-jnd anantaram- brahma jtavyam ity uktam- bhavati. tad ha sarvdi-vtti-karo bhagavn baudhyana vttt karmdhigamd anantaram- brahma-vividieti iti. tat-this; etat-that; ubhayam-both; vivtam-revealed; r-rmnuja-rrake-in r Ramanuja Acarya's commentary on Vednta-stra; mms-prva-bhga-purva-mimamsa; jtasyaunderstood; karmaa-of karma; apasthira-phalatvam-temporary results; tad-upari-above that; tanamanifested; bhgvaseyasya-part; brahma-jnasya-knowledge of Brahman; t-indeed; anantalimitless; akaya-eternal; phalatvam-with results; ruyate-is heard in the Sruti-sastra; ata-then; prva-vttt-from the fromer; karma-jnt-knowledge of karma; anantaram-after; brahmaBrahman; jtavyam-to be understood; iti-thus; uktam-said; bhavati-isa; tat-that; ha-said; sarvdivtti-kara-the original cause of everything; bhagavn-the Supreme Personality of Godhead; baudhyana'Badarayana; vttt-from the thing; karma-karma; adhigamt-understanding; anantaram-after; brahma-vividi-the desire to understand the Supreme; iti-thus; iti-thus. These two (prva-mmsa' and uttara-mms, are also described in these words of rla Rmnuja Acrya's Vednta-stra commentary: "The fruitive activities prescribed by prva-mmsa' bring results that are paltry and temporary. However, the knowledge of the Supreme that is attained by following the uttaramms, brings results that are limitless and eternal. Therefore, after one has mastered the prvamms, one should strive to understand the Supreme, who is described in the uttara-mms. Therefore in the first stra of Vednta, Lord Vysadeva, who is Himself the original cause of all causes, explains: `After understanding the fruitive activities of prva-mms, one should strive to understand the Supreme'." Text 32 etad eva purajanopkhyne ca dakia-vma-karayo pitr-hu-veda-hu-abda-nirukto vyaktam asti. tad evam- samyak karma-ka-jnntaram- brahma-ka-gateu kesucid vkyeu svargdy-nandasya vastu-vicrea dukha-rpatva-vyabhicri-sattka-jna-prvakambrahmaas t avyabhicri-paratam nandatvena satyatva-jnam eva brahma-jijsyam- hetur iti. etat-this; eva-indeed; purajanopkhyne-in the story of King Puranjana; ca-and; dakia-vmaleft and right; karayo-in the ears; pitr-hu-veda-hu-abda-nirukta-saying pitr-hu veda-hu; vyaktam-manifested; asti-is; tat-that; evam-thus; samyak-properly; karma-ka-jnntaram-after

knowledge of karma-kanda; brahma-ka-gateu-in the portion about the Supreme; kesucit-in some; vkyeu-words; svargdy-nandasya-the bliss of Svargaloka and other places; vastu-vicreain considering the things; dukha-of suffering; rpatva-the form; vyabhicri-sattka-inferior nature; jna-knowledge; prvakam-before; brahmaa-of the Supreme; tv-indeed; avyabhicriparatam-superiority; nandatvena-with bliss; satyatva-jnam-knowledge of the truth; eva-indeed; brahma-jijsyam-in the desire to understand the Supreme; hetu-the cause; iti-thus. This is also explained in the description of the two ears, Pith and Devah in the story of King Purajana (rmad-Bhgavatam 4.25.50-51). This means that after understanding that the pleasures of Svargaloka and other places in the material world are all inferior and temporary and lead only to sufferings in the end, a person will yearn to understand the Supreme, for by understanding the Supreme one attains eternal bliss. That is why one will yearn to understand the Supreme, as described in the words "brahma-jijs" at the beginning of Vednta-stra. Text 33 athta ity asyrthe labdhe tan-nirgalitrtham evha satyam iti. sarva-sattd avyabhicrisattkam ity artha. param ity anennvayt satyam- jnam anantam- brahma ity atra rutau ca brahmety anena. atha-atha; ata-atah; iti-thus; asya-of this; arthe-in the meaning; labdhe-obtained; tan-nirgalitamanifested; artham-meaning; eva-indeed; ha-said; satyam-satyam; iti-this; sarva-sattadvbeginning with all existence; avyabhicri-sattakam-eterbal existence; iti-thus; artha-the meaning; param-param; iti-thus; anena-by this; anvayt-the meaning; satyam-satyam; jnam-knowledge; anantam-limitless; brahma-Brahman; iti-thus; atra-here; rutau-in thew Sruti-sastra; ca-and; brahma-Brahman; iti-thus; anena-by this. The words "athta" in the beginning of Vednta-stra are explained by the word "satyam" in the beginning of rmad-Bhgavatam. the words "satya param" there mean "He who exists eternally". That the Supreme exists eternally is confirmed by these words of Taittirya Upaniad (2.1.2): "The Supreme is eternal, limitless, and full of knowledge." Text 34 tad evam anyasya tad-icchadhina-sattkatvena vyabhicri-sattkatvam yti. tad evam atra tad etad vadhi vyabhicri-sattkam eva dhytavanto vayam idnm- t avyabhicri-sattkamdhyyemeti bhva.

tat-that; evam-thus; anyasya-of another; tad-iccha-His desire; adhna-subordinate; sattkatvenaexistence; vyabhicri-inferior; -sattkatvam-existence; yti-attains; tat-that; evam-thus; atra-here; tat-that; etat-this; vadhi-until; vyabhicri-inferior; sattkam-existence; eva-indeed; dhytavantameditating; vayam-we; idnm-now; t-indeed; avyabhicri-sattkam-superior existence; dhyyemawe meditate; iti-thus; bhva-the meaning. The entire creation is inferior to the Supreme Lord and subject to His will. The word "dhmahi" here means "fully aware of the inferior creation, we meditate on the Supreme, who is above all". Text 35 atha paratvam eva vyanakti dhmneti. atra dhma-abdena prabhva ucyate prako v. ghadeha-tvi-prabhv dhmni ity-amardi-nnrtha-vargt. na tu svarpam. atha-now; paratvam-superiority; eva-indeed; vyanakti-manifests; dhmn-dhmana; iti-thus; atrahere; dhma-abdena-by thew word dhamna; prabhva-glory; ucyate-is said; praka-splendor; vor; gha-home; deha-body; tvit-splendor; prabhva-glory; dhmni-dhama; iti-thus;-amara-Amarakosa; di-beginning with; nn-various; artha-meanings; vargt-from the multitude; na-not; tu-but; svarpam-own form. The Superior position of the Supreme Personality of Godhead is described here (in rmadBhgavatam 1.1.1, by the word "dhmn". The word "dhma" may mean either "power" or glory". In the Amara-koa the following definitions of dhma are given: "The word `dhma' may mean `home', `body', `glory', or `power'." These definitions are also confirmed by other dictionaries as well. We may note that the word "dhma" is not defined to mean "own nature". Text 36 tath kuhaka-abdentra pratraa-kd ucyate. tac ca jva-svarpvaraa-vikepa-kritvdin my-vaibhavam eva. tatas" ca svena dhmn sva-prabhva-rpay sva-praka-rpay v akty sad nityam eva nirastam- kuhakam- my-vaibhavam- yasmt tam. tath-so; kuhaka-abdena-by thw word "kuhaka"; atra-here; pratraa-kt-bewildering; ucyate-is said; tac-that; ca-and; jva-of the individual spirit souls; svarpa-the original form; varaacovering; vikepa-kritva-throwing; din-beginning with; my-vaibhavam-the power of maya; evathus; tata-then; ca-and; svena-own; dhmn-with glory; sva-prabhva-rpay-own power; svapraka-rpay-own glory; v-or; akty-with the power; sad-always; nityam-always; eva-indeed;

nirastam-sent away; kuhakam-illsuion; my-vaibhavam-the power of maya; yasmt-from whom; tam-Him. In the first verse of rmad-Bhgavatam the word "kuhakam" means "that which bewilders". This word refers to the maya potency, which covers the real forms of the individual spirit souls and throws them into the material world. Then "dhmn svena" means "with the potency of His own glory" or "with His own power", "sad" means "always", and "nirasta-kuhakam" means "the power of my is dispelled". Text 37 tad uktam- mym- vyudyasya cic-chakty iti. tad uktam- mym- vyudyasya cic-chakty iti. That the Supreme Personality of Godhead dispels the power of mya' is confirmed by this prayer addressed to the Lord (rmad-Bhgavatam 1.7.23): "O Lord, You have cast away the effects of the material energy by dint of Your spiritual potency."* Text 38 tasy api akter agantukatvena svenety asya vaiyrthyam- syt.svarpeety evam- vykhyne tu svenety anenaiva caritrthat syt. yath kathacit tath vykhyne 'pi kuhaka-nirasana-lakaa aktir evpadyate. sa ca sdhakatama-rpya ttyya vyakteti. etena my-tat-krya-vilakaamyad vastu tat tasya svarpam iti svarpa-lakaam api gamyam. tasy-of that; api-also; akte-potency; agantukatvena-unwelcome; svena-svena; iti-thus; asyaof this; vaiyrthyam-useless; syt-is; svarpea-with the original form; iti-thus; evam-thus; vykhyne-in the explanation; tu-but; svena-svena; iti-thus; anena-by this; eva-indeed; caritanature; arthat-meaning; syt-is; yath-as; kathacit-something; tath-so; vykhyne-in the explanation; api-also; kuhaka-illusion; nirasana-dispelling; lakaa-characterized; akti-poetncy; eva-indeed; padyate-is attained; sa-that; ca-and; sdhakatama-rpya-with the nature of the most qualified; ttyay-with the instrumental case; vyakt-is manifested; iti-thus; etena-by this; my-tatkrya-vilakaam-different from the activities of maya; yat-what; vastu-thing; tat-that; tasya-of Him; svarpam-the original form; iti-thus; svarpa-lakaam-the nature odf the original form; apialso; gamyam-to be attained.

It is not right to interpret the word "svena" to mean "independent of the Lord's own potency". Such an interpretation is useless. The right understanding is that the word "svena" means "with His original nature". In this way it is explained that the Lord's personal potency naturally dispels the illusory power of my. This word is in the instrumental case. In this way it is seen that the Supreme Personality of Godhead is beyond the touch of the illusory potency my. Text 39 tac ca satyam- jnam anantam- brahma iti. vijnam anandam- brahma iti ruti-prasiddham eva. tat-that; ca-and; satyam-eternal; jnam-knowledge; anantam-limitless; brahma-the Supreme Personality of Godhead; iti-thus; vijnam-knowledge; anandam-bliss; brahma-the Supreme Personality of Godhead; iti-thus; ruti-prasiddham-proved by thre Sruti-sastra; eva-also. This is confirmed by the following words of Taittirya Upaniad (2.1.2): "The Supreme is eternal, limitless, and full of knowledge." It is also confirmed by these words of Bhad-rayaka Upaniad (3.9.28): "The Supreme is blissful and full of knowledge." Text 40 etac chruti-lakakam eva ca satyam iti vinyastam. tad evam- svarpa-aktis" ca skd evopakrant. tata staram evsya bhagavattvam- spaam. etat-this; chruti-lakakam-characterized by the Sruti; eva-indeed; ca-and; satyam-eternasl; itithus; vinyastam-established; tat-that; evam-thus; svarpa-personal; akti-potency; ca-and; sktdirectly; eva-indeed; upakrant-approached; tata-then; staram-clearly; eva-indeed; asya-of Him; bhagavattvam-the nature of the Supreme Personality of Godhead; spaam-clear. In this way the word "satyam" (eternal, is also used in the Upaniads to describe the Supreme. In this way the Lord's internal spiritual potency is described and it is also clearly declared that the Supreme Lord is the master of all opulences. Text 41

atha mukhye satyatve yuktim- darayati yatreti. brahmatvt sarvatra sthite vsudeve bhagavati yasmin sthita-traym- gunm- bhtendriya-devattmako yasyaiveitu sargo 'py ayam am ukty-dau rajtdikam ivropito na bhavati. kintu yato v imni iti ruti-prasiddhe brahmai yatra sarvad sthitvt samj-mrti-kl~ptas tu tri-vt kurvata upadet iti nyyena yad eka-karttvc ca satya eva. atha-now; mukhye-primary; satyatve-in eternity; yuktim-the reason; darayati-shows; yatrawhere; iti-thus; brahmatvt-because of being thwe Brahman; sarvatra-everywhere; sthite-situated; vsudeve-Vsudeva; bhagavati-the Supreme Personality of Godhead; yasmin-in which; sthitatraym-three situations; gunm-of the modes; bhta-elements; indriya-senses; devatdemigods; tmaka-self; yasya-of whom; eva-indeed; itu-of the supreme controller; sarga-in the creation; api-also; ayam-this; am-unreal; ukty-dau-beginning with the seashell; rajtdikambeginning with silver; iva-like; ropita-artifical imposition; na-not; bhavati-is; kintu'however; yata-from whom; v-indeed; imni-these; iti-thus; ruti-prasiddhe-proved by the Sruti-sastra; brahmai-in Brahman; yatra-where; sarvad-always; sthitvt-because of being situated; samjmrti-kl~ptas tu tri-vt kurvata upadet iti nyyena-Vednta-stra 2.4.21; yat-what; eka-one; karttvt-because of being the doer; ca-and; satya-eternal; eva-indeed. The reason why the Supreme is the eternal Absolute Truth is given in the word "yatra" (in whom). Because He is the greatest, the Supreme Personality of Godhead, Lord Vsudeva is present everywhere. He is the controller of the material elements, senses, demigods, and others manifested by the three modes of material nature. The words "sargo 'm" mean "the material world is not an illusion, like the illusion of thinking silver to be present in the glittering surface of a seashell." That everything is manifested from the Supreme is confirmed by the following words of Taittirya Upaniad (3.1.1): "From the Supreme all the material elements have come." This is also confirmed by the following words of Vednta-stra (2.4.20): "But the creation of the world of names and forms in the three modes of nature is done by the Supreme Personality of Godhead, for that is the teaching of scripture." Thus, because He is the creator of the material worlds, the Supreme Personality of Godhead is the eternal Absolute Truth (satyam). Text 42 tatra dntenpy amatvam- sdhayati teja-dnm- vinimaya paraspara-vyataya parasparsminn aenvasthitir ity artha. tatra-there; dntena-with an example; api-also; amatvam-reality; sdhayati-shows; teja-

dnm-beginning with fire; vinimaya-actuion and reaction; paraspara-vyataya-mutual parts; parasparsminn-mutual; aena-by a part; vasthiti-situation; iti-thus; artha-the meaning. Then an example is given to prove that the material world is indeed real. There it is said: "tejovri-mdam- yatha' vinimaya", which means that fire and the other ingredients of the material world all rest within the real Supreme Lord. For this reason they must indeed be real. Text 43 sa yath m na bhavati. kintu yathaivevara-nirmam- tathety artha. ims tisro devata trivd ekaik bhavati. yad agne rohitam- rpam- tejasas tad-rpam- yac chuklam- tad-apam- yat kam- tat pthivy. tad annasya iti rute. sa-that; yath-as; m-false; na-not; bhavati-is; kintu-however; yatha-as; eva-indeed; vara-the Supreme Personality of Godhead; nirmam-creation; tatha-so; iti-thus; artha-the meaning; imathese; tisra-three; devata-demigods; tri-vt-three kinds; ekaik-one by one; bhavati-is; yat-what; agne-of fire; rohitam-manifested; rpam-form; tejasa-of fire; tad-rpam-that form; yac-what; chuklam-white; tad-apam-of water; yat-what; kam-black; tat-that; pthivy-of earth; tat-that; annasya-of food; iti-thus; rute-from the Sruti-sastra. The material world cannot be false, for it is created by the Supreme Personality of Godhead Himself. This is confirmed by the following words of Chndogya Upaniad (6.3.4 and 6.4.1): "Then the Supreme Personality of Godhead created the three demigods. One by one the Lord created the things of the material world. He created the red fire, the clear waters, and the dark earth." Text 44 tad evam arthasysya ruti-mlatvt kalpan-mlas t anyo 'rtha svata eva paranta. tatra ca smnyatay nirdinm- teja-dnm- vieatve sakramanam- na abdiknm- hdayam adhyrohati. tat-that; evam-thus; arthasya-of the meaning; asya-this; ruti-of the scriptures; mlatvt-being the root; kalpana-conception; mla-the root; t-indeed; anya-another; artha-meaning; svatapersopnally; eva-indeed; parsta-refuted; tatra-there; ca-and; smnyatay-with equality; nirdinm-explained; teja-dnm-beginning with fire; vieatve-in difference; sakramaamsequence; na-not; abdiknm-of grammarians; hdayam-heart; adhyrohati-rules.

Thus, because the Vednta-stra declares that the Supreme is the root from whom the scriptures have grown, these descriptions of scripture cannot be rejected as the mere imagination or invention of some writer. Therefore it must be accepted that the material world was created by the Supreme Personality of Godhead. It did not spontaneously come into existence without a creator. They who are learned in Sanskrit grammar will never accept the idea that this statement of Chndogya Upaniad means that fire and the other material elements spontaneously came into existence without an original cause behind them. Text 45 yadi ca tad evmasyata. tad vry-dni marcikdiu yathety evvakyata. kim- ca tan-mate brahmatas tri-sargasya mukhyam- janma nsti. kint ropa eva janmety ucyate. yadi-if; ca-and; tat-that; eva-indeed; amasyata-is thought; tad-then; vry-dni-beginning ewith water; marcik-mirages; diu-beginning with; yath-as; iti-thus; eva-indeed; avakyata-is seen; kim- ca-furthermore; tan-mate-in that idea; brahmata-from the Supreme; tri-sargasya-of the three worlds; mukhyam-primary; janma-birth; na-not; asti-is; kintv-however; ropa-artifical imposition; eva-indeed; janma-birth; iti-thus; ucyate-is said If this view, that the material world is spontaneously created and has no creator, is accepted, then it is accepted that the water and other elements of the material world are all like a great mirage. According to this view, the material world was not created from the Supreme, for the world is only a great illusion. Text 46 sa punar bhramd eva bhavati. bhramas" ca sdyvalambi. sdyam- tu kla-bhedenobhayam evdhihnam- karoti. rajate 'pi ukti-bhrama-sambhavt. sa-that; puna-qagain; bhramt-from illusion; eva-indeed; bhavati-is; bhrama-illusion; ca-and; sdya-like that; avalambi-acceptance; sdyam-being like that; tu-but; kla-bhedena-with divisions of time; ubhayam-both; eva-indeed; adhihnam-creation; karoti-does; rjate'in silver; apialso; ukti-bhrama-sambhavt-from the illusion of a seashell. According to this view the entire material world is an illusion and the divisions of time are also illusory. The world is thus thought to be like the silver falsely thought to exist on on the glittering surface of a seashell. Text 47

na caiktmakam- bhramdhihnam. bah-tmakam- tu bhrama-kalpitam ity asti niyamo mitho militeu vidra-varti-dhma-parvata-v~ke akhaa-megha-bhrama-sambhavt. na-not; ca-also; eka-one; tmakam-self; bhrama-illusion; adhihnam-creation;. bah-tmakammany selves; tu-but; bhrama-illusion; kalpitam-imagined; iti-thus; asti-is; niyama-niysma; mithamutual; militeu'meeting; vidra-far; varti-being; dhma-smoke; parvata-mountain; v~keu-among trees; akhaa-unbroken; megha-clouds; bhrama-illusion; sambhavt-from the manifestation. To think that there is one soul is an illusion and to think that there are many different souls is also an illusion. It is an idea created by the imagination. It is like a great mass of clouds on the horizon, a mass of clouds that one may falsely think to be smoke from a faraway fire or a faraway mountain, or a faraway forest. Text 48 tad evam- prkte 'py andita eva tri-sarga pratyakam- pratyate. brahma ca cin-mtratay svata eva sphurad asti. tasmd andy-ajnkrntasya jvasya yath sad-rpat-sdyena brahmni tri-sarga-bhrama syt tath tri-sarge 'pi brahma-bhrama katham- na kadcit syt. tatas" ca brahmaa evdhihnatvam ity aniraye sarva-na-prasaga. tat-that; evam-thus; prkte-material; api-also; andita-beginningless; eva-indeed; tri-sargathree material worlds; pratyakam-direct; pratyate-is accepted; brahma-the Supreme; ca-and; cinmtratay-as only spirit; svata-personally; eva-indeed; sphurat-manifested; asti-is; tasmt-from Him; andy-ajna-beginningless ignorance; krntasya-overcome; jvasya-of the individual spirit soul; yath-as; sad-rpat-spiritual nature; sdyena-like; brahmni-in the Suprteme; tri-sarga-bhramathe illusion of the three worlds; syt-may be; tath-so; tri-sarge-in the three worlds; api-also; brahmaodf the Supreme; bhrama-illusion; katham-how?; na-not; kadcit-ever; syt-may be; tata-then; caand; brahmaa-of the Supreme; eva-indeed; adhihnatvam-establishment; iti-thus; aniraye-not concluding; sarva-all; na-destruction; prasaga-in relation to. Here someone may say: "The material world (tri-sarga, has existed from time without beginning. The spiritual Supreme has also existed from time without beginning. the conditioned individual souls are bewildered about their true spiritual identity. How is it possible, then, that the Supreme is never bewildered in this way by the illusions of the material world?" This conclusion is mistaken. It is not true. If this conclusion is accepted, then all becomes lost. Text 49

ropakatvam- tu jaasyeva. cin-mtrasypi na sambhavati. brahma ca cin-mtram eva tan-matam iti. tatas" ca ruti-mla eva vykhyne siddhe so 'yam abhiprya yatra hi yan nsti. kint anyatraiva dyate. tatraiva tad-ropa siddha. ropakatvam-artifical imposaition; tu-not; jaasya-of matter; iva-like; cin-mtrasya-only spirit; api-also; na-not; sambhavati-is possible; brahma-the Supreme; ca-and; cin-mtram-only spirit; evaindeed; tan-matam-that idea; iti-thus; tata-then; ca-and; ruti-mla-the root of the scriptures; evaindeed; vykhyne-in the excplanation; siddhe-proved; so 'yam-that; abhiprya-the meaning; yatrawhere; hi-indeed; yan-what; na-not; asti-is; kintv-however; anyatra-in another place; eva-indeed; dyate-is seen; tatra-there; eva-indeed; tad-ropa-artifical imposition; siddha-proved. The material world is not an illusion that exists only in the imagination. In the same way the spiritual world is also not an illusion that exists only in the imagination. The impersonalists affirm that the Supreme is pure spirit and nothing else. In the commentary on Vednta-stra's affirmation that the Supreme Lord is the root from whom the scriptures have grown, it is affirmed that material illusions only when one does not see his relationship with the Supreme. Text 50 tatas" ca vastutas tad-ayogt tatra tat-sattay tat-satt kartum- na akyata eva. tri-sargasya tu tacchakti-visid bhagavato mukhya-vttyaiva jtatvena rutatvt tad-vyatirekea vyatirekt tatraiva sarvtmake so 'sti. tatas tasmin na cropitas" ca. ropas tu tathpi dhmnety di-rtyaivcintyaakttvt tena liptatvbhve 'pi tac-chak-rpa eva. tata-then; ca-and; vastuta-in truth; tad-ayogt-without contact with the Supreme; tatra-there; tat-sattay-with that reality; tat-satt-that reality; kartum-to do; na-not; sakyata-is able; eva-indeed; tri-sargasya-of the material world; tu-but; tac-chakti-visit-because of a specific potency of His; bhagavata-of the Supreme Personality of Godhead; mukhya-vtty-with the primary meaning; evaindeed; jtatvena-because of being born; rutatvt-because of being heard; tad-vyatirekea-with the difference; vyatirekt-from the difference; tatra-there; eva-indeed; sarvtmake-the self of all; saHe; asti-is; tata-then; tasmin-in Him; na-not; ca-also; ropita-aritifcal imposition; ca-and; ropaartifical imposition; tu-but; tathpi-still; dhmneti-by the word dhamna; di-beginning; rty-by the words; eva-indeed; acintya-inconceivable; aktitvt-because of the potency; tena-by that; liptatvabeing affected; abhve-in the absence; api-also; tac-chaka-rpa-the nature of that doubt; evaindeed. Material illusion thus has no power to touch the Supreme. That is the primary meaning of these words of rmad-Bhgavatam's first verse. The scriptures declare that the material world is created by a specific potency of the Supreme Personality of Godhead, Without the Lord, the material world would not exist. The material world rests within the Lord. Therefore material illusion cannot touch the Supreme Lord. The word "dhmn" in this verse of rmad-Bhgavatam affirms that because He

is the master of inconceivable spiritual potencies, the Lord cannot be touched by material illusion. Even though this is certainly true, some thinkers still have doubts. Text 51 tath ca eka-dea-sthitasygner jyotns-vistri yath ity anusrea tat-sattay tat-satt bhavati. tath-so; ca-and; eka-dea-sthitasygner jyotns-vistri yath ity anusrea-according to r Viu Purana 1.22.55; tat-sattay-by His real existence; tat-satt-His existence; bhavati-is. Because the Supreme Personality of Godhead is real, therefore the material world created by Him must also be real. This is confirmed by the following words of r Viu Pura (1.22.55): "Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabhrahman, are spread all over this universe."* Text 52 tato bhagavato mukhyam- satyatvam- tri-sargasya na matvam iti. tath ca ruti satyasya satyam iti tath pr vai satyam- tem eva satyam iti praa-abdoditnm- sthla-skmabhtnm- vyavahrata satyatvendhigatnm- mla-kraa-bhtam- parama-satyambhagavantam- darayatti. tata-of this; bhagavata-of the Supreme Personality of Godhead; mukhyam-primary; satyatvamreality; tri-sargasya-of the material world; na-not; matvam-falsity; iti-thus; tath-so; ca-and; rutithe Sruti-sastra; satyasya-of the real; satyam-reality; iti-thus; tath-so; pr-life breath; vai-indeed; satyam-real; tem-of them; eva-indeed; satyam-real; iti-thus; praa-abda-the word "life"; uditnmsaid; sthla-gross; skma-subtle; bhtnm-of elements; vyavahrata-acting; satyatvena-with reality; adhigatnm-known; mla-root; kraa-cause; bhtam-manifested; parama-satyam-supreme reality; bhagavantam-the Supreme Personality of Godhead; darayati-reveals; iti-thus. The material world cannot be false. It must be real, for it is manifested from the Supreme Personality of Godhead, who is the supreme reality. This is confirmed by the following words of Bhad-rayaka Upaniad (2.1.20): "The Supreme is real, and therefore the individual souls and material worlds created by Him are also real." In this passage the word "pra" means "the gross and subtle material elements. In this way it is

seen that because the Supreme Personality of Godhead is real, the material elements, which are created by Him, must also be real. Text 53 ata tam eva taastha-lakaena ca tath vyajayan prathamam- vidrthatay brahmastrm eva vivtir iyam- sahiteti vibodhayiaya ca tad anntaram- stram eva prathamam anuvadati janmdy asya yata iti. ata-then; tam-that; eva-indeed; taastha-lakaena-characterized as marginal; ca-and; tath-so; vyajayan-manifesting; prathamam-first; viadrthatay-with the pure meaning; brahma-strmof the Vednta-stras; eva-indeed; vivti-manifestation; iyam-this; sahit-gathered; iti-thus; vibodhayiay-with the intention to explain; ca-and; tat-that; anantaram-after; stram-sutra; evaindeed; prathamam-first; anuvadati-explains; janmdy asya yata iti-the first words of rmadBhgavatam. rmad-Bhgavatam is the natural commentary on Vednta-stra. Therefore the first statement of Vednta-stra (janmdy asya yata, is explained by the first verse of rmad-Bhgavatam. Text 54 janmdti si-sthiti-pralayam. tad-gua-samvijno bahuvrhi. asya vivasya brahma-stambaparyantneka-kartr-bhoktr-samyuktasya pratinyata-dea-kla-nimitta-kriy-phalrayasya manaspy acintya-vividha-vicitraracana-rpasya. yato yasmd acintya-akty svayam updna-rpt kartr-di-rpc ca janmdi tam- param- dhmahty anvaya. janmdi-janmadi; iti-thus; si-sthiti-pralayam-creation, maintenance, and annihilation; tadgua-the modes; samvijna-knowl3edge; bahuvrhi-a bahuvrihi-samasa; asya-of this; vivasyauniverse; brahma-stamba-paryantneka-of the many material universes; kart-creator; bhoktenjoyer; samyuktasya-with; pratiniyata-every; dea-place; kla-time; nimitta-cause; kriyaction; phala-of results; rayasya-of the resting place; manas-with the mind; api-also; acintyaunconceivable; vividha-various; vicitra-wonderful; racana-creations; rpasya-having the form; yata-from whom; yasmt-from whom; acintya-akty-byHis inconceivable potency; svayampersonally; updna-rpt-in the form of the ingredient; kartr-di-rpc-in the form of the creator; ca-also; janmdi-beginning with birth; tam-that; param-Supreme; dhmahi-we meditate; itithus; anvaya-the meaning. Here (in Vednta-stra 1.1.2 and rmad-Bhgavatam 1.1.1, the word "janmdi" is a tad-guasavijna bahuvrhi-samsa that means "creation, maintenance, and annihilation". Here "asya" means "of the material universe, which is filled with a great variety of living entities, from the

demigod Brahma' down to the immovable plants, who all perform various actions and attain various perceptions and experiences, and a great variety of times, places, actions, causes, and results, a variety that is far beyond the power of the human mind to comprehend". Here "yata" means "from whom the creation, maintenance, and annihilation of the material world is manifested". This means that the Supreme Personality of Godhead is both the creator and the ingredient of the material world. Then it is said, "I meditate on that Supreme Lord (param- dhmahi). Text 55 atra viaya-vkyam- ca bhgur vai vruir varuam- pitaram upasasra. adhhi bho bhagavo brahma ity rbhya yato v imni bhtni jyante. yena jtni jvanti. yat prayanty abhisavianti tad vijijsasva tad brahma iti. tat tejo 'sjta ity di ca. atra-here; viaya-the range of perception; vkyam-statement; ca-and; bhgu-Bhrgu; vai-indeed; vrui-the son of Varuna; varuam-to Varuna; pitaram-his father; upasasra-approached; adhhiplease teach; bha-O; bhagava-lord; brahma-the Supreme; iti-thus; rbhya-beginning; yata-from whom; vai-indeed; imni-these; bhtni-beings; jyante-are born; yena-by whom; jtni-born; jvanti-live; yat-what; prayanti-go; abhisavianti-enter; tat-that; vijijsasva-you should try to know; tat-that; brahma-the Supreme; iti-indeed; tat-that; teja-power; asjta-created; iti-thus; dibeginning; ca-also. That the Supreme Personality of Godhead is the creator of the material world is described in these words of Taittirya Upaniad (3.1.1): "Bhgu Muni approached his father, Varua, and asked, `O master, please teach me about the Supreme'. . . . Varua replied, `From the Supreme all living beings have come, by His grace they remain alive, and into Him they enter at the end'. Know that is the Supreme." This is also confirmed by the following words of Chndogya Upaniad (6.2.3): "The Supreme created the elements of the material world." Text 56 janmdikam ihopalakaam. na tu vieaam. tatas tad-dhyne tan na praviati. kintu uddham eva tad-dhyeyam iti. kim- ca atra prag-ukta-vieaa-viia-viva-janmdes" tada-hetutvena sarvaaktitvam- satya-sakalpatvam- sarvajatvam- sarvevaratvam- ca tasya scitam. ya sarvaja sarva-vid yasya jnamayam- tapa. sarvasya va ity di rute. janmdikam-beginning weityh birth; iha-here; upalakaam-understood; na-not; tu-but; vieaam-adjective; tata-then; tad-dhyne-meditation on Him; tan-that; na-not; praviati-enters;

kintu-however; uddham-pure; eva-indeed; tad-dhyeyam-to be meditated on; iti-thus; kim- cafurthermore; atra-here; prak-previously; ukta-said; vieaa-adjective; visia-sepcific; vivauniverse; janma-birth; de-beginning; tada-like that; hetutvena-because of being the origin; sarva-aktitvam-the nature of having all potencies; satya-sakalpatvam-the nature of having all desires fulfilled; sarvajatvam-the nature of knowing everything; sarvevaratvam-the nature of being the master of all; ca-and; tasya-of Him; scitam-indicated; ya-who; sarvaja-all-knowing; sarva-vit-all-knowing; yasya-of whom; jnamayam-consisting of knowledge; tapa-austerity; sarvasya-of all; va-controlling; iti-thus; di-beginning; rute-from the Sruti. The word "janmdi" here does not modify the Supreme. Here the supreme is not the person who meditates. Rather He is the supremely pure object of meditation. Furthermore, the Supreme is the creator of the material world, which was described here by the word "janmdi". Because He is the creator of the material world, the Supreme is all-powerful, all-knowing, the controller of all, and the person whose every desire is at once fulfilled. This is confirmed by the following words of Muaka Upaniad (1.1.9): "The Supreme is all-knowing and all-powerful." This is also confirmed by these words of Bhad-rayaka Upaniad (4.4.22): "The Supreme dominates and controls everyone." Text 57 tath paratvena nirastkhila-heya-pratyanka-svarpatvam- jndy-ananta-kalya-guatvamscitam- na tasya kryam- kraam- ca vidyate ity di rute. tath-so; paratvena-as the Supreme; nirasta-rejected; akhila-all; heya-unworthy; pratyankaenemies; svarpatvam-nature; jndi-beginning with knowledge; ananta-limitless; kalyaauspicious; guatvam-virtues; scitam-indicated; na-not; tasya-of Him; kryam-to be done; kraamcause; ca-and; vidyate-is; iti-thus; di-beginning; rute-from the Sruti-sastra. Because He is the greatest, the Supreme has all virtues and no faults. he is described in these words of vetvatara Upaniad (6.8): "He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one i greater than Him, or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence."*

Text 58 ye tu nirvieam- vastu jijsyam iti vadanti. tan-mate brahma-jijsym- janmdy asya yata ity asagatam- syt. niratiaya-bhad-bhanam- ca iti nirvacant. tc ca brahma jaga-janmdikraam iti vacanc ca. evam uttare api streu strodhta-ruti-gae cekady-anvayadarant stri strodhta-rutayas" ca na tatra pramam. ye-who; tu-indeed; nirvieam-qualityless; vastu-thing; jijsyam-to be inquired about; iti-thus; vadanti-say; tan-mate-in that opinion; brahma-jijsym-in the inquiry into the Supreme; janmdy asya yata iti-the words janmady asya yatah; asagatam-not attained; syt-is; niratiayanot great; bhat-great; bhanam-greatness; ca-and; iti-thus; nirvacant-from the statement; tatthat; ca-also; brahma-the Supreme; jaga-janmdi-beginning with the birth of the universe; kraam-the origin; iti-thus; vacanc-from the statement; ca-also; evam-thus; uttarev-in the uttaramimamsa; api-and; streu-in the sutras; stra-sutras; udhta-said; ruti-gae-in the Sruti-sastras; ca-also; kaa-sight; di-beginning; anvaya-meaning; darant-by the view; stri-the sutras; straby the sutras; udhta-said; rutaya-the Srtuti-sastras; ca-and; na-not; tatra-there; pramamevidence. The impersonalists claim that the words "brahma-jijs" at the beginning of Vednta-stra refer to the qualityless impersonal Brahman. By explaining that these words of Vednta-stra describe someone who is the creator, maintainer, and destroyer of the material worlds (janmdy asya yata, rmad-Bhgavatam here refutes the impersonalists' idea. The impersonalists' idea is also refuted by these words of the scriptures: "The Supreme is the greatest. No one is as great as He." "The Supreme is the original cause of the material world." The truth is that the words of Vednta-stra, the scripture verses quoted in Vednta-stra, and the Vedic scriptures themselves do not support the impersonalists' idea. Text 59 tarkas" ca sdhya-dharmvyabhicri-sdhana-dharmnvita-vastu-viayatvn na nirviea-vastuni pramam. jaga-janmdi-bhramo yatas tad brahmeti svotpreka-pake ca na nirviea-vastusiddhi. tarka-logic; ca-and; sdhya-to be attained; dharma-nature; avyabhicri-constant; sdhanaspiritual practice; dharma-nature; anvita-with; vastu-thing; viayatvt-because of the sphere pf perception; na-not; nirviea-vastuni-impersoanl and qualityless; pramam-evidence; jagat-of the material world; janma-birth; di-beginnign with; bhrama-illusion; yata-from whom; tat-that; brahma-the Supreme; iti-thus; svotpreka-pake-imagining one thing to have the qualities of

another; ca-also; na-not; nirviea-vastu-the impersonal Brahman; siddhi-proof. Logic also refutes the impersonalists' idea. Because the Supreme must be the origin of all goals that are to be attain as well as all methods that may be adopted to attain these goals, the Supreme cannot be impersonal or qualityless. It is not appropriate to say that the material world is an illusion that is manifested from the Supreme. These words make no sense. In this way it is proved that the Supreme cannot be impersonal or qualityless. Text 60 brahma-mlam ajnam ajna-sk brahmety upagamt. skitvam- hi prakaikarasatayocyate. prakatvam- tu jad vyavartakam- svasya parasya ca vyavahra-yogyatpadnasvabhavena bhavati. tath sati sa-vieatvam. tad-abhve prakataiva na syt. tucchataiva syt. brahma-of the Supreme; mlam-the root; ajnam-ignorance; ajna-of ignorance; sk-the witness; brahma-the Supreme; iti-thus; upagamt-from the knowledge; skitvam-the status oif a witness; hi-indeed; praka-manifestation; eka-one; rasatay-withthe state of existence; ucyate-is said; prakatvam-manifestation; tu-indeed; jat-from matter; vyavartakam-exclusion; svasya-own; parasya-of another; ca-and; vyavahra-action; yogyat-appropriateness; padn-states; asvabhavenaby what is not the nature; bhavati-is; tath-so; sati-being so; sa-vieatvam-with qualities; tadabhve-in the absence of that; prakasata-manifestation; eva-indeed; na-not; syt-may be; tucchatinsignificance; eva-indeed; syt-is. The impersonalists' idea is that the world is an illusion that has its roots in a mistaken idea, and the Supreme is the neutral, aloof witness of this material illusion. However, this very idea affirms that the Supreme is not material, and the Supreme and others perform actions. These are the symptoms of a person. They are not the symptoms of an impersonal, qualityless something. In this way it is seen that the impersonalists' idea is very foolish and insignificant. It is not worth considering. Text 61

kim- ca tejo-vri-mdm ity anenaiva tem- vivakitam- setsyatti janmdy asya yata ity aprayojakam- syt. atas tat-tad-vieavattve labdhe sa ca viea akti-rpa eva. kim- ca-furthermore; tejo-vri-mdm-tejo-vri-mdm; iti-thus; anena-by this; eva-indeed; tem-of them; vivakitam-desired to be said; setsyati-is; iti-thus; janmdy asya yata iti-janmady asya yatah; aprayojakam-inappropriatekness; syt-is; ata-then; tat-tad-vieavattve-having

qualities; labdhe-attained; sa-that; ca-and; viea-specific; akti-rpa-the form of potencies; evaindeed. The impersonalists may try to claim that the words "tejo-vari-mrdam" in this verse of rmadBhgavatam support their idea. However, the words "janmdy asya yata" refute all their claims. Because the Supreme has many potencies, therefore He has qualities and He is a person. Text 62 aktis" cntarag bahirag taasth ceti tridh darit. tatra vikrtmakeu jaga-janmdiu skd-dhetut bahiragy eva syd iti sa mykhy copakrnt. taasth ca vayam- dhmahity anena atha yadyapi bhagavato 't tad-updna-bhta-prakty-khy-akti-viit purud evsya janmdi. tathpi bhagavaty eva tad-dhetut paryavasyati. samudraika-dee yasya janmdi. tasya samudra eva janmdti. akti-potency; ca-alos; antarag-internal; bahirag-external; taasth-marginal; ca-and; itithus; tridh-three kinds; darit-shown; tatra-there; vikrtmakeu-with transformations; jagajanmdiu-beginning with the creation of the material world; skd-dhetut'the direct cause; bahiragy-of the external; eva-indeed; syt-is; iti-thus; sa-that; mykhy-called maya; ca-and; upakrnt-near; taasth-marginal; ca-and; vayam-we; dhmahi-meditate; iti-thus; anena-by this; atha-then; yadyapi-qalthough; bhagavata-of the Supreme Personality of Godhead; at'because of being part and parcel; tad-updna-the ingredient; bhta-become; prakti-prakrti; khy-called; akti-potency; viit-specific; purut-from the purua; eva-indeed; asya-of Him; janma-birth; dibeginning; tathpi-still; bhagavati-in the Supreme Personality of Godhead; eva-indeed; tad-dhetutthe cause of that; paryavasyati-concludes; samudra-having the mark; eka-one; dee-in the place; yasya-of whom; janmdi-beginning with birth; tasya-of Him; samudra-having the mark; eva-indeed; janmdi-janmadi; iti-thus. The Supreme Personality of Godhead has three potencies: 1. antarag (internal), 2. bahirag (external), and 3. taasth (marginal). The external potency, which is also called my, creates, maintains, and annihilates the material universes. The marginal potency is we living entities, who meditate (dhmahi, on the Supreme. Although the material energy is the immediate cause of the material world, because that material potency is part-and-parcel of the Supreme Lord, it is the Supreme Lord who is the ultimate cause of the creation, maintenance, and annihilation of the material universes. Text 63 yathokta

praktir hy asyopdna dhra purua para sato 'bhivyajaka klo brahma tat-ttayas t aham. iti. yath-as; uktam-said; prakti-matter; hi-indeed; asya-of this; updnam-ingredient; dhraresting place; purua-the Supreme Personality of Godhead; para-supreme; sata-being so; abhivyajaka-manifesting; kla-time; brahma'Brahman; tat-ttaya-these three; t-indeed; ahamI; iti-thus. This is also confirmed by the Supreme Personality of Godhead Himself in these words (rmadBhgavatam 11.24.19): "The material universe may be considered real, having nature as its original ingredient and final state. Lord Mah-Viu is the resting place of nature, which becomes manifest by the power of time. Thus nature, the almighty Viu, and time are not different from Me, the Supreme Absolute Truth."*** Text 64 tasya ca bhagavato janmdy asya yata ity anenpi mrtatvam eva lakyate. yato mrtasyas jagato mrti-akter nidhana-rpa-tdnanta-para-aktnm- nidhna-rpo 's ity kipyate. tasya parama-kraatvgi-krt. tasya-of Him; ca-and; bhagavata-of the Supreme Personality of Godhead; janmdy asya yata ity anena-by rmad-Bhgavatam 1.1.1; api-also; mrtatvam-having a form; eva-indeed; lakyate-is seen; yata-from whom; mrtasya-havign a form; jagata-of the world; mrti-akte-of the potency of ther form; nidhna-rpa-resting-place; tda-like this; ananta-limitless; paratranscendental; aktnm-of potencies; nidhna-rpa-in the form of the resting place; asv-this; itithus; kipyate-is rejected; tasya-of Him; parama-kraatva-supreme cause; agi-krt-because of accepting. In this way it is seen that the words "janmdy asya yata" from Vednta-stra and rmadBhgavatam hint that the Supreme has a form. the material universe is one of His limbs, and His many other potencies are other limbs. They all rest within Him. Thus He is the original cause of all. Text 65 na ca tasya mrtatve saty anyato janmpatet. anavasthpatter ekasyaivditveng-krt sakhynam avyaktasyeva sa kraam- kraadhipdhipo na csya kaci janito na cdhipa iti

ruti-niedht. andi-siddhprkta-svabhvika-mrttvena tasya tat-prasiddhes" ca. tad evammrtatve siddhe sa ca mrto viu-nryadi-skd-rpaka r-bhagavn eva nnya. na-not; ca-and; tasya-of Him; mrtatve-the state of having a form; sati-being so; anyataotherwise; janma-birth; patet-attains; anavasth-another situation; patte-of the attainment; ekasya-of one; eva-indeed; ditvena-beginning; ag-krt-because of accepting; sakhynam-of the sankhya philosophers; avyaktasya-of the unmanifested; iva-like; sa-He; kraam-the cause; kraaof the cause; adhipa-of the ruler; adhipa-the ruler; na-not; ca-and; asya-of Him; kacit-something; janita-born; na-not; ca-and; adhipa-the ruler; iti-thus; ruti-the Sruti-sastra; niedht-because of contradicting; andi-without beginning; siddha-perfect; aprkta-not material; svabhvika-own; mrttvena-with the form; tasya-of Him; tat-prasiddhe-because ofnthe proof of that; ca-and; tatthat; evam-thus; mrtatve-havign a form; siddhe-proved; sa-He; ca-and; mrta-form; viu-Viu; nryaa-Nryaa; di-beginning; skt-direct; rpaka-form; r-bhagavn-the Supreme Personality of Godhead; eva-indeed; na-not; anya-anyone else. Even though He has a from, the Supreme never takes birth. There must be an original cause of all. The idea that there is an endless series of causes and no original cause cannot be accepted. The Sakhya philosophers claim that the unmanifested material nature is the original cause, but this view cannot be accepted, for the scriptures contradict it. It is contradicted by these words of vetvatara Upaniad (6.9): "The Supreme Lord is the cause of all causes. He is the master of all masters of the senses. No one is His father. No one is His king." In this way it is proved that the form of the Lord is not material and has no beginning. The Lord has many forms, such as the form of Lord Viu and Lord Nryaa. These are the forms of the Lord. They are not other than the Lord. Text 66 tath ca dna-dharme yata sarvi bhtni bhavanty di-yuggame yasmi ca pralaya ynti punar eva yuga-kaye tath-so; ca-and; dna-dharme-in the Dana-dharma; yata-from whom; sarvi-all; bhtnibeings; bhavanti-are; di-yuggame-in the beginning of the first yuga; yasmin-in whom; ca-and; pralayam-annihilation; ynti-go; puna-again; eva-indeed; yuga-kaye-at the end of the yuga. This is also described in these words of the Dna-dharma:

"In the beginning of creation all living beings are manifested from the Supreme Lord, and at the time of cosmic devastation, all living beings enter Him again." Text 67 ity dikam- tat-pratipdaka-sahasra-nmdau. tatraiva tu yathoktam anirdeya-vapu rmn iti. iti-thus; dikam-beginning; tat-pratipdaka-proving that; sahasra-nmdau-in the beginning the thousand names; tatra-there; eva-indeed; tu-indeed; yath-as; uktam-said; anirdeya-vapu-whose form cannot be described; rmn-glorious; iti-thus. That the Lord has a form is also confirmed in the beginning of the Viu-sahasra-nma, where the Lord is called by the names "anirdeya-vapu" (He whose form is beyond description, and rmn" (He who is glorious). Text 68 eva ca sknde sra pt ca sahart sa eko harir vara sratvdikam anye dru-yo-vad ucyate evam-thus; ca-also; sknde-in the Skanda Purana; sra-creator; pt-protector; ca-and; sahart-destroyer; sa-He; eka-one; hari-Lord Hari; vara-the supreme controller; sratvdikam-beginning with being the fcreator; anyem-of others; dru-yo-vat-like w ooden statue of a woman; ucyate-is said. That the Supreme Lord is the creator and controller of the material world is confirmed by these words of Skanda Pura: "Lord Hari is the only supreme controller. He is only the creator, maintainer, and destroyer of the worlds. Anyone else who may seem to be a creator, maintainer, or destroyer is only a wooden puppet in His hands. Text 69

eka-dea-kriyvattvn na tu sarvtmaneritam sy-dika samasta tu vior eva para bhavet. iti. eka-one; dea-place; kriyvattvt-action; na-not; tu-but; sarva-all; tman-by the Self; ritamsaid; sy-dikam-beginning with creation; samastam-everything; tu-but; vio-of Lord Viu; evaindeed; param-supreme; bhavet-is; iti-thus. "Lord Viu does not stay only in one place or perform only one action. He can be everywhere and do everything. He is the creator, maintainer and destroyer of the worlds. He is the Supreme." Text 70 mahopaniadi ca sa brahma sjati sa rudrea vilpayati ity dikam. mahopaniadi-in the Maha Upanisad; ca-and; sa-He; brahma-by Brahma; sjati-creates; sa-and; rudrea-by Siva; vilpayati'destroys; iti-thus; dikam-beginning. In the Mah Upaniad it is said: it." "The Supreme Personality of Godhead employs Brahma' to create the world and iva to destroy

Text 71 ata eva vivta nimitta-mtram asya viva-sarga-nirodhayo hirayagarbha sarva ca klasyrpias tava. iti. ata eva-therefore; vivtam-revealed; nimitta-mtram-only the intermediate cause; asya-of the Supreme Personality of Godhead; viva-of the universe; sarga-of creation; nirodhayo-and destruction; hirayagarbha-Hiranyagarbha; sarva-Indra; ca-and; klasya-of time; arpiafgormless; tava-of You; iti-thus. This is also confirmed by these words addressed to the Supreme Lord (rmad-Bhgavatam 10.71.8):

"Actually, You are creating and destroying the entire cosmic manifestation. Lord Brahma and Lord Siva are only the superficially visible causes. Creation and destruction are actually being performed by the invisible time factor, which is Your impersonal representation."* Text 72 tava yo rpa-rahita kla kla-aktis tasya nimitta-mtram iti vyadhikraa eva ah. tava-of You; ya-who; rpa-rahita-without a form; kla-time; kla-akti-the potency of time; tasya-of that; nimitta-mtram-the intermediate cause; iti-thus; vyadhikraa-explanation; evaindeed; ah-the genetive cause. Here the words "tava klasyrpio nimittam" mean "Your time-potency, which is formless, is the intermediate cause". Here time is in the genitive case. Text 73 tath dyo 'vatra purua parasya ity di. tath-so; dyo 'vatra purua parasya ity di-rmad-Bhgavatam 2.6.42. That the Supreme Personality of Godhead is the original cause of time and the material world is also confirmed by these words of rmad-Bhgavatam (2.6.42): "Kraravay Viu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord. Garbhodakay Viu, and the sum total of all living beings, both moving and non-moving."* Text 74 yad-aato 'sya sthiti-janma-na ity di ca. yad-aato 'sya sthiti-janma-na ity di-rmad-Bhgavatam 6.3.12; ca-also. This is also confirmed by these words of rmad-Bhgavatam (6.3.12):

"Above me and above all other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahm, Viu, and iva, who are in charge of the creation, maintenance, and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in his nose."* Text 75 tad evam atrpi tath-vidha-mrtir bhagavn evopakrnta. tad evam- taastha-lakaena param- nirdhrya tad eva lakaam- brahma-stre stra-yonitvt. tat tu samanvayt ity etat stradvayena sthpitam asti. tat-that; evam-thus; atra-here; api--also; tath-vidha-mrti-form like that; bhagavn-the Supreme Personality of Godhead; eva-indeed; upakrnta-begun; tat-that; evam-thus; taasthalakaena-characterized by the marginal potency; param-supreme; nirdhrya-determining; tat-that; eva'indeed; lakaam-nature; brahma-stre-in Vednta-stra; stra-yonitvt-Vednta-stra 1.1.3; tat tu samanvayt iti-Vednta-stra 1.1.4; etat-that; stra-dvayena-with two sutras; sthpitamproved; asti-is. In this way the form of the Supreme Personality of Godhead is described. The way the individual spirit souls, or marginal potency, can understand the truth about the Supreme Lord is described in two statements of Vednta-stra (1.1.3-4): "The Supreme Lord is the author of all revealed scriptures, and all revealed scriptures are for knowing the Supreme Lord."* "That the Supreme Lord is the author of all revealed scriptures is confirmed by the words of the scriptures." Text 76 tatra prva-strasyrtha kuto brahmao jaga-janmdi-hetutvam. tatrha stram- yonir jnakraam- yasya tattvt. tatra-there; prva-strasya-of the previous sutra; artha-the meaning; kuta-where?; brahmaaof the Supreme; jaga-janmdi-beginning with the creation of thew material universe; hetutvamthe state of being the cause; tatra-there; ha-said; stram-scripture; yoni-the cause of birth; jnaof knowledge; kraam-the cause; yasya-of which; tattvt-from the truth. The first of these stras is explained in this way: Why is it said that the Supreme is the original

cause of the material universe's creation, maintenance, and annihilation? This question is answered by the words "stra-yonitvt", which mean "because the scriptures are the way to know the truth". Text 77 yato v imni bhtni ity di stra-pramakatvd iti. yato v imni bhtni ity di-Taittiriya Upanisad 3.1.1; stra-pramakatvt-because of being tyhe evidence from ascripture; iti-thus. Scriptural evidence for the truth that the Supreme Lord is the origin of material creation is found in these words of Taittirya Upaniad (3.1.1): "The Supreme Absolute Truth is that from which everything is born."* Text 78 ntra daranntara-vat tarka-pramakatvam. tarkpratihnt. atyanttndriyatvena pratyakdi-pramaviayatvd brahmaas" ceti bhva. na-not; atra-here; daranntara-vat-like in another philosophy; tarka-pramakatvam-the evidince of logic; tarkpratihnt-Vednta-stra 2.1.11; atyanta-greatly; ati-beyond; indriyatvenathe meaterial senses; pratyaka-direct perception; di-beginning; prama-evidence; viayatvtbecause of being in the range of perception; brahmaa-of the Supreme; ca-also; iti-thus; bhvathe meaning. Unlike other philosophies, the philosophy of Vednta does not accept logic as the best kind of evidence. In Vednta-stra (2.1.11, it is said: "Transcendental topics cannot be understood by argument or logic."* The Supreme is beyond the perception of the material senses. Therefore material direct perception and other kinds of material sources of knowledge are not helpful to understand Him. that is the meaning here. Text 79 vainikas t avirodhdhyye tarkeaiva nirkariyante. atra tarkpratihnam- caivam vara kart na bhavati. prayojana-nyatvn mukttma-vat.

vainika-the Buddhists; tv-indeed; avirodhdhyye-in a chapoter that does not contradict; tarkea-by logic; eva-indeed; nirkariyante-will be refuted; atra-here; tarkpratihnam-the nmonacceptance of logic; ca-also; evam-thus; vara-the supreme controller; kart-the creator; na-not; bhavati-is; prayojana-need; nyatvt-because of the absence; mukttma-vat-like a liberated soul. Still, in other places logic is used to refute the theories of the Buddhists and other atheists and heretics. However, unaided material logic cannot be used to describe the nature of the Supreme Personality of Godhead, the creator of the material world. Text 80 nanu bhuvandikam- jva-kartkam- kryatvt ghaa-vat. vimati-viaya klo na loka-nya. klatvt vartamna-kla-vad ity di. tad evam- darannuguyenevarnumnam- tu daranntaraprtiklya-parhatam iti straika-pramaka para-brahma-bhta sarvevara puruottama. nanu-is it not so?; bhuvana-the worlds; dikam-beginning; jva-the individual spirit souls; kartkam-the cerator; kryatvt-because of being the effect; ghaa-vat-like a pot; vimati-of fools; viaya-in the range of perception; kla-time; na-not; loka-nya-devoid of the worlds; klatvtbecause of time; vartamna-present; kla-time; vat-like; iti-thus; di-beginning; tat-that; evam-thus; darana-philosophy; anuguyena-appropriate; vara-of the Supreme Personality of Godhead; anumnam-logic; tu-indeed; darana-philosophy; antara-another; prtiklya-unfavorableness; parhatam-defeated; iti-thus; straika-pramaka-the scripture is the only evidence; para-brahmabhta-the Supreme Personality of Godhead; sarvevara-the controller of all; puruottama-the Supreme Person. Here someone may protest: "Is it not so that just as an individual soul can create a clay pot, so an individual soul can also create a material universe?" To this protest is given the following reply: Material time does not exist outside of the material world. Outside of the material world time is manifested as an eternal present. From that spiritual perspective logic proves the truth of the Supreme Personality of Godhead and any theory that there is not Supreme Personality of Godhead is at once refuted by logic. Therefore, for the residents of the material world the only way to understand the Supreme Personality of Godhead is by accepting the revelation of scripture. Text 81 stram- tu sakaletara-prama-parida-samasta-vastu-vijtya-sarvajya-satya-sakalpatvdimirnavadhiktiayparimitodra-vicitra-gua-sgaram- nikhila-heya-pratyanka-svarpampratipdayatti na pramntarvasita-vastu-sdharmya-prayukta-doa-gandha. ata eva

svabhviknanta-nitya-mrtimattvam api tasya sidhyatti. stram-scripture; tu-indeed; sakala-all; itara-other; prama-evidence; parida-seen; samastaall; vastu-things; vijtya-different; sarvajya-omniscience; satya-sakalpatva-having all desires at once fulfilled; di-beginning with; mira-mixed; anavadhika-limitless; atiaya-great; aparimitaunlimited; udra-generous; vicitra-wonderful; gua-of virtues; sgaram-ocean; nikhila-all; heyavices; pratyanka-enemies; svarpam-form; pratipdayati-proves; iti-thus; na-not; pramaevidenmce; antara-another; avasita-concluded; vastu-thing; sdharmya-the same nature; prayuktaengaged; doa-of a fault; gandha-the fragrance; ata eva-therefore; svabhvika-own; anantalimitless; nitya-eternal; mrtimattvam-having a form; api-also; tasya-of Him; sidhyati-proves; itithus. Scripture teaches that the Supreme Personality of Godhead has an ocean of wonderful good qualities. such as all-knowledge, His every wish being at once fulfilled, being free of all limits, and countless other virtues and noble qualities. he also has no faults. He has not even the slightest scent of any fault. Text 82 athottara-strasyrtha brahmaa katham- stra-pramakatvam. tatrha tat t iti. atha-now; uttara-strasya-of the latter sutra; artha-the meaning; brahmaa-of the Supreme; katham-how?; stra-scripture; pramakatvam-evidence; tatra-there; ha-said; tatt iti-the words "tat tu". Now the second stra (Vednta-stra 1.1.4, will be explained. Someone may ask: "Why do you say that the studying the scriptures is the proper way to understand the Supreme?" Vednta-stra 1.1.4 is then spoken to answer this question.

Text 83 tu-abda prasaktaka-nivtty-rtha. tac-chstra-pramakatvam- brahmaa sambhavaty eva. kuta. samanvayt. anvaya-vyatirekbhym uppdanam- samanvayas tasmt. tu-abda-the word "tu"; prasaktaka-nivtty-rtha-for answering the objection; tac-chstraof the scriptures; pramakatvam-evidence; brahmaa-of the Supreme; sambhavati-is; eva-indeed; kuta-the reason; samanvayt-because of agreement; anvaya-vyatirekbhym-directly and inderctly; uppdanam-reason; samanvaya-agreement; tasmt-from that.

The stra begins its answer with the word "tu" (but), which is a word appropriate for beginning the answer to an objection. The scriptures describe the Supreme. Someone may ask: "Why do you say that?" The answer is given in the stra with the word "samanvayt", which means, "because all this scriptures, directly and indirectly, affirm that it is so". Text 84 tatrnvaya satyam- jnam anantam- brahma iti. nando brahma iti. ekam evdvityambrahma iti. tat satyam- sa tm iti. sad eva saumyedam agra st iti. brahma v idam ekam evgra st iti. tma v idam eka evgra st purua-vidha iti. puruo ha vai nryaa iti. eko ha vai nryaa st iti. tad aikata bahu sym- prajyayeti iti. tasmd v etasmd tmana ka sambhta iti. tat tejo 'sjata iti. yato v imni bhtni jyante iti. puruo ha vai nryao 'kmayata. atha nryad ajo 'jyata. yata praj sarvi bhtni. tatra-there; anvaya-the meaning; satyam-truth; jnam-knowledge; anantam-limitless; brahmathe Supreme; iti-thus; ananda-bliss; brahma-the Supreme; iti-thus; ekam-one; eva-indeed; advityam-without a rival; brahma-the Supreme; iti-thus; tat-that; satyam-truth; sa-He; tma-the Supreme Self; iti-thus; sat-the Supreme; eva-indeed; saumya-O gentle one; idam-this; agra-before; st-was; iti-thus; brahma-the Supreme; vai-indeed; idam-thisd; ekam-one; eva-indeed; agre-before; st-was; iti-thus; tma-the Supreme; vai-indeed; idam-this; eka-one; eva-indeed; agre-before; stwas; purua-vidha-the Supreme Personality of Godhead; iti-thus; purua-the Supreme Personality of Godhead; ha-indeed; vai-indeed; nryaa-Nryaa; iti-thus; eka-one; ha-indeed; vai-indeed; nryaa-Nryaa; st-was; iti-thus; tat-that; aikata-glance; bahu-many; sym-I will be; prajyayaI will father children; iti-thus; iti-thus; tasmt-from Him; v-indeed; etasmt-from Him; tmana-of the Supreme; ka-the sky; sambhta-born; iti-thus; tat-that; teja-power; asjta-created; itithus; yata-from whom; v-indeed; imni-these; bhtni-beings; jyante-are born; iti-thus; puruathe Supreme Personality of Godhead; ha-indeed; vai-indeed; nryaa-Nryaa; akmayatadesired; atha-then; nryat-from Nryaa; aja-Brahma; ajyata-was born; yata-fr om whom; praj-the beings; sarvni-all; bhtni-beings. Many passages may be quoted from scripture to describe the Supreme Lord and to prove that He created the material world. For example, in the Taittirya Upaniad (2.11, it is said: satyam- jnam anantam- brahma "The Supreme is eternal, real, limitless, and full of knowledge." In the the Taittirya Upaniad (3.6.1, it is said: nando brahma "The Supreme is full of bliss."

In the the Chndogya Upaniad (6.2.1, it is said: ekam evdvityam- brahma "No one can rival the Supreme Lord." In the the Chndogya Upaniad (6.8.7, it is said: tat satyam- sa tm "The Supreme Lord is eternal and real." In the the Chndogya Upaniad (6.2.1, it is said: sad eva saumyedam agra st "O gentle one, before the material world was manifested, the Supreme Lord existed." In the the Bhad-rayaka Upaniad (1.4.10, it is said: brahma v idam ekam evgra st "Before the material world was manifested, the Supreme Lord existed." In the the Bhad-rayaka Upaniad (6.2.1, it is said: tm v idam eka evgra st purua-vidha "Before the material world was manifested, the Supreme Personality of Godhead existed." In the the Nryaa Upaniad (text 1, it is said: puruo ha vai nryaa "Lord Nryaa is the Supreme Personality of Godhead." In the the Mah-Nryaa Upaniad (1.1) it is said: eko ha vai nryaa st "Lord Nryaa is the only Supreme Personality of Godhead." In the the Chndogya Upaniad (6.2.3, it is said: tad aikata bahu sym- prajyaya "The Supreme Personality of Godhead thought: Let Me become many. Let Me father many

children." In the the Taittirya Upaniad (2.1.3, it is said: tasmd v etasmd tmana ka sambhta "From the Supreme Personality of Godhead the sky was born." In the the Chndogya Upaniad (6.2.3, it is said: tat tejo 'sjata "The Supreme Personality of Godhead created fire and the other material elements." In the the Taittirya Upaniad (2.1.3, it is said: yato v imni bhtni jyante "All created beings emanate from the Absolute Truth, the Supreme Personality of Godhead."* In the the Mah-Nryaa Upaniad it is said: puruo ha vai nryao 'kmayata. atha nryad ajo 'jyata. yata praj sarvi bhtni. "In the beginning Lord Nryaa desired to create the material world. Then from Lord Nryaa the demigod Brahma' was born, and from Brahma' all the living entities were manifested." Text 85 nryaa para brahma tattva nryaa param ta satya para brahma purua ka-pigalam. ity diu ca. nryaa-Nryaa; param- brahma-the Supreme Personality of Godhead; tattvam-the truth; nryaa-Nryaa; param-the supreme; tam-object of worship; satyam-eternal; param- brahma puruam-the Supreme Personality of Godhead; ka-pigalam-dark; iti-thus; diu-beginning; caalso. In the the Mah-Nryaa Upaniad it is said: "Nryaa is the Supreme Brahman. Nryaa is the supreme truth. Nryaa is the supreme truth, the supreme object of worship, and the Supreme Brahman. His transcendental form is dark and splendid."

Text 86 atha vyatireka katham asata sa jyeta iti. ko hy evnyat ka pryd yad ea ka nando na syt iti. eko ha vai nryaa sn na brahma na ca akara ity diu. atha-now; vyatireka-indirect; katham-how?; asata-from the unreal; saj-reality; jyeta-is born; iti-thus; ka-who?; hi-indeed; eva-indeed; anyt-from another; ka-who; pryt-from life; yatwhat; ea-this; ka-sky; nanda-bliss; na-not; syt-is; iti-thus; eka-one; ha-indeed; vai-indeed; nryaa-Nryaa; sn-was; na-not; brahma-Brahma; na-not; ca-and; akara-iva; iti-thus; diu-beginning. The Lord is indirectly described in these words of Chndogya Upaniad (6.2.2): katham asata sa jyeta "How is it possible that the real world was born from something that is not real? In the Taittirya Upaniad (2.7.1, it is said: ko hy evnyat ka pryd yad ea ka nando na syt "Who could breathe or remain alive if the blissful Supreme Lord did not reside in his heart?" In the the Mah-Nryaa Upaniad (1.1, it is said: eko ha vai nryaa sn na brahm na ca akara "In the beginning there was only Lord Nryaa. there was no Brahma' and no iva." Text 87 anyem- ca vkynm- samanvayas tatraiva vakyate. nandamayo 'bhyst ity din. anyem-of other; ca-and; vkynm-statements; samanvaya-accumulation; tatra-there; evaindeed; vakyate-will be said; nandamaya-blissful; abhyst-from practive; iti-thus; dinbeginning. Many other passages from scripture may be quoted to describe the Supreme Personality of Godhead. For example, in Vednta-stra (1.1.12, it is said:

"The Supreme Personality of Godhead is by nature full of joy."* Text 88 sa caivam- paramnanda-rpatvenaiva samanvito bhavatti tad-upalabdhyaiva paramapururthatva-siddher na prayojana-nyatvam api. sa-He; ca-also; evam-thus; paramnanda-rpatvena-with a form of transcendental bliss; evaindeed; samanvita-with; bhavati-is; iti'thus; tad-upalabdhya-understanding that; eva-indeed; parama-purua-of the Supreme Personality of Godhead; arthatva-siddhe-of the perfection of meaning; na-not; prayojana-need; nyatvam-being without; api-also. One who thus understands that the Supreme Personality of Godhead has a form of transcendental bliss attains the supreme goal of life. Nothing remains unattained by such a person. Text 89 tad evam- stra-dvayrthe sthite tad etad vycae anvayd itaratas" crtheu iti. artheu nnvidhe api veda-vkyrtheu satsu anvayd anvaya-mukhena yato yasmd ekasmd asya janmdi pratyate. athetarato vyatireka-mukhena ca yasmd evsya tat pratyata ity artha. ata eva tasya ruty-anvaya-vyatireka-daritena parama-sukha-rpatvena parama-pururthatvam- ca dhvanitam. tat-that; evam-thus; stra-dvaya-of the two sutras; rthe-the meaning; sthite-situated; tat-this; etat-that; vycae-said; anvayt-anvayat; itarata-itaratah; crtheu-carthesu; iti-thus; artheu-in the meanings; nn-vidhev-various kinds; api-also; veda-vkyrtheu-in the meaning of the words of the Vedas; satsu-being so; anvayt-directly; anvaya-mukhena-directly; yata-from whom; yasmtfrom whom; ekasmt-from one; asya-pf Him; janmdi-beginning with birth; pratyate-is known; atha-then; itarata-indirectly; vyatireka-mukhena-indirectly; ca-and; yasmt-from whom; evaindeed; asya-of this; tat-this; pratyate-is known; iti-thus; artha-the meaning; ata eva-thus; tasya-of Him; ruty-anvaya-vyatireka-trhe direct and indirect meaning of the scriptures; daritena\shown; parama-sukha-rpatvena-with the form of transcendental happiness; parama-pururthatvam-the supreme goal of life; ca-also; dhvanitam-said. These two stras (Vednta-stra 1.1.3-4, are explained by the words "anvayd itarata crtheu" in rmad-Bhgavatam 1.1.1. Here "artheu" means "the various statements of the Vedic scriptures", "anvayt" means "with the direct descriptions of He who is the cause of the creation, maintenance, and annihilation of the material world", "itarata" means "with the indirect descriptions of Him". In this way, by understanding the direct and indirect statements of the Vedas, one easily attains the supreme goal of life.

Text 90 eko ha vai nryaa st ity di stra-pramatvena prak sthpita-rpatvam- ceti. eka-one; ha-indeed; vai-indeed; nryaa-Narayana; st-was; iti-thus; di-beginning; strapramatvena-by the evidence of scripture; prak-before; sthpita-established; rpatvam-having the form; ca-also; iti-thus. The Maha'-Nryaa Upaniad's (1.1, statement "eko ha vai nryaa st" (Before the material world was created, only Lord Nryaa existed, is scriptural proof that the form of Lord Nryaa existed before the material world was created.

Text 91 atha kater nabdam iti vycae abhij iti. atha-now; kate-because of being seen; na-not; aabdam-indescribeable; iti-thus; vycae-said; abhija-abhijna; iti-thus. The next stra is (Vedanta-stra 1.1.5, is: kater nabdam "Because it is said that the Supreme glanced on the material nature, it is not said by the scriptures that pradhna (the unmanifested state of matter, is the cause of the material world." This stra is explained by the word "abhija" in rmad-Bhgavatam 1.1.1. Text 92 atra sutrrtha idam amnayate chndogye sad eva saumyedam agra sd ekam evdvityambrahma iti. tad aikata bahu sym iti. tat tejo 'sjata ity di. atra-here; sutrrtha-the meaning of the sutra; idam-this; amnayate-in the scriptures; chndogyein the Chandogya Upanisad; sat-the Supreme; eva-indeed; saumya-O gentle one; idam-this; agrebefore; st-was; ekam-one; eva-indeed; advityam-without a rival; brahma-the Supreme; iti-thus; tatthat; aikata-saw; bahu-many; sym'I will be; iti-thus; tat-that; teja-power; asjta-created; iti-thus; di-beginning.

This stra is also explained by many passages in the scriptures. In the Chndogya Upaniad (6.2.1, it is said: sad eva saumyedam agra sd ekam evdvityam- brahma "O gentle one, in the beginning only the Supreme existed. There was none but Him." In the Upaniads it is also said: tad aikata bahu sym "The Supreme thought" Let Me become many." In the Upaniads it is again said: tat tejo 'sjata ity di. "The Supreme created the element fire and the other material elements."

Text 93 atra paroktam- prdhnam api jagat-kraatvenyti. tac ca nety ha kater iti. yasmin abda eva pramam- na bhavati. tad aabdam anumnikam- pradhnam ity artha. na tad iha pratipdyam. atra-here; para-Supreme; uktam-said; prdhnam-pradhana; api-also; jagat-kraatvena-as the cause of the material universe; yti-attains; tac-that; ca-and; na-not; iti-thus; ha-said; kateiksateh; iti-thus; yasmin-in whom; abda-sound; eva-indeed; pramam-evidence; na-not; bhavatiis; tat-that; aabdam-not sound; anumnikam-evidence; pradhnam-pradhana; iti-thus; artha-the meaning; na-not; tat-that; iha-here; pratipdyam-to be proved. Here someone may protest: "Is it not said that the pradhna (unmanifested material nature, is the creator of the material world?" To this protest the words of Vednta-stra 1.1.5 say: "No. That is not true. The Vedic scriptures do not say that the pradhna is the ultimate cause of the material world." Text 94 kuto 'abdatvam- tasyety akyha kte.

kuta-from what?; aabdatvam-the state of not being described in scripture; tasya-of that; itithus; akyha-fearing; kte-Vedanta-sutra 1.1.5. Fearing that someone might say "Where do the scriptures say that pradhna is not the creator of the material world?", Vednta-stra (1.1.5, says: "kate" (Because it is said that the Supreme glanced on the material energy). Text 95 sac-chabda-vacya-sambandhi-vyapara-viebhidhyina kater dhto ravat. tad aikata itkaam- ccetane pradhne na sambhavet. anyatra cek-prtikaiva si. sa aikata lokn nu sja iti. sa imn lokn asjta ity dau. sat-abda-the word "sat"; vacya-to be said; sambandhi-in relation to; vypra-action; vieaspecific; abhidhyina-naming; kate-of iksateh; dhto-of the root; ravat-from hearing; tatthat; aikata-saw; itkaam-seeing; ca-and; acetane-inanimate; pradhne-pradhasna; na-not; sambhavet-may be; anyatra-in another place; cek-prtika-the eyes; eva-indeed; si-creation; saHe; aikata-glanced; lokn-the worlds; nu-indeed; sja-created; iti-thus; sa-He; imn-the; loknworlds; asjta-created; iti-thus; dau-beginning. The word "kate" here describes the activity of seeing performed by the Supreme. When the Upaniads say the creator of the world glanced (tad aikata, on the material energy, these words cannot describe the inanimate unconscious pradhna, which does not have to power to see anything. That the creator of the material has the power to see is confirmed in these words of Aitareya Upaniad (1.1.1): sa aikata lokn nu sja "With a glance He created the material worlds." In Aitareya Upaniad (1.1.2, it is also said: sa imn lokn asjta "By glancing He created the material world." Text 96 kaam- ctra tad-aea-sjya-vicrtmakatvt sarvajatvam eva kro-karoti. tad etad ha abhija iti.

kaam-seeing; ca-and; atra-here; tad-aea-all that; sjya-creation; vicra-consideration; tmakatvt-because of the nature; sarvajatvam-moniscience; eva-indeed; krodi-karoti-accepts; tatthis; etat-that; ha-said; abhija-abhijna; iti-thus. Because He created everything with a glance, and because He thus sees everything that was created, the Supreme is all-knowing. This is described in rmad-Bhgavatam 1.1.1 by the word "abhija". Text 97 nanu tadnm ekam advityam ity uktes tasyekaa-sdhanam- na sambhavati. tatrha svard

iti.

nanu-is it not so?; tadnm-then; ekam-one; advityam-without a second; iti-thus; ukte-from the statement; tasya-of Him; kaa-seeing; sdhanam-action; na-not; sambhavati-is possible; tatrathere; ha-said; svar-independent; iti-thus. Here someone may protest: "The scriptures say that the Lord is `ekam evdvityam' (one without a second). This must mean that, because He is everything, the Lord cannot be so limited as to have the power to see, and because He cannot see anything, He cannot possible be all-knowing." By speaking the word "sva-r" (He is independent), rmad-Bhgavatam 1.1.1 refutes this objection. Text 98

svarpeaiva tath tath rjata iti na tasya kryam- kraam- ca vidyate ity dau. svabhvik jna-bala-kriy ca ity di rute. svarpea-in His own form; eva-indeed; tath tath-so; rjate-is manifested; iti-thus; na-not; tasya-of Him; kryam-duty; kraam-cause; ca-and; vidyate-is; iti-thus; dau-beginning; svabhvikown nature; jna-bala-kriy-knowledge, power, and action; ca-and; iti-thus; di-beginning; rutefrom the Sruti-sastra. This means that the Supreme can do anything He wishes. In the vetvatara Upaniad (6.8, it is said: "He does not possess bodily form like that of an ordinary living entity. There is no difference

between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence."* Text 99 etenekaa-van-mrtimattvam api tasya svabhvikam ity ytam. nivasitasypy agre darayiyamnatvt. tac ca yathoktam eveti ca. etena-by this; kaa-sight; vat-possessing; mrtimattvam-having a form; api-also; tasya-of Him; svabhvikam-natural; iti-thus; ytam-attained; nivasitasya-of the breath; api-also; agre-in the beginning; darayiyamnatvt-to be seen; tac-that; ca-and; yath-as; uktam-said; eva-indeed; itithus; ca-also. In this way it is seen that the Supreme Lord has a form and that form has the power to see. The Lord also has the power to breathe, as will be shown later (text 102, in this book. Text 100 atha stra-yonitvt ity asyrthntaram- vyacae tena iti. atha-now; stra-yonitvt iti-Vedanta-sutra 1.1.3; asya-of this; artha-meaning; antaram-another; vyacae-says; tene-the word "tene"; iti-thus. Another interpretation of Vednta-stra 1.1.3 is given in rmad-Bhgavatam 1.1.1's word "tene" (He imparted). Text 101 tac crthntaram- yath katham- tasya jaga-janmdi-karttvam. katham- v nnya-tantroktasya pradhnasya na cnyasyeti. tatrha strasya veda-lakaasya yoni kraam. tac-that; ca-also; artha-meaning; antaram-another; yath-as; katham-how?; tasya-of Him; jagajanmdi-karttvam-the creator of the material universe; katham-how?; v-or; na-not; anyatantroktasya-said in other scriptures; pradhnasya-of pradhana; na-not; ca-and; anyasya-of another; iti-thus; tatra-there; ha-said; strasya-of scripture; veda-lakaasya-characterized by the Vedas; yoni'yoni; kraam-cause.

Now this second interpretation will be discussed. Here someone may protest: "How is it possible that the Supreme is the creator, maintainer, and destroyer of the material universes? Do the scriptures not say that the pradhna (unmanifested material energy, is the creator of the material worlds?" To this protest the following answer is given: The Vedas affirm that the Supreme is the creator (yoni, of the material worlds. Text 102 tad-rpatvt. evam- v are 'sya mahato bhtasya nivasitam etad yad rg-vedo yad yajur-veda sama-vedo 'tharvagirasa itihsa-puram- vidy upaniada lok stry apy astri vykhynni iti rute. tad-rpatvt-from that nature; evam-thus; v-indeed; are-Oh; asya-of Him; mahata-the Supreme; bhtasya-manifested; nivasitam-breathed; etat-thus; yat-which; rg-veda-the Rg Veda; yat-which; yajur-veda-the Yajur Veda; sama-veda-the Sama Veda; atharvagirasa-the Stharva Veda; itihsa-puram-the Itihasas and Puranas; vidy-knowledge; upaniada-the Upanisads; lok-the verses; stri-the sutras; api-also; astri-not sutras; vykhynni-explanations; itithus; rute-from Sruti-sastra. That the Supreme Lord has the power to breathe is confirmed by these words of Bhad-rayaka Upaniad (2.4.10): "From the breath of the Supreme Being came the g Veda, Yajur Veda, Sma Veda, Atharva Veda, Itihsas, Puras, Upaniads, verses, stras, prose explanations, and Vedic commentaries." Text 103 stram- hi sarva-pramgocara-vivdhnanta-jna-mayam. tasya ca kraam- brahmaiva ruyata iti. tad evam- mukhyam- stra-jam- tdam- sarvajatvam- vin ca sarva-sy-dikam anyasya nopapadyata iti prokta-lakaam- brahmaiva jagat-kraam. na pradhnam. na ca jvntaram iti. stram-scripture; hi-indeed; sarva-all; prama-evidence; agocara-not in the range of perception; vividha-various; ananta-limitless; jna-knowledge; mayam-consisting of; tasya-of it; caand; kraam-the origin; brahma-the Supreme; eva-indeed; ruyata-is said in the Sruti; iti-thus; tatthat; evam-indeed; mukhyam-primary; stra-of scripture; jam-the knower; tdam-like that; sarvajatvam-being all-knowing; vin-without; ca-and; sarva-all; si-creation; dikam-beginning with; anyasya-of another; na-not; upapadyate-is established; iti-thus; prokta-described; lakaam-

nature; brahma-the Supreme; eva-indeed; jagat-kraam-the cause of the material universe; na-not; pradhnam-pradhana; na-not; ca-and; jvntaram-another soul; iti-thus. Scripture brings knowledge of a limitless variety of things, including many things that cannot be known in any other way. The scriptures themselves declare that the Supreme Himself is their original author. Therefore the Supreme is all-knowing. Also, if He were not all-knowing, it would not be possible for Him to create, maintain, and annihilate the material universes. In this way it is proved that the Supreme is the original creator of the material world. Neither pradhna nor any individual soul is the creator. Text 104 tad eva vivtyha tene brahma hda ya di-kavaye iti brahma vedam di-kavaye brahmae brahmaam- prati hdntakaraa-dvraiva. na tu vag-dvra. tene virbhvitavn. tat-this; eva-indeed; vivtya-revealing; ha-said; tene brahma hda ya di-kavaye-tene brahma hrda ya adi-kavaye; iti-thus; brahma-brahma; vedam-the Vedas; di-kavaye-adi-kavaye; brahmaethe demigod Brahma; brahmaam-Brahma; prati-to; hd-hrda; antakaraa-the heart; dvra-by; eva-indeed; na-not; tu-but; vag-dvra-by words; tene-tene; virbhvitavn-manifested. That the Supreme is the original author of the Vedic scriptures is also described in rmadBhgavatam 1.1.1 in the words "tene brahma hda ya di-kavaye" (It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being). Here the word "brahma" means "the Vedic scriptures", "di-kavaye" means "to the demigod Brahm", "hd" means "not by words, but through the heart", and "tene" means "manifested". Text 105 atra bhad-vcakena brahma-padena sarva-jnamayatvam- tasya jpitam. hdety anenntarymitvam- sarva-aktimayatvam- ca jpitam. di-kavaya ity anena tasypi iknidnatvc chstra-yonitvam- ceti. atra-here; bhad-vcakena-by the meaning "great"; brahma-padena-by the word "brahma"; sarvajnamayatvam-consisting of all knowledge; tasya-of that; jpitam-is informed; hd-hrda; itithus; anena-by this; antarymitvam-the nature of the Supersoul; sarva-aktimayatvam-the nature of having all potencies; ca-and; jpitam-taught; di-kavaya-adi-kavaye; iti-thus; anena-by this; tasyaof this; api-also; ik-instruction; nidnatvt-because of giving; stra-of scripture; yonitvam-the nature of being the author; ca-and; iti-thus.

The word "brahma" is derived from the word "bhat" (great). In this way it is said that the scriptures (brahma, are the "great knowledge" or the "knowledge of everything". The word "hd" here teaches us that the Supreme Lord is the Supersoul in everyone's heart and the master of all potencies. Because He is the original teacher of all knowledge, the Supreme Lord is thus the original author of the Vedas, as Vedanta-stra 1.1.3 (stra-yonitvt, explains. Text 106 ruti ctra yo brahma vidadhti prva yo vai ved# ca prahinoti tasmai ta ha devam tma-buddhi-praka mumukur vai araam aha prapadye. iti. ruti-the Sruti; ca-and; atra-here; ya-wgo; brahmam-Brhma; vidadhti-gave; prvamformerly; ya-who; vai-certainly; ved#-the Vedas; ca-also; prahinoti-gave; tasmai-to him; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead; tma-buddhi-prakam-the original source of all enlightenment; mumuku-desiring liberation; vai-certainly; araam aham- prapadyelet me surrender; iti-thus. This is also described in the following words of vetvatara Upaniad (6.18): "Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahma' in Vedic knowledge through Lord Brahm's heart. The Lord is the original source of all enlightenment and spiritual advancement."* Text 107 mukta-jv api tat-kraam- nety ha muhyantti. yatra brahmai vedkhye sraya edayo 'pi. anena ca ayana-ll-vyajita-nivasitamaya-vedo brahmdi-vidhnacanas" ca ya padmanbhas taddi-mrtika r-bhagavn evbhihita. mukta-jv-the liberateed souls; api-even; tat-kraam-the original source of that; na-not; itithus; ha-said; muhyanti-muhyanti; iti-thus; yatra-where; brahmai-in the Brahma; vedkhyecalled the Vedas; sraya-the demigods; edaya-headed by Lord ea; api-even; anena-by that; ca'and; ayana-of sleep; ll-pastimes; vyajita-manifested; nivasitamaya-consisting of the breath; veda-the Veda; brahmdi-headed by Brahma; vidhnacana-giing; ca-and; ya-who; padmanbha-the lotus-naveled Lord; tad-di-mrtika-with forms that begin with that; rbhagavn-the Supreme Personality of Godhead; eva-indeed; abhihita-named.

The liberated individual souls are certainly not the original authors of the Vedic scriptures. This is confirmed by the word "muhyanti" (even the great sages and demigods are placed into illusion, in rmad-Bhgavatam 1.1.1. This means that even the great demigods, such as Lord ea, are not the authors of the Vedas. The Vedas were manifested from the breathing of Lord Garbhodakay Viu, who is one of the many forms of the Supreme Personality of Godhead, as He enjoyed pastimes of sleep. At that time the Vedas were revealed to the demigod Brahm. Text 108 vivtam- caitat pracodit yena pur sarasvat ity din. vivtam-manifested ca-and; etat-that; pracodit yena pur sarasvat ity din-rmadBhgavatam 2.4.22. That the Supreme Lord taught the Vedas to the demigod Brahma' is confirmed by the following words of rmad-Bhgavatam (2.4.22): "May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahma' from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahm, be pleased with me."* Text 109 atha tat tu samanvayt ity asyrthntaram. yath stra-yonitve hetus" ca dyate ity ha tat t iti. samanvayo 'tra samyak sarvato-mukho 'nvayo vyutpattir vedrtha-parijnam- yasmt tat tu stra-yoni-nidnatvam- nicyata iti jve samyak jnam eva nsti. pradhnatva-cetanam eveti bhva. atha-now; tat tu samanvayt ity asya-of Vedanta-sutra 1.1.4; arthntaram-an altrenate explanation; yath-as; stra-yonitve-the author of the scriptures; hetu-the cause; ca-and; dyateis seen; iti-thus; ha-said; tat t iti-the words "tat tu"; samanvaya-samanvaya; atra-here; samyakevereywhere; sarvato-mukha-in all directions; anvaya-meaning; vyutpatti-manifestation; vedaof the Vedas; artha-the truth; parijnam-knowledge; yasmt-from whom; tat-that; tu-but; strayoni-nidnatvam-the nature of teaching the Vedas; nicyate-is ascertained; iti-thus; jve-to the individual soul; samyak-complete; jnam-knowledge; eva-indeed; na-not; asti-is; pradhnatvacetanam-consciousness; eva-indeed; iti-thus; bhva-the meaning.

Now an alternate interpretation of Vednta-stra 1.1.4 (tat tu samanvayt, will be discussed.

After it is seen that the Supreme is the original author of the Vedic scriptures (stra-yonitvt), the next stra, beginning with the words "tat tu", is spoken. In the word "samanvayt", the prefix "sam" means "all" and "anvayt" means "the truths described in the Vedas". In this way it is concluded that the Supreme must be the author of the Vedas, for only He has all-knowledge. Because the individual soul does not have all knowledge, he cannot be the Vedas' author. Text 110 sa vetti vivam- na hi tasya vett iti rute. sa vetti vivam- na hi tasya vett iti rute-vetvatara Upaniad 3.19. That the Supreme Lord has all knowledge and the individual spirit soul does not is confirmed by these words of vetvatara Upaniad (3.19): "The Supreme Lord knows everything, but no one knows Him."* Text 111 tad etad asya tadya-samyag-jnam- vyatireka-mukhena bodhayitum- jvnm- sarvem api tadya-samyag-jnbhvam ha muhyantti. sraya edayo 'pi yad yatra abda-brahmai muhyanti. tat-this; etat-that; asya-of Him; tadya-samyag-jnam-all knowledge; vyatireka-mukhenaindirectly explained; bodhayitum-to explain; jvnm-of the individual souls; sarvem-of all; apialso; tadya-samyag-jnbhvam-the absence of all knowledge about Him; ha-said; muhyantimuhyanti; iti-thus; sraya-the demigods; edaya-headed by ea; api-even; yat-what; yatrawhere; abda-brahmai-in the words of the Vedas; muhyanti-are bewildered. In rmad-Bhgavatam 1.1.1 the word "muhyanti" (By Him even the great sages and demigods are placed into illusion, indirectly affirms that the Supreme Lord has all knowledge and no individual soul has all knowledge like the Lord. The words "srayo muhyanti" mean "even the demigods like Lord ea are bewildered to understand the true meaning of the Vedas". Text 112 tad etad vivta svayam-bhagavat ki vidhatte kim cae

kim anudya vikalpayet ity asya hdaya loke nnyo mad veda kacana. iti. tat-this; etat-that; vivtam-revealed; svayam-bhagavat-by the Supreme Personality of Godhead Himself; kim-what?; vidhatte-direct; kim'what?; cae-declare; kim-what?; anudya-taking as the object; vikalpayet-may conjecture; iti-thus; asya-of the Vedic literature; hdayam-intention; loke-in this world; na-not; anyat-other; mat-than Me; veda-knows; kacana-anyone; iti-thus. The Supreme Lord Himself affirms (rmad-Bhgavatam 11.21.42): "What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things."* Text 113 anena ca skd-bhagavn evbhihita. atha kater nabdam ity asyrthntaram abhija ity atraiva vyajitam asti. anena-by this; ca-also; skd-bhagavn-the Supreme Personality of Godhead; eva-indeed; abhihita-declared; atha-now; kater nabdam ity asya-of Vedanta-sutra 1.1.5; arthntaramanother meaning; abhija-abhijna; iti-thus; atra-here; eva-indeed; vyajitam-manifested; asti-is. In this way the Supreme Lord is described. Now an alternate interpretation of Vednta-stra 1.1.5 (kater nabdam, will be discussed. Text 114 atra strrtha. nanu aabdam asparam arpam avyayam ity di rute katham- tasya abdayonitvam. tatrha prktam- brahma abda-hnam- na bhavati. kuta kte tad aikata bahu symprajyeya ity atra bahu sym iti abdtmakek-dhto ravat. atra-here; strrtha-the meaning of the sutra; nanu-is it not so?; aabdam-not heard; asparamnot touched; arpam-without a form; avyayam-eternal; iti-thus; di rute-Katha Upanisad 1.3.15; katham-how?; tasya-of Him; abda-yonitvam-the author of the Vedas; tatra-there; ha--said; praktam-natural; brahma-the Supreme; abda-hnam-without sound; na-not; bhavati-is; kutawhy?; kte-from a glance; tat-that; aikata-saw; bahu-many; sym-I will become; prajyeya-I will give birth to children; iti-thus; atra-here; bahu-many; sym-I will become; iti-thus; abda-sound; tmaka-nature; k-dhto-from the root iksa; ravat-from the Sruti-sastra.

Here someone may protest: In Kaha Upaniad (1.3.15, it is said: "The Supreme is aloof from all sound and touch. He has no form. He is eternal and unchanging." If this is so, how can the Supreme be the author of the Vedas? To this protest the following reply is given: It is not true that the Supreme is aloof from all sound and other objects of sense perception. For example, in the Chndogya Upaniad (6.2.3, it is said: "Then the Supreme glanced at the material energy. He thought: Let Me become many. I will father many children." Here it is said that the Supreme can see, so it is not unreasonable to assume that He can also hear. Therefore He is not aloof from sound and other objects of sense perception. Text 115 tad etad ha abhija. bahu sym ity di-abdtmaka-vicra-vidagdha. sa ca abddi-aktisamudayas tasya na prkta. prakti-kobht prvatrpi sad-bhvt. tat-svarpa-bhta evety ha svard iti. atra prvavat tadam- sadharmatvam- mrtimattvam api siddham. tat-this; etat-that; ha-said; abhija-abhijna; bahu-many; sym-I will become; iti-thus; dibeginning; abda-sound; tmaka-nature; vicra-consideration; vidagdha-expert; sa-that; ca-and; abddi-akti-samudaya-the potencies that begin with sound; tasya-of Him; na-not; prktamaterial; prakti-kobht-from the agitation of matter; prvatra-previously; api-also; sad-bhvtfropm spiritual nature; tat-svarpa-from His own form; bhta-manifested; eva-indeed; iti-thus; hasaid; svar-svarat; iti-thus; atra-here; prvavat-as before; tadam-like that; sadharmatvam-having a like nature; mrtimattvam-having a form; api-also; siddham-proved. This is explained by the word "abhija" (he is conscious of all manifestations, in rmadBhgavatam 1.1.1. Therefore, as Chndogya Upaniad (6.2.3, explains, the Supreme Lord is conscious of all sounds and all other sense objects. Still, these powers of the Lord are not at all material, for the Lord is perfectly spiritual in nature. He existed before the material world was even manifested. The nature of the Lord is then explained in the word "svar" (He is independent, in rmad-Bhgavatam 1.1.1. In this way, as has already been explained in this book, it is proved that the Supreme Lord has a form. That is His nature. Text 116

yathhu stra-kra antas tad-dharmopadet iti. yath-as; hu-said; stra-kra-the author of Vedanta-sutra; anta-within; tat-of Him; dharmathe nature; upadet-because of the teaching; iti-thus. This is also affirmed by the author of Vednta-stra in these words (Vednta-stra 1.1.20): antas tad-dharmopadet "The person within the sun and the eye is the Supreme Personality of Godhead, because the Vedic literatures explain that His nature fits the description of the Lord." Text 117 ato 'abdatvdikam- prkta-abda-hnatvdikam eveti jeyam. atrottara-mmsdhyyacatuayasypy artho darita. tatra anvayd itaratas" ca iti samanvaydhy~yasya muhyanti yat sraya ity avirodhdhyyasya dhmahi iti sdhandhyyasya satyam- param iti phaldhyyasyeti. tath gyatry-artho 'pi spaa. tatra janmdy asya yata iti praavrtha. sy-di-aktimattvavacitvt. ata-then; aabdatvdikam-beginning with sound; prkta-abda-hnatvdikam-weithout being material sound; eva-indeed; iti-thus; jeyam-to be understood; atra-here; uttara-mmsdhyyacatuayasya-of the fourth chapter of Vedanta-sutra; api-also; artha-meaning; darita-revealed; tatra-there; anvayt-directly; itarata-indirectly; ca-also; iti-thus; samanvaya-all; adhyyasya-of the chapter; muhyanti-are bewildered; yat-what; sraya-the demigods; iti-thus; avirodhdhyyasya-not contradicting; dhmahi-I meditate; iti-thus; sdhana-of sadhana; adhyyasya-of the chaoter; satyamtruth; param-supreme; iti-thus; phala-result; adhyyasya-of the chapter; iti-thus; tath-so; gyatryartha-the meaning fo gayatri; api-also; spaa-clearly; tatra-there; janmdy asya yata iti-janmady asya yatah; praava-of the sacred syllable O; artha-the meaning; sy-di-beginning with creation; aktimattva-the nature of having the potency; vacitvt-because of the statement. Therefore when the scriptures say the Supreme is aloof from sound and other sense objects, it means that His sense powers are not material. In this way the first four sutras of Vednta are explained by the first verse of rmad-Bhgavatam. Vednta-stra 1.1.4 is explained by the words "anvayd itaratas ca". The avirodha portion of Vedanta-stra is explained by the words "muhyanti yat sraya" in the first verse of rmad-Bhgavatam. The sdhana portion of Vednta-stra is explained by the word "dhmahi" in rmad-Bhgavatam 1.1.1. The phala portion of Vedanta-sutra is explained by the words "satya param" in rmad-Bhgavatam 1.1.1. The first verse of rmadBhgavatam also explains the meaning of the Gyatr-mantra. The syllable Om- in the Gyatrmantra is explained by the words "janmdy asya yata" in rmad-Bhgavatam 1.1.1, for Omdescribes the Lord's power to create, maintain, and annihilate the material universes.

Text 118 tad evam evgni-pure gyatr-vykhyne proktam- ta-jyotir bhagavn viur jaga-janmdikraam iti. tat-that; evam-thus; eva-certainly; agni-pure-in the Agni Purana; gyatr-vykhyne-in the explanation of the Gaqyatri-mantra; proktam-said; ta-jyoti-His effulgence; bhagavn-the Supreme Personality of Godhead; viu-Lord Viu; jaga-janmdi-kraam-the cause of matwerial creation, maintenance, and annihilation; iti-thus. This is explained in the Agni Pura's description of the Gyatr-mantra: "Lord Viu is the Supreme Personality of Godhead. From Him comes the Brahmajyoti effulgence. He is the creator, maintainer, and destroyer of the material worlds." Text 119 yatra tr-sargo 'm iti vyahti-trayrtha. ubhayatrpi loka-trayasya tad-ananyatvena vivakitatvt. yatra tr-sargo 'm iti-"yatra tr-sargo 'm"; vyahti-traya-of the three words "bhur bhuvah svah"; artha-the meaning; ubhayatra-in both places; api-also; loka-trayasya-of the three worlds; tadananyatvena-by not being different from that; vivakitatvt-because of being the speaker's intention. The words "yatra tr-sargo 'm" in rmad-Bhgavatam 1.1.1 explain the words "bhr bhuva sva" in the Gyatr-mantra. This is because both texts refer to the three material planetary systems. Text 120 svard iti savitr-prakaka-parama-tejo-vaci. tene brahma hd iti buddhi-vtti-preraaprrthan scit. tad evam- kpay sva-dhynysmkam- buddhi-vtti prerayatd iti bhva. svar-svar; iti-thus; savit-of the sun; prakaka-illuminating; parama-supreme; teja-light; vaci-describing; tene brahma hda iti-tene brahma hrda; buddhi-vtti-preraa-prrthan-the prayer to enlightne the intelligence; sucita-indicated; tat-that; evam-thus; kpay-by mercy; sva-dhynyaown meditation; asmkam-of us; buddhi-vtti-activities of the intelligence; prerayatt-because of

impelling; iti-thus; bhva-the meaning.

The word "svar" in rmad-Bhgavatam 1.1.1 explains the Gyatr-mantra's description of the sun's effulgence. The words "tene brahma hd" in rmad-Bhgavatam 1.1.1 explain the Gyatrmantra's prayer for enlightenment. That prayer is: "May the Lord mercifully engage our thoughts in meditation on Him." Text 121 evam evoktam- gyatry ca samrambha iti. tac ca tejas tatra antas tad-dharmopadet ity din sampratipannam- yan-mrtam- tad-dy-ananta-mrtimad eva dhyeyam iti. evam-thus; eva-indeed; uktam-said; gyatry-of Gayatri-mantra; ca-and; samrambha-begun; itithus; tac-that; ca-also; teja-light; tatra-there; anta-within; tad-dharmopadet ity din-Vedantasutra 1.1.20; sampratipannam-established; yan-mrtam-whose form; tad-di-beginning with that; ananta-limitless; mrtimat-hvaing forms; eva-indeed; dhyeyam-to be meditated on; iti-thus. Vednta-stra 1.1.20 and the passage of the Agni Pura beginning with the words "gyatrya' ca samrambha" both refer to the Gyatr-mantra and both describe meditation on the limitless form of the Supreme Lord. Text 122 tath cgni-purasya kramastha-vacanni eva sandhy-vidhi ktv gyatr ca japet smaret gyatry-ukthni stri bharga pr~as tathaiva ca tath-so; ca-also; agni-purasya-of the Agni Purana; kramastha-vacanni-words; evam-thus; sandhy-vidhim-the duties at the three times of day; ktv-doing; gyatrm-Gayatri; ca-and; japetshould chant; smaret-should remember; gyatry-ukthni'the words of Gayatri; stri-the scriptures; bhargam-the effulgence; pr~a-life-breath; tath-so; eva-indeed; ca-also. The Gyatr-mantra is described in these words of the Agni Pura (Chapter 216): "One should perform the duties of sunrise, noon, and sunset. At those times one should chant the Gyatr-mantra and one should meditate on the words of the Gyatr-mantra, on the

transcendental effulgence, and on the life-breath. Text 123 tata smteya gyatr savitr yata eva ca prakin sa savitur vg-rpatvt sarasvat tata-then; smt-remmbered; iyam-this; gyatr-gayatri; savitr-Savit; yata-from which; evaindeed; ca-and; prakin-manifested; sa-that; savitu-of the sun-god; vg-rpatvt-from the from of speech; sarasvat-Sarasvati.. "One should meditate on Gyatr, on Savitr, the sun-goddess (savitu), and on Sarasvat, the goddess of speech. Text 124 taj-jyoti parama brahma bhargas tejo yata smta bharga syd bhrajata iti bahula chandasritam ta-jyoti-His effulgence; paramam-supreme; brahma-Brahman; bharga-light; teja-light; yatafrom whom; smta-remembered; bharga'bharga; syt-is; bhrajata-shining; iti-thus; bahulam-many; chandasritam-said by the Vedic hymns. "One should meditate on the spiritual effulgence (bharga, of the Supreme Lord, which is described in many Vedic hymns. Text 125 vareya sarva-tejobhya reha vai parama padam vareyam-varenyam; sarva-tejobhya-of all lughts; reham-the best; vai-indeed; paramamsupreme; padam-abode.

"Then one should meditate on the Lord's supreme abode, which is the best (vareyam, of all that is effulgent. Text 126 svargpavarga-kmair v varaya sadaiva hi svarga-Svargaloka; apavarga-and liberation; kmai-by they who desire; v-or; varayam-to be desired; sada-always; eva-indeed; hi-indeed. "This abode is the best of all attainments that may be desired (vareyam). It is better than Svargaloka and better than impersonal liberation. Text 127

voter vararthatvt jgrat-svapndi-varjitam vote-of the word "vrnoti"; vararthatvt-because of the meaning of choosing a boon; jgratsvapndi-varjitam-without wakefulness, sleep, or any other condition of material consciousness. The word "vareyam" comes from the verb "v" (to choose). Thus the spiritual world described here is the highest blessing one may wish to attain, for the spiritual world is above the world of matter, where material wakefulness, dream, and unconscious sleep dominate. Text 128 nitya uddha buddham eka nitya bhargam adhvaram aha brahma para jyotir dhyyema hi vimuktaye nityam-eternal; uddham-pure; buddham-wise; ekam-one; nityam-eternal; bhargam-effulgence; adhvaram-the Supreme Lord; aham-I; brahma-Braghman; param-Supreme; jyoti-effulgence; dhyyema-meditate; hi-indeed; vimuktaye-to attain liberation.

"To attain liberation (dhmahi, I meditate on the eternal, effulgent, pure, all-knowing, Supreme Lord, who is the controller of all. Text 129 ta jyotir bhagavn viur jagaj-janmdi-kraam taj-that; jyoti-ffulgence; bhagavn-the Supreme Personality of Godhead; viu-Lord Viu; jaga-janmdi-kraam-the cause of what begins with creation of the material world. "The origin of the impersonal Brahmajyoti is Lord Viu. He is the Supreme Personality of Godhead. He is the creator, maintainer, and destroyer of the material universes. Text 130 iva kecit pahanti sma akti-rpa pahanti ca kecit srya kecid agni daivatny agni-hotria ivam-Lord iva; kecit-some; pahanti-read; sma-indeed; akti-rpam-the form of akti; pahantiread; ca-indeed; kecit-some; sryam-Surya; kecit-some; agnim-Agni; daivatni-demigods; agnihotria-performing agnihotra-yajnas.

"Some performers of yajas offer prayers to iva, some to Durg, some to Srya, and some to Agni. Text 131 agny-di-rp viur hi veddau brahma gyate agni-Agni; di-beginning; rp-the form; viu-Lord Viu; hi-indeed; veddau-beginning with the Vedas; brahma-the Supreme; gyate-is said.

"However, the Vedas declare that Lord Viu is the Supreme Lord. He is the father of Agni and all the demigods. Text 132 tat pada parama vior devasya savitu smtam tat-His; padam-abode; paramam-supreme; vio-of Lord Viu; devasya-of the Supreme Personality of Godhead; savitu-of the Deity of the sun; smtam-considered. "The words `savitur vareyam' mean `the abode of Lord Viu, the Supreme Personality of Godhead'. Text 133 dadhter v dhmahti manas dhrayemahi dadhte-of the word dadhati"; v-or; dhmahi-I meditate; iti'thus; manas-with the mind; dhrayemahi-we hold. "The word `dhmahi' here means `we meditate' or `we hold within the mind'. Text 134 no 'smka yac ca bhargas tat sarve prin dhiya codayt prerayd buddhi bhokt~nm- sarva-karmasu dda-vipkeu viu srygni-rpa-bhk na-nah; asmkam-of us; yac-what; ca-and; bharga-effulgence; tat-that; sarvem-of all; prinm-living entities; dhiya-intelligence; codayt-codayat; prerayt-may inspire; buddhimintelligence; bhokt~nm-of the enjoyers; sarva-karmasu-in all karmas; dda-seen and unseen; vipkeu-ripe; viu-Lord Viu; srygni-rpa-bhk-in the forms of Surya, Agni, and the other demigods.

"Here the words "dhiyo yo na pracodayt" mean "May Lord Viu, whose representatives are Srya, Agni, and all the demigods, inspire the intelligence of us, the living entities subject to past karma, which sometimes is visible and sometimes waits unseen'. Text 135 vara-prerito gacchet svarga v vabhram eva v vara-by the Supreme Lord; prerita-inspired; gacchet-may go; svargam-to Svargaloka; v-or; vabhram-to hell; eva-indeed; v-or. "Because of their karma the Supreme Lord sends the living entities to Svargaloka or to hell. Text 136 vasyam idam- sarva mahad-di-jagad-dhari svargdyai krate devo yo hasa purua prabhu vasyam-controlled and owned by the Lord; idam-this; sarvam-everything; mahad-dibeginnign with the mahat-ta6ttva; jagat-universe; dhari-maintaing; svargdyai-beginnign with Svarga; krate-enjoys pastiems; deva-the Supreme Personality of Godhead; ya-who; hasa-the supreme swan; purua-the Supreme Person; prabhu-the master. "Everything within this universe is controlled and owned by the Lord. He is the maintainer of the mahat-tattva and the material universes. He enjoys pastimes in His spiritual abode. He is the swanlike Supreme Person. He is the Supreme Master. Text 137 dhynena puruo 'yam- ca draavya srya-maale satya sadiva brahma vior yat parama padam

dhynena-by meditation; purua-person; ayam-this; ca-and; draavya-to be seen; sryamaale-in the circle of the sun; satyam-truth; sadivam-iva; brahma-Brahma; vio-Viu; yatwhat; paramam-supreme; padam-abode. "Thus one should meditate on the Supreme Person. He may be seen in the circle of the sun. He is Sadiva. He is Brahman. He is Viu. His realm is the supreme abode. Text 138

devasya savitur devo vareya hi turyakam devasya-of the Lord; savitu-residing in the sun; deva-the Lord; vareyam-the best; hi-indeed; turyakam-the spiritual world. "Thus the words `savitur devasya vareyam' refer to the spiritual world of the Supreme Lord. Text 139 yo 'sv ditya-purua so sv aham anuttamam jann ubha-karmdn pravrtayati ya sad. ity di. ya-who; asau-He; ditya-purua-the person in the sun; sa-He; sau-He; aham-I; anuttamampeerless; jannm-of people; ubha-karmdn-beginnign with auspicious deeds; pravrtayati-impells; ya-who; sad-always; iti-thus; di-beginning. "I am the servant of the Supreme Person, the person who resides in the sun and who inspires the living entities to perform pious deeds." Text 140 yatrdhiktya gyatr varyate dharma-vistara vtrsura-vadhotsikta tad bhgavatam ucyate. ity din ca.

yatra-here; adhiktya-with reference to; gyatrm-Gayatri; varyate-is described; dharmavistara-religion; vtrsura-of Vrtrasura; vadha-the killing; utsiktam-increased; tat-that; bhgavatam-rmad-Bhgavatam; ucyate-is said; iti-thus; din-beginning; ca-and. It is also said (Agni Pura 217.6): "The Gyatr-mantra is also described in the Pura called rmad-Bhgavatam, which narrates the story of Vtrsura's death and describes the true path of religion." Text 141 tasmd bharga-brahma-para-viu-bhagavac-chabdbhinna-varatay tatra tatra nirdi api bhagavat-pratipdaka eva jeya. madhye madhye t ahan-grahopsan-nirdeas tat-smya iva labdhe hi tad-upsan-yogyat bhavatti. tasmt-from this; bharga-effulgence; brahma-Brahman; para-above; viu-Viu; bhagavatBhagavn; abda-word; abhinna-not different; varatay-by the description; tatra tatra-there; nirdi-indicated; api-also; bhagavat-pratipdaka-describving the Supreme Personality of Godhead; eva-indeed; jeya-to bre understood; madhye madhye-in the midst; tv-indeed; ahan-grahopsannirdea-the teaching of ahangrahopasana; tat-smya-like that; iva-like; labdhe-attained; hi-indeed; tad-upsan-ayogyat-not proper for that worship; bhavati-is; iti-thus. The words "bharga", "brahma", "para", and "viu" here are all names of the Supreme Personality of Godhead. The impersonalists' idea of "ahagrahopsan", where they imagine they are one with the Supreme, is not an appropriate way to worship the Supreme Lord. Text 142 tath daa-lakartho 'py atraiva dya. tatra sarga-visarga-sthna-nirodha. janmdy asya yata ity atra manvantarenukath ca sthnntargate. poaam- tene ity dau. ti muhyanti ity dau. mukta-jvnm api tat-snnidhye sati kuhaka-nirasana-vyajake dhmn ity dau. raya satyam- param ity dau. tath-so; daa-lakaa-five topics; artha-meaning; api-also; atra-here; eva-indeed; dya-to be seen. tatra-there; sarga-creation; visarga-secondary creation; sthna-maintenance; nirodhadestruction; janmdy asya yata iti-janmady asya yatah; atra-here; manvantara-the manvantaras; a-of the Supreme Personality of Godhead; anukath-topics; ca-and; sthnntargate-within maintanence; poaam-nourishment; tene ity dau-the passage beginning with tene; ti-mercy; muhyanti ity dau-the passage beginning with muhyanti; mukta-jvnm-of the liberated soiuls; api-

also; tat-snnidhye-near; sati-being so; kuhaka-nirasana-vyajake-free from material illusions; dhmn ity dau-the passage beginning with dhamna; raya-the shelter; satyam- param ity dauthe passage beginning with satyam param. Now the ten subjects of rmad-Bhgavatam will be discussed. Of these ten subjects, "sarga" (creation of the ingredients of the cosmos), "visarga" (the creations of Brahm), "sthna" (the maintenance of the creation), and "nirodha" (the winding up of the creation, are described in the words "janmdy asya yata". "Manvvantara" (prescribed duties for law-abiding men), "nukath" (description of the incarnations of the Lord), and "poaa" (special favor given to the faithful, are described in the words "tene brahma hda' ya di-kavaye". "Uti" (impetuses for activity, are described in the words "muhyanti yat sraya". "Mukti" (liberation from gross and subtle material existence, is described in the words "nirasta-kuhakam- dhmn". "Araya" (the ultimate shelter, the Supreme Personality of Godhead, is described in the words "satyam- param".

Text 143 sa ca svayam-bhagavattvena nirtatvt r-ka eveti prvokta-prakra eva vyakta iti. tad eva yasminn upakrama-vkye sarveu pada-vkya-ttparyeu tasya dhyeyasya sa-vieatvammrtimattvam- r-bhagavad-kratvam- ca vyaktam. tac ca yuktam. svarpa-vkyntaravyaktatvt. sa-He; ca-and; svayam-bhagavattvena-as the Supreme Personality of Godhead; nirtatvtbecause of theconclusion; r-ka-r Ka; eva-inded; iti-thus; prvokta-prakra-in the previous statement; eva-indeed; vyakta-man ifested; iti-thus; tat-that; eva-indeed; yasminn-in whom; upakrama-vkye-in the statement; sarveu-in all; pada-of the verses; vkya-of the words; ttparyeuin the meanings; tasya-of Him; dhyeyasya-the object of meditation; sa-vieatvam-with variety; mrtimattvam-hvaing a form; r-bhagavad-kratvam-teh from of the Supreme Personality of Godhead; ca-and; vyaktam-manifested; tac-that; ca-and; yuktam-proper; svarpa-own form; vkyastatement; antara-wiithin; vyaktatvt-because of being manifested. Therefore the conclusion of the scriptures is that Lord r Ka is the Supreme Personality of Godhead. In all the verses of the scriptures it is said that He is the proper object of meditation, that He has a great multitude of transcendental qualities, and that He has a transcendental form glorious with a host of transcendental opulences. In this way the Lord is described. Text 144 yo 'syotprekaaka di-madhya-nidhane yo 'vyakta-jvevaro ya svedam anupraviya i cakre pura asti t

ya sampadya jahty ajam anuay supta kuly yath ta kaivalya-nirasta-yonim abhaya dhyyed ajasra harim. iti. ya-who; asya-of Him; utprekaaka-watching over; di-madhya-nidhane-beginning, middle, and end; ya-who; avyakta-of the unmanifested; jva-and of the individual souls; vara-the master; yawho; sv-creating; idam-thids; anupraviya-entering; i-by the sage; cakre-did; pura-before; asti-taught; t-them; yam-whom; sampadya-surrendering; jahti-renounces; ajam-the unborn; anuay-resting; supta-asleep; kulym-the body; yath-as; tam-to Him; kaivalya-nirasta-yonim-the source of liberation; abhayam-fearless; dhyyet-I meditate; ajasram-always; harim-Lord Ka; itithus. The Supreme Personality of Godhead is also described in these words of rmad-Bhgavatam (10.87.50): "He is the Lord who eternally watches over this universe, who exists before, during, and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth."*** Text 145 ato dharma-projjhita-ity-d anantara-vkye 'pi kim- vparai ity din tatraiva ttparyamdaritam. tathopasahra-vkydhnrthatvd upakrama-vkyasya nti-kramayam eva. ata-then; dharma-projjhita-ity-dv-rmad-Bhgavatam 1.1.2; anantara-vkye'following statement; api-also; kim- vparai ity din-beginning with the words "kim va paraih; tatra-there; eva-indeed; ttparyam-the meaning; daritam-revealed; tath-so; upasahra-concluding; vkyawords; adhna-subordinate; arthatvt-because of the meaning; upakrama-vkyasya-of the pramble; na-not; ati-kramayam-superceding; eva-also. In rmad-Bhgavatam 1.1.2 it is said: "Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhgavatam, compiled by the great sage Vysadeva (in his maturity), is sufficient in itself for God-realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhgavatam, by this culture of

knowledge the Supreme Lord is established within his heart."* For revealing the author's intention, the opening words of a book are most important, even more important than the book's concluding words. Text 146 kasmai yena vibhsito 'yam ity di daritam- tasya tada-vieavattvdikam. kasmai yena vibhsito 'yam ity di-rmad-Bhgavatam 12.13.19; daritam-shown; tasya-of that; tada-vieavattva-the nature of that; dikam-beginning with. The true subject of rmad-Bhgavatam is also revealed in these, its concluding words (rmadBhgavatam 12.13.19): "I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He personally revealed this peerless lamp of knowledge to Brahm. Brahma' spoke it to Nada Muni, who then spoke it to Ka Dvaipyana Vysa. Vysa spoke it to ukadeva Gosvm, the king of yogs, and ukadeva spoke it to the great devotee Mahrja Parkit."* Text 147 yathaiva tma-ghtir itara-vad uttart ity atra akara-rrakasyparasym- yojanym upakramoktasya sac-chabda-vcyasytmatvam upasahra-sthd tma-abdl labhyate. tadvad ihpi catu-lok-vktur bhagavattvam. daritam- ca r-vysa-samdh api tasyaiva dhyeyatvam. yath-as; eva-indeed; tma-ghtir itara-vad uttart ity atra-in Vedanta-sutra 3.3.17; akararrakasya-of Sankaracarya's Vedanta commentary; aparasyanother; yojanym-in the grammatical construction; upakramoktasya'of the preceding statement; sac-chabda-vcyasya-of thew word "sat"; tmatvam-the nature; upasahra-stht-conclusion; tma-abdl-frpom the word "atma"; labhyate-is obtained; tadvat-in that way; iha-here; api-also; catu-lok-vktu-of the speaker of the four versses; bhagavattvam-the status of rmad-Bhgavatam; daritam-is revealed; caand; r-vysa-of r Vyasa; samdhau-in the mystic trance; api-also; tasya-of Him; eva-indeed; dhyeyatvam-the proper object of meditation. In His commentary on Vednta-stra 3.3.17, akarcrya explains that the word "tm", which comes at the conclusion, should be interpreted to mean the same thing as the word "sat" in the beginning, for the words of the beginning are most important. Therefore the Supreme Personality of Godhead is the true topic of rmad-Bhgavatam, for He is described in its beginning. He is the

speaker of the four most important verses of rmad-Bhgavatam (2.9.33-36), and He is the Lord the sage Vysa saw in mystic trance (rmad-Bhgavatam 1.7.1-7). Text 148 tad etad eva ca sva-sukha-nibhta-ity-di-r-ukadeva-hdaynugatam iti. r-vysa. tat-this; etat-that; eva-indeed; ca-also; sva-sukha-nibhta-ity-di-r-ukadeva-hdaynugatam itirmad-Bhgavatam 12.12.69;. r-vysa-r Vysa. The Supreme Personality of Godhead is also described at the conclusion of rmad-Bhgavatam (12.12.69), where it is said: "I offer my respectful obeisances unto rla ukadeva Gosvm, the son of Vysadeva. He is the destroyer of all sinful reactions and is full of self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he described the transcendental historical literature called rmad-Bhgavatam. This is compared to the light of the Absolute Truth."* Text 149 athopasahra-vkyasypy ayam artha. kasmai garbhodayi-purua-nbhi-kamala-sthya brahmae tatraiva yena mah-vaikuham- darayata dvitya-skandha-varita-tda-r-mrtydin bhagavat vibhsita prakita. na tu tadpi racita. atha-now; upasahra-vkyasya-of the concluding statement; api-also; ayam-this; artha-the meaning; kasmai-kasmai; garbhodayi-Garbhodakay Viu; purua-of the purua-avatra; nbhinavcel; kamala-lotus; sthya-staying; brahmae-to the demigod Brahma; tatra-there; eva-indeed; yena-by whom; mah-vaikuham-the spiritual world; darayata-revealed; dvitya-skandha-in the second canto; varita-described; tda-like that; r-mrti-the Lord's transcendental form; dinbeginning with; bhagavat-by the Supreme Personality of Godhead; vibhsita-manifested; prakita-manifested; na-not; tu-but; tad-then; api-also; racita-written. Here is the meaning of rmad-Bhgavatam's (12.13.19, concluding words: The word "kasmai" here means "to the demigod Brahm, who stayed on the lotus flower grown from the navel of the purua-avatra Lord Garbhodakay Viu", and "yena" means "by the Supreme Personality of Godhead whose transcendental form was described in the second canto and who there revealed His spiritual abode of Maha'-Vaikuha". "Vibhsita" means "manifested". It does not mean "written".

Text 150 ayam- r-bhgavata-rpa pura prva-parrdhdau tad-rpea brahma-rpea tad-rpi rnrada-rpi yogndrya r-ukya tad-tman r-ka-dvaipyana-rpea. tad-tmanety asyottarepy anvaya. tatra tad-tman r-uka-rpeeti jeyam. ayam-this; r-bhgavata-rpa-rmad-Bhgavatam; pura-before; prva-parrdhdau-in the prwevious parardha; tad-rpea-by that form; brahma-rpea-by Brahma; tad-rpi-in that form; r-nrada-rpi-by r Narada; yogndrya-to the king of yogis; r-ukya-to r Suka; tad-tmanby him; r-ka-dvaipyana-rpea-by r KaDvaipayana Vyasa; tad-tman-by him; iti-thus; asya-of that; uttarea-by the latter; api-also; anvaya-the meaning; tatra-there; tad-tman-by him; r-uka-rpeeti-by r Suka; jeyam-to be known. "Ayam" means "this rmad-Bhgavatam", "tad-rupea" means "by the demigod Brahm", "pur" means "in the previous parrdha", "tad-rupi" means "by Nrada Muni", "yogndrya" means "to rla ukadeva Gosvm", "tad-tman" means "by rla Ka Dvaipyana Vysa", and, in the next phrase of the sentence it also means "by rla ukadeva Gosvm". Text 151 tad-rpeety dibhis tribhi padair na kevalam- catu-loky eva tena prakit. kim- tarhi. tatra tatrvienkhaam eva puram iti dyotitam. atra mad-rpea ca yumbhym iti sakocannukto 'pi r-sta-vkya-eo gamya. tad-rpeeti-the word "tad-rupena; dibhi-beginning with; tribhi-three; padai-quarters; nanot; kevalam-only; catu-loki-the four verses; eva-indeed; tena-by Him; prakit-manifested; kimwhether?; tarhi-then; tatra tatra-there; viena-entered; akhaam-unbroken; eva-indeed; puram-Purana; iti-indeed; dyotitam-spelndid; atra-here; mad-rpea-in the form of me; ca-and; yumbhym-to us; iti-thus; sakocana-withdrawing; anukta-unsaid; api-even; r-sta-vkya-eathe remainder of r Suta's statement; gamya-to be attained. The last three quarters of rmad-Bhgavatam 12.13.19 explain the four most important verses of rmad-Bhgavatam (2.9.33-36). By these verse the entire rmad-Bhgavatam Pura is explained. At the end of rmad-Bhgavatam, r Sta Gosvm says: "now I have explained the rmadBhgavatam to all of you." Text 152 evam- sarvasypi r-bhgavata-guror mahim darita. sakaraa-sampradya-pravttis tu r-

ka-dvaipyana-kartka-prakanntargataiveti pthan- nocyate. tat param- satyam- rbhgavatkhyam- tattvam- dhmahi. evam-thus; sarvasya-of all; api-also; r-bhgavata-guro-of the teacher of rmad-Bhgavatam; mahim-the glory; darita-revealed; sakaraa-sampradya-pravtti-the origin of the Sankarsana sampradaya; tu-but; r-ka-dvaipyana-r Ka Dvaipayana Vyasa; kartka-the author; prakana-manifestation; antargata-within; eva-indeed; iti-thus; pthak-different; na-not; ucyate-is said; tat'that; param-Supreme; satyam-truth; r-bhgavatkhyam-called the Supreme Personality of Godhead; tattvam-on the truth; dhmahi-I meditate. In this way the glories of rmad-Bhgavatam's teacher are revealed. r Ka Dvaipyana Vysa manifested rmad-Bhgavatam, which was passed down through the disciplic succession from Lord Sakaraa. In this way there is no difference in rmad-Bhgavatam's teachings. Text 153 yat tat param anuttamam iti sahasra-nma-stotrt para-abdena ca r-bhagavn evocyate. dyo 'vatra purua parasya iti dvityt. yat-what; tat-that; param-Supreme; anuttamam-peerless; iti-thus; sahasra-nma-stotrt'in the thousand names; para-abdena-by teh word "opara"; ca-and; r-bhagavn-the Supreme Personality of Godhead; eva-indeed; ucyate-is said; dyo 'vatra purua parasya iti dvityt-in rmadBhgavatam 2.6.42. The word "para" (the Supreme, is a name of the Supreme Personality of Godhead. In the Sahasranma Prayers it is said: "The Supreme (para, has no equal or superior". The word "para" is also used as a name of the Supreme Personality of Godhead in these words of rmad-Bhgavatam 2.6.42): "Kraravay Viu is the first incarnation of the Supreme Lord (para)."* Text 154 brahmdnm- buddhi-vtti-prerakatvenbhidhnd gyatry-arthopalakitena dhmahti gyatrpadenaiva yathopakramam upasaharan gyatry apy artho 'yam- grantha iti daryaati. brahmdnm-beginning with Brahma; buddhi-vtti-prerakatvena-as He who enlightens the

intelligence; abhidhnt-by the name; gyatri-of Gayatri-mantra; artha-of the meaning; upalakitena-seen; dhmahti-the word "dhimahi"; gyatr-padena-by thew words of Gayatri-mantra; eva-indeed; yath-as; upakramam-beginning; upasaharan-ending; gyatry-by Gayatri; api-also; artha-meaning; ayam-this; grantha-book; iti-thus; daryaati-shows. By speaking the word "dhmahi", at its beginning (1,1.1, and end (12.13.19), rmad-Bhgavatam refers to the Gyatr-mantra, which is a prayer for enlightenment spoken by the demigod Brahma' and other saintly persons. In this way it is seen that rmad-Bhgavatam is actually a commentary on the Gyatr-mantra. Text 155 tad uktam- gyatr-bhy-rpo 'sau bhratrtha-viniraya iti. tat-thta; uktam-said; gyatr-bhy-rpa-a commebtary on the Gayatri-mantra; asau-thus; bhratrtha-the meaning of Mahabharata; viniraya-the conclusion; iti-thus. That rmad-Bhgavatam is actually a commentary on the Gyatr-mantra is confirmed by these words of the Garua Pura: "The meaning of the Vednta-stra is present in rmad-Bhgavatam. The full purport of the Mahbhrata is also there. The commentary on the Brahma-gyatr is also there and fully expanded with all Vedic knowledge."* Text 156 r-sta. r-sta-r Sta Gosvm. The verse quoted in the beginning of this anuccheda was spoken by r Sta Gosvm. Anuccheda 106 Text 1 athbhysena

kali-mala-sahati-klano 'khileo harir itaratra na gyate hy abhkam iha tu punar bhagavn aea-mrti paripahito 'nupada kath-prasagai atha-now; abhysena-by repetition; kali-mala-sahati-klana-destroying the impurities ofg the Kali-yuga; akhilea-the Supreme Personality of Godhead; hari-Lord Hari; itaratra-in other places; na-not; gyate-gliorified; hi-indeed; abhkam-always; iha-here; tu-but; puna-again; bhagavn-the Supreme Personality of Godhead; aea-complete; mrti-form; paripahitadescribed; anupadam-in every verse; kath-prasagai-with stories. The Supreme Personality of Godhead is the only topic of rmad-Bhgavatam is again described in these words (rmad-Bhgavatam 12.12.66): "Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable personal expansions, is abundantly and constantly described throughout the various narrations of this rmad-Bhgavatam."*** Text 2 klano nana. itaratra karma-brahmdi-pratipdaka-strntare akhileo vird ntarym nryao 'pi tat-plako viur vpi na gyate. kvacid gyate v. tatra t abhkam- naiva gyate. tuabdo 'vadhrae. skt r-bhagavn punar iha r-bhgavate evbhkam- gyate. klana-kalanah; nana-destruction; itaratra-in another place; karma-brahmdi-pratipdakateaching about karma, Brahman, and other like things; strntare-in other scriptures; akhileathe master of all; vir-the universal form; ntarym-the Supersoul; nryaa-Lord Nryaa; apialso; tat-palaka-the protector of that; viu-Lord Viu; v-or; api-also; na-not; gyate-is sung; kvacit-somewhere; gyate-is sung; v-or; tatra-there; tv-indeed; abhkam-at every moment; nanot; eva-indeed; gyate-is sung; tu-abda-the word "tu"; avadhrae-in attention; sakt-durectly; r-bhagavn-the Supreme Personality of Godhead; puna-again; iha-here; r-bhagavate-in rmadBhgavatam; eva-indeed; abhkam-at every moment; gyate-is sung. Here the word "klana" means "destruction", "itaratra" means "in other scriptures, which describe karma, Brahman, and other like topics", "akhilea" means "the universal form, the Supersoul, Lord Nryaa, and Lord Viu, the protector of the universe", "na gyate" means either "is not described" or "may be described in some places", "na gyate abhkam" means "is not described at every moment", ", "tu" means "indeed", "bhagavn punar iha evbhkam gyate" means "in rmad-Bhgavatam the Supreme Personality of Godhead is described at every moment".

Text 3 nryadayo v ye 'tra varits te 'py aea eva mrtayo 'vatr yasya sa. tath-bhta eva gyate. na t itaratreva tad-avivekenety artha. nryaa-with Lord Nryaa; daya-beginning; v-or; ye-who; atra-here; varit-described; te-they; api-also; aea-all; eva-indeed; mrtaya-forms; avatr-incarnations; yasya-of whom; saHe; tath-bhta-in that way; eva-indeed; gyate-is sung; na-not; tv-but; itaratra-in other places; ivalike; tad-avivekena-by the unintelligent; iti-thus; artha-the meaning. Here "na t itaratra" means "in these other scriptures the foolish authors do not describe the Supreme Personality of Godhead, who appears in the forms of many incarnations, such as the form of Lord Nryaa". Text 4 ata eva tat-tat-kath-prasagair apy anupadam- padam- padam api lak-ktya bhagavn eva pari sarvato-bhvena pahito vyaktam evokta iti. anenprvatpi vykhyt. anyatrnadhigatatvt. rsta. ata eva-therefore; tat-tat-kath-prasagai-by these different topics; api-also; anupadam-in every verse; padam- padam-verse after verse" api-also; lak-ktya-describing; bhagavn-the Supreme Personality of Godhead; eva-indeed; pari-pari; sarvato-bhvena-in all respects; pahita-written; vyaktam-manifested; eva-indeed; ukta-said; iti-thus; anena-by this; aprvat-unprecedented; api-also; vykhyt-explained; anyatra-in another place; anadhigatatvt-because of not being understood; r-sta-r Suta Gosvami. Here the words "bhagavn paripahito 'nu-pada kath-prasagai" mean "the Supreme Personality of Godhead is described in every verse of rmad-Bhgavatam". This explanation I have given is original and is not taken from a previous source. The verse quoted in the beginning of this anuccheda was spoken by rla Sta Gosvm. Anuccheda 107 Text 1 atha phalenpi

pibanti ye bhagavata tmana sat kathmta ravaa-pueu sambhtam punanti te viaya-viditaya vrajanti tac-caraa-saroruhntikam atha-now; phalena-with the result; api-also; pibanti-who drink; ye-those; bhagavata-of the Supreme Personality of Godhead; tmana-of the most dear; satm-of devotees; kathmtam-the nectar of the messages; ravaa-pueu-with the earholes; sambhtam-fully filled; punanti-purify; tetheir; viaya-material enjoyment; viditayam-polluted aim of life; vrajanti-do go back; tat-the Lord's; caraa-feet; saroruhntikam-near the lotus. The result one obtains by hearing rmad-Bhgavatam is described in these words (rmadBhgavatam 2.2.37): "Those who drink through aural reception, fully filled with the nectarean message of Lord Ka, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him (the Personality of Godhead)."* Text 2 satm tmana pr~evarasya. yad v vyatirekea ah. satm tmana svasya yo bhagavs tasyety artha. tem- bhagavati svmitvena mamatspadatvt. atra kathmtam- prakramyamnamr-bhgavatkhyam eva mukhyam- yasym- vai ruyamnym ity dikam- ca tathaivoktam iti. ruka. satm tmana-satam tmanah; pr~evarasya-of the Lotrd of life; yat-what; v-or; vyatirekeaindirectly; ah-thegenetive case; satm tmana-satam tmanah; svasya-own; ya-who; bhagav-the Supreme Personality of Godhead; tasya-of Him; iti-thus; artha-the meaning; temof them; bhagavati-in the Supreme Personality of Godhead; svmitvena-as the master; mamatspadatvt-the obect of possesion; atra-here; kathmtam-the nectar of topics; prakramyamnam-doing; r-bhgavatkhyam-called rmad-Bhgavatam; eva-indeed; mukhyamprimarily; yasym-in which; vai-indeed; ruyamnym-hearing; iti-thus; dikam-beginning; ca-also; tatha-so; eva-indeed; uktam-said; iti-thus; r-uka-r ukadeva Gosvami. Here the words "satm tmana" may mean "of the Lord of life", or, if the genitive case is accepted, they may mean "the Supreme Personality of Godhead". The Lord is described by these words because He is simultaneously the master and the property of His devotees". The word "kathmtam" (the nectarean message, refers primarily to rmad-Bhgavatam. rmad-Bhgavatam is also described in these words (rmad-Bhgavatam 1.7.7): "Simply by giving aural reception to this Vedic literature, the feeling for loving devotional

service to Lord Ka, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion, and fearfulness."* The verse quoted in the beginning of this anuccheda was spoken by rla ukadeva Gosvm. Anuccheda 108 Text 1 athrtha-vdena ya brahma-varuendra-maruta stunvanti divyai stavair vedai saga-pada-kramopaniadair gyanti ya sma-g dhynvasthita-tad-gatena manas payanti ya yogino yasynta na vidu sursura-ga devaya tasmai nama atha-now; artha-vdena-with the meaning; yam-whom; brahma-varuendra-maruta-Brahma, Varuna, Indra, and the Maruts; stunvanti'praise; divyai-with glorious; stavai-prayers; vedai-with the Vedas; saga-with the parts; pada-krama-with the sequence of verses; upaniadai-with the Upanisads; gyanti-sing; yam-whom; sma-g-the singers of Sama Veda; dhyna-in meditation; avasthita-situated; tad-gatena-attained; manas-with the mind; payanti'see; yam-whom; yoginathe yogis; yasya-of whom; antam-the end; na-not; vidu-know; sursura-ga-the demigods and demons; devaya-to the Supreme Personality of Godhead; tasmai-to Him; nama-obeisances.

This purpose of rmad-Bhgavatam is described in these words (rmad-Bhgavatam 12.13.1): "I offer my respectful obeisances to the Supreme Personality of Godhead, whom Brahm, Indra, iva, and the Maruts glorify with splendid prayers, whom the chanters of the Sma Veda glorify by singing the Vedas with their parts, pada-kramas, and Upaniads, whom the yogs see in their hearts rapt in meditation, and whose limit neither the demigods nor the demons can ever find." Text 2 stavair vedais" ca stunvanti stavanti. dhynenvsthitam- nicalam- tad-gatam- yan-manas tena. r-sta. stavai-with prayers; vedai-with the Vedas; ca-and; stunvanti-praise; stavanti-praise; dhynenvsthitam-asituated in meditation; nicalam-unwavering; tad-gatam-attained that; yanmana-whose minds; tena-by that; r-sta-r Suta Gisvami.

Here the words "stavair vedai stunvanti" means "they glorify with prayers and with the Vedas", and "dhynvasthita-tad-gatena manas" means "with minds fixed in unwavering meditation". Anuccheda 109 Text 1 athopapatty bhagavn sarva-bhteu lakita svtman hari dyair buddhy-dibhir dra lakaair anumpakai atha-now; upapatty-with the conclusion; bhagavn-the Personality of Godhead; sarva-all; bhteu-in the living entites; lakita-is visible; svtman-along with the self; hari-the Lord; dyai-by what is seen; buddhy-dibhi-by intelligence; dra-one who sees; lakaai-by different signs; anumpakai-by hypothesis. The use of logic in understanding the Supreme Personality of Godhead is described in these words (rmad-Bhgavatam 2.2.35): "The Personality of Godhead Lord r Ka is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence."* Text 2

prathamam- dra jvo lakita. kai. dyair buddhy-dibhi. tad eva dvedh darayati dynm- janm- buddhy-dnm- daranam- sva-prakam- draram- vin na ghaata ity anupapatti-dvr lakaai sva-praka-drar-lakakai. tath buddhy-dini kartr-prayojyni kraatvd vsydi-vad iti vypti-dvrnumpakair iti. prathamam-first; dra-the seer; jva-the individual spirit soul; lakita-is described; kai-by whom?; dyai-visible; buddhy-dibhi-beginning with the intelligence; tat-that; eva-indeed; dvedh-in two ways; darayati-shows; dynm-of the visible; janm-of matter; buddhy-dnmbeginning with the intelligence; daranam-sight; sva-prakam-self-manifested; draram-the seer; vin-without; na-not; ghaata-occurs; iti-thus; anupapatti-dvr-by logic lakaai-by features; sva-

praka-drar-lakakai-by the self-manifested seer; tath-so; buddhy-dini-beginnign weith intelligence; kartr-prayojyni-the doer; kraatvt-because of being the cause; v-or; asya-of that; di-beginning; vat-like; iti-thus; vypti-dvr-by the manifestations; anumpakai-by they who infer; iti-thus. Here the words "dra lakita" mean "first, the individual spirit soul is the seer". The question may then be asked: "How does he see?" The answer is given in the words "drsyair buddhy-adibhih" (by seeing and taking help from the intelligence). Here there are two considerations. Without the presence of the seer the act of seeing the visible material world does not occur. Therefore it is by the seer, who sees with the help of intelligence and other like tools, that seeing occurs. Text 3 atha bhagavn api lakita. kena. sarva-bhteu sarveu bhteu drau praviena svtman sva-rpentarymin. dau sarva-drabhir ntarym lakita. tatas tena bhagavn api lakita ity artha. atha-now; bhagavn-the Supreme Personality of Godhead; api-also; lakita-described; kena-by what?; sarva-bhteu-in all living entities; sarveu-in all; bhteu-living entities; drau-seers; praviena-entered; svtman-personally; sva-rpea-with His expansion; antarymin'as the Supersoul; dau-beginning; sarva-drabhi-in all living beings; ntarym-the Supersoul; lakitacharacterized; tata-then; tena-by that; bhagavn-the Supreme Personality of Godhead; api-also; lakita-characterized; iti-thus; artha-the meaning. Then the Supreme Personality of Godhead is described. How is He described? he is described as the Supersoul in the hearts of all the seers. In this way He is seen by them. That is the meaning of the words "bhagavn sarva-bhteu lakita svtman hari".

Text 4 sa ca sa ca prvavat dvidhaiva lakyate. tath hi karttva-bhokttvayor asvtantrya-darant karmao 'pi jaatvt sarvem api jvnm- tatra tatra pravttir anta-prayojaka-vieam- vin na ghaata ity anupapatti-dvrntarym lakyate. sa-he; ca-and; sa-He; ca-awnd; prvavat-as before; dvidha-in two ways; eva-indeed; lakyate-is seen; tath hi-furthermore; karttva-the doer; bhokttvayo-and the enjoyer; asvtantrya-lack of independence; darant-because of the sight; karmaa-of karma; api-also; jaatvt-because of being inanimate matter; sarvem-of all; api-also; jvnm-souls; tatra tatra-there; prvtti-action; anta-prayojaka-vieam-being within; vin-without; na-not; ghaate-occurs; iti-thus; anupapatti-

dvr-by logic; antarym-the Supersoul; lakyate-is seen. As was said before, the presence of the Supersoul is understood in two ways. Because the living entities are not independent in their actions and in their encounters with either pleasure or pain, and because the living entities cannot act without external help, one can understand by logic and intelligence that the Supersoul must exist. Text 5 ea hy anentman caku darayati. srotrea rvayati. manas mnayati. buddhy bodhayati. tasmd et hu stir asti iti bhallaveya-rutis" ca. ea-He; hi-indeed; anena-by this; tman-atmana; caku'by the eyes; darayati-shows; srotreaby the ears; rvayati-causes to hear; manas-by the mind; mnayati-causes to think; buddhy-by the intelligence; bodhayati-teaches; tasmt-from that; et-these two; hu-said; sti-going; astinot going; iti-thus; bhallaveya-ruti-the Bhallaveya-sruti; ca-also. Here the word "tman" means "by eyes". By giving him eyes, the Supersoul enables the individual soul to see. By giving him ears He enables the soul to hear, by giving him a mind He enables the soul to think, and by giving intelligence He enables to soul to understand. This is confirmed by the following words of the Bhllava-ruti: "stir asti". Text 6 atha tasmai cntarymitvaivaryaya teu yadi sarvenaiva praviati. ko 'pi paras tad svata pratvbhvd anvaratvam eva syd ity anupapatti-dvrntarymi-rpea tasyena bhagavn api lakita. atha-now; tasmai-to that; ca-and; antarymitva-the statusa of the Supersoul; aivaryya-to the opulence; teu-in them; yadi-if; sarvena-with a part of all; eva-indeed; praviati-inters; ko 'pisomeone; para-the Supreme; tad-thern; svata-personally; pratva-perfection; abhvt-because of the absence; anvaratvam-not being the Supreme Personality of Godhead; eva-indeed; syt-is; itithus; anupapatti-dvr-by intelligence; antarymi-of the Supersoul; rpea-by the form; tasya-of Him; aena'by a part; bhagavn-the Supreme Personality of Godhead; api-also; lakita-is seen. Also, by seeing that the Supersoul has entered all living beings, one can understand that these Supersouls are all expansions or parts of a great person. In this way one can infer the existence of the Supreme Personality of Godhead.

Text 7 ata eva r-gtopaniatsu athav bahunaitena ki jtena tavrjuna viabhyham ida ktsna ekena sthito jagat. iti. ata eva-therefore; r-gitopaniatsu-in Bhagavada-gita; athava'or; bahuna-many; etena-by this kind; kim-what?; jtena-knowing; tava-your; arjuna-O Arjuna; viabhya-entire; aham-I; idamthis; ktsnam-all manifestation; eka-one; aena-part; sthita-situated; jagat-in the universe; itithus. That the Supersoul is a partial expansion of the Supreme Lord is confirmed by the Lord Himself in these words (Bhagavad-gta' 10.42): "But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe."* Text 8 viu-pure ca sva-akti-levta-bhta-sarga iti. viu-pure-in the Viu Purana; ca-qand; sva-akti-leaa-with a fragment of His power; vtapervaded; bhta-sarga-the material world; iti-thus. This is also confirmed by the following words of r Viu Pura: "Manifesting only a fragment of His power, the Supreme Personality of Godhead pervades the material world." Text 9

tath jva-prayojaka-kartr-preritavypra. asvtantryt. takdi-karma-kara-jana-vad ity evam antarymini tattve vypti-dvr siddhe punas tenaiva bhagavn api sdhyate. tuccha-vaibhavajvntarymi-svarpam vara-tattvam- niji-tattvrayam. tathaiva parypte. raja-

prabhutvrita-takdi-karma-kara-prayojaka-prabhutvdi-vad iti. tath-so; jva-the individual spiri souls; prayojaka-impelling; kart-the doer; prerita-sent; vypra-actions; asvtantryt-because of not being independent; tak-cutting wood; dibeginning with; karma-actions; kara-doing; jana-people; vat-like; iti-thus; evam-thus; antaryminiin the Supersoul; tattve-ijn the truth; vypti-dvr-by the manifestation; siddhe-proved; punaagain; tena-by that; eva-indeed; bhagavn-the Supreme Personality of Godhead; api-also; sdhyateis attained; tuccha-insignificant; vaibhava-power; jva-souls; antarymi-svarpam-the form of the Supersoul; vara-tattvam-the nature of the Supreme Personality of Godhead; niji-His own parts; tattva-truths; rayam-the shelter; tatha-so; eva-indeed; parypte-attained; rja-of a king; prabhutva-the state of being a master; rita-taken shelter; taka-cutting wood; di-beginnign with; karma-actions; kara-doing; prayojaka-impelling; prabhutva-matsery; di-beginning with; vat-like; itithus. the individual spirit souls are dependent on others in the course of their activities, such as chopping wood or a host of other activities. They are not independent. In this way the existence of the Supersoul is proved, and it is also proved that the Supersoul is a partial expansion of the original Supreme Personality of Godhead. As an ordinary person is subject to the rule of a king of a country, even more so is the individual spirit soul subject to the rule of the Supreme Personality of Godhead. Text 10 athavtra yathendriyai pthag dvrair artho bahu-guraya eko nneyate tadvad bhagavn stra-vartmabhi athav-or; atra-here; yath-as; indriyai-by the senses; pthag-dvrai-in different ways; arthaan object; bahu-gua-many qualities; raya-endowed with; eka-one; nn-differently; iyate-is perceived; tadvat-similarly; bhagavn-the Supreme Personality of Godhead; stra-vartmabhiaccording to different scriptural injunctions. The Supreme Personality of Godhead and His many direct expansions, such as His expansion of the Supersoul, is described in these words of rmad-Bhgavatam (3.32.33): "A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different."*

Text 11 ity evodharayam. anenaiva gati-smnyam- ca sidhyatti. r-uka. pratyavasthpitamvadanti-ity-di padyam. iti-thus; eva-certainly; udharayam-to be said; anena-by this; eva-indeed; gati-smnyam-equal paths; ca-and; sidhyati-is proved; iti-thus; r-uka-r Suka; pratyavasthpitam-established; vadanti-ity-di padyam-rmad-Bhgavatam 1.2.11. Thus it is proved that all the forms of the Lord are the same person, the same Supreme Personality of Godhead. The verse quoted in the beginning of this anuccheda was spoken by rla ukadeva Gosvm. These truths are also confirmed by the following words of rmad-Bhgavatam (1.2.11): "Learned transcendentalists who know the Absolute Truth call the non-dual substance Brahman, Paramtm, or Bhagavn."* .ce on Thus ends r Paramtma-sandarbha.