Canto Seven / CHAPTER SEVEN

What Prahlāda Learned in the Womb

When he was in the womb of his mother, Prahlāda Mahārāja listened to the words of Nārada Muni. One cannot imagine how the baby in embryo could hear Nārada, but this is spiritual life; progress in spiritual life cannot be obstructed by any material condition. This is called ahaituky apratihatā. Reception of spiritual knowledge is never checked by any material condition. Thus Prahlāda Mahārāja, from his very childhood, spoke spiritual knowledge to his class friends, and certainly it was effective, although all of them were children.

Indra, the King of heaven, decided to arrest Prahlāda Mahārāja’s mother because he thought that another demon, another Hiranyakaśipu, was within her womb. The best course, he thought, was to kill the child when the child was born, and then the woman could be released.

There have been many instances in which demons or nondevotees have attempted to kill a devotee, but they have never been able to destroy a great devotee of the Supreme Personality of Godhead. The Lord promises in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktah pranaśyati. This is a declaration by the Supreme Personality of Godhead that His devotee cannot be killed by demons. Prahlāda Mahārāja is the vivid example of the truth of this promise. Nārada Muni told the King of heaven, “It would be impossible for you to kill the child, even though you are demigods, and certainly it would be impossible for others.”

Although King Indra and the other demigods are exalted personalities, they were so obedient to Nārada Muni that King Indra immediately accepted Nārada Muni’s words concerning Prahlāda Mahārāja. This is called understanding by the paramparā system. Indra and the demigods did not know that a great devotee was in the womb of Kayādhu, the wife of Hiranyakaśipu, but they accepted the authoritative statements of Nārada Muni and immediately offered their respects to the devotee by circumambulating the woman in whose womb he was living. To understand God and the devotee by the paramparā system is the process of knowledge. There is no need to speculate about God and His devotee. One should accept the statements of a bona fide devotee and thus try to understand.

It is stated in Śrīmad-Bhāgavatam (9.19.17)

One should not remain in a secluded place with a woman, even one’s mother, sister, or daughter. Nonetheless, although one is strictly prohibited from staying with a woman in a secluded place, Nārada Muni gave shelter to Prahlāda Mahārāja’s young mother, who rendered service to him with great devotion and faith. Does this mean that Nārada Muni transgressed the Vedic injunctions? Certainly he did not. Such injunctions are intended for mundane creatures, but Nārada Muni is transcendental to mundane categories. Nārada Muni is a great saint and is transcendentally situated. Therefore, although he was a young man, he could give shelter to a young woman and accept her service. Haridāsa Thākura also spoke with a young woman, a prostitute, in the dead of night, but the woman could not deviate his mind. Instead, she became a Vaishnavī, a pure devotee, by the benediction of Haridāsa Thākura. Ordinary persons, however, should not imitate such highly elevated devotees. Ordinary persons must strictly observe the rules and regulations by staying aloof from the association of women. No one should imitate Nārada Muni or Haridāsa Thākura. It is said, vaishnavera kriyā-mudrā vijñe nā bujhaya. Even if a man is very advanced in learning, he cannot understand the behavior of a Vaishnava. Anyone can take shelter of a pure Vaishnava, without fear. Therefore in the previous verse it has been distinctly said, devarsher antike sākuto-bhayā: Kayādhu, the mother of Prahlāda Mahārāja, stayed under the protection of Nārada Muni without fear from any direction. Similarly, Nārada Muni, in his transcendental position, stayed with the young woman without fear of deviation. Nārada Muni, Haridāsa Thākura and similar ācāryas especially empowered to broadcast the glories of the Lord cannot be brought down to the material platform. Therefore one is strictly forbidden to think that the ācārya is an ordinary human being (gurushu nara-matih).

Here it is said, dharmasya tattvam jñānam ca … nirmalam. The word nirmalam refers to spotless dharma, spotless religion — or, in other words, bhāgavata-dharma. Ordinary ritualistic activities constitute contaminated religion, by which one benefits by developing material wealth and prosperity, but uncontaminated, pure religion consists of understanding one’s relationship with God and acting accordingly, thus fulfilling the highest mission of life and returning home, back to Godhead. Prahlāda Mahārāja advised that one elevate oneself to the standard of bhāgavata-dharma from the very beginning of life (kaumāra ācaret prājño dharmān bhāgavatān iha). The Lord Himself also speaks of pure, uncontaminated religion when He says, sarva-dharmān parityajya mām ekam śaranam vraja: “Abandon all varieties of religion and just surrender unto Me.” (Bg. 18.66) One must understand one’s relationship with God and then act accordingly. This is bhāgavata-dharma. Bhāgavata-dharma means bhakti-yoga.

“By rendering devotional service unto the Personality of Godhead, Śrī Krishna, one immediately acquires causeless knowledge and detachment from the world.” (Bhāg. 1.2.7) To be situated on the platform of pure religion, one should perform bhakti-yoga in relationship with Krishna, Vāsudeva.

In Bhagavad-gītā (9.32) the Lord says:

“O son of Prithā, those who take shelter in Me — though they be lowborn, women, vaiśyas [merchants] or śūdras [workers] — can approach the supreme destination.” The word pāpa-yoni refers to those who are less than śūdras, but even though a woman may not be pāpa-yoni, because of being less intelligent she sometimes forgets devotional instructions. For those who are strong enough, however, there is no question of forgetting. Women are generally attached to material enjoyment, and because of this tendency they sometimes forget devotional instructions. But if even a woman practices devotional service strictly, according to the rules and regulations, the statement by the Lord Himself that she can return to Godhead (te ’pi yānti parām gatim) is not at all astonishing. One must take shelter of the Lord and rigidly follow the rules and regulations. Then, regardless of what one is, one will return home, back to Godhead. Prahlāda Mahārāja’s mother was more concerned with protecting the child in the womb and was very anxious to see her husband return. Therefore she could not consider very seriously the sublime instructions of Nārada Muni.

These words of Prahlāda Mahārāja are very important in regard to knowledge descending by the disciplic succession. Even when Prahlāda Mahārāja was a baby within the womb of his mother, he became fully convinced of the existence of the supreme power because of hearing the powerful instructions of Nārada and understood how to attain perfection in life by bhakti-yoga. These are the most important understandings in spiritual knowledge.

“Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed.” (Śvetāśvatara Upanishad 6.23)

“No one can understand Krishna as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” (Bhakti-rasāmrita-sindhu 1.2.234)

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” (Bg. 18.55)

These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee’s heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.

In this verse the word bhūyāt may be understood to mean “let there be.” Prahlāda Mahārāja offers his blessings to his class friends, saying, “Also become faithful like me. Become bona fide Vaishnavas.” A devotee of the Lord desires for everyone to take to Krishna consciousness. Unfortunately, however, people sometimes do not have staunch faith in the words of the spiritual master who comes by the disciplic succession, and therefore they are unable to understand transcendental knowledge. The spiritual master must be in the line of authorized disciplic succession, like Prahlāda Mahārāja, who received the knowledge from Nārada. If the class friends of Prahlāda Mahārāja, the sons of demons, were to accept the truth through Prahlāda, they would certainly also become fully aware of transcendental knowledge.

The words vaiśāradī dhīh refer to intelligence concerning the Supreme Personality of Godhead, who is extremely expert. The Lord has created wonderful universes by His expert knowledge. Unless one is extremely expert, he cannot understand the expert management of the supreme expert. One can understand, however, if one is fortunate enough to meet a bona fide spiritual master coming in the disciplic succession from Lord Brahmā, Lord Śiva, Mother Lakshmī or the Kumāras. These four sampradāyas, or disciplic successions of knowledge and transcendence, are called the Brahma sampradāya, Rudra sampradāya, Śrī sampradāya, and Kumāra sampradāya. Sampradāya-vihīnā ye mantrās te nishphalā matāh. The knowledge of the Supreme received from such a sampradāya, or disciplic succession, can give one enlightenment. If one does not take to the path of disciplic succession, it is not possible for one to understand the Supreme Personality of Godhead. If one understands the Supreme Lord through devotional service with faith in the disciplic succession and then advances further, he awakens his natural love for God, and then his success in life is assured.

This is a very important verse in understanding the difference between the spiritual soul and the material body. The soul is eternal, as stated in Bhagavad-gītā (2.20):

“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” The spirit soul is eternal, being freed from waste and change, which take place because of the material body. The example of a tree and its fruits and flowers is very simple and clear. A tree stands for many, many years, but with the seasonal changes its fruits and flowers undergo six transformations. The foolish theory of modern chemists that life can be produced by chemical interactions cannot be accepted as truth. The birth of a human being’s material body takes place due to a mixture of the ovum and semen, but the history of birth is that although the ovum and semen mix together after sex, there is not always pregnancy. Unless the soul enters the mixture, there is no possibility of pregnancy, but when the soul takes shelter of the mixture the body takes birth, exists, grows, transforms and dwindles, and ultimately it is vanquished. The fruits and flowers of a tree seasonally come and go, but the tree continues to stand. Similarly, the transmigrating soul accepts various bodies, which undergo six transformations, but the soul remains permanently the same (ajo nityah śāśvato ’yam purāno na hanyate hanyamāne śarīre). The soul is eternal and ever existing, but the bodies accepted by the soul are changing.

There are two kinds of soul — the Supreme Soul (the Personality of Godhead) and the individual soul (the living entity). As various bodily changes take place in the individual soul, different millenniums of creation take place in the Supreme Soul. In this regard, Madhvācārya says:

Since the body is the external feature of the soul, the soul is not dependent on the body; rather, the body is dependent on the soul. One who understands this truth should not be very much anxious about the maintenance of his body. There is no possibility of maintaining the body permanently or eternally. Antavanta ime dehā nityasyoktāh śarīrinah. This is the statement of Bhagavad-gītā (2.18). The material body is antavat (perishable), but the soul within the body is eternal (nityasyoktāh śarīrinah). Lord Vishnu and the individual souls, who are part and parcel of Him, are both eternal. Nityo nityānām cetanaś cetanānām. Lord Vishnu is the chief living being, whereas the individual living entities are parts of Lord Vishnu. All the various grades of bodies — from the gigantic universal body to the small body of an ant — are perishable, but the Supersoul and the soul, being equal in quality, both exist eternally. This is further explained in the next verses.

In Bhagavad-gītā (15.7) Lord Krishna clearly says, mamaivāmśo jīva-loke jīva-bhūtah: “All the living entities are part of Me.” Therefore the living entities are qualitatively the same as the Supreme Personality of Godhead, who is the leader, the Supreme among all the living entities. In the Vedas it is said, nityo nityānām cetanaś cetanānām: the Lord is the chief individual living entity, the leader of the subordinate living entities. Because the living entities are parts or samples of God, their qualities are not different from those of the Supreme Lord. The living entities have the same qualities as the Lord, just as a drop of sea water is composed of the same chemicals as the great sea itself. Thus there is oneness in quality but a difference in quantity. One can understand the Supreme Personality of Godhead by understanding the sample, the living entity, because all the qualities of God exist in a minute quantity in the living entities. There is oneness, but God is great whereas the living entities are extremely small. Anor anīyān mahato mahīyān (Katha Upanishad 1.2.20). The living entities are smaller than the atom, but God is greater than the greatest. Our conception of greatness may be represented by the sky because we think of the sky as being unlimitedly big, but God is bigger than the sky. Similarly, we have knowledge that the living entities are smaller than atoms, being one ten-thousandth the size of the tip of a hair, yet the quality of being the supreme cause of all causes exists in the living entity as well as in the Supreme Personality of Godhead. Indeed, it is due to the presence of the living entity that the body exists and bodily changes take place. Similarly, it is because the Supreme Lord is within this universe that the changes dictated by the material laws occur.

The word ekah, meaning “individual,” is significant. As explained in Bhagavad-gītā (9.4), mat-sthāni sarva-bhūtāni na cāham teshv avasthitah. Everything, material and spiritual, including earth, water, air, fire, sky and the living entities, exists on the platform of spirit soul. Although everything is an emanation from the Supreme Personality of Godhead, one should not think that the Supreme Lord is dependent upon anything else.

Both God and the living entity are fully conscious. As living entities, we are conscious of our bodily existence. Similarly, the Lord is conscious of the gigantic cosmic manifestation. This is confirmed in the Vedas. Yasmin dyauh prithivī cāntarīksham. Vijñātāram adhikena vijānīyāt. Ekam evādvitīyam. Ātma-jyotih samrād ihovāca. Sa imān lokān asrijata. Satyam jñānam anantam. Asango hy ayam purushah. Pūrnasya pūrnam ādāya pūrnam evāvaśishyate. All these Vedic injunctions prove that both the Supreme Personality of Godhead and the minute soul are individual. One is great, and the other is small, but both of them are the cause of all causes — the corporally limited and the universally unlimited.

We should always remember that although we are equal to the Supreme Personality of Godhead in quality, we are never equal to Him in quantity. Persons with a small fund of intelligence, finding themselves equal in quality with God, foolishly think that they are equal in quantity also. Their intelligence is called aviśuddha-buddhayah — unpolished or contaminated intelligence. When such persons, after endeavoring hard for many, many lives to understand the supreme cause, are finally in actual knowledge of Krishna, Vāsudeva, they surrender unto Him (vāsudevah sarvam iti sa mahātmā sudurlabhah). Thus they become great mahātmās, perfect souls. If one is fortunate enough to understand his relationship with God, knowing that God is great (vibhu) whereas the living entity is small (anu), he is perfect in knowledge. The individual exists in darkness when he thinks that he is the material body and that everything in relationship with the material body belongs to him. This is called aham mama (janasya moho ’yam aham mameti). This is illusion. One must give up his illusory conception and thus become fully aware of everything.

Here is a very good example concerning spiritual understanding. Foolish rascals, including so-called jñānīs, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge. The Vedas enjoin, tad-vijñānārtham sa gurum evābhigacchet: to understand spiritual knowledge, one must approach a bona fide spiritual master. Unless one has been trained in geology, one cannot detect gold in stone. Similarly, unless one has been trained by a spiritual master, he cannot understand what is spirit and what is matter. Here it is said, yogais tad-abhijñah. This indicates that one who has connected himself with spiritual knowledge can understand that there is a spiritual soul within the body. However, one who is in an animalistic conception of life and has no spiritual culture cannot understand. As an expert mineralogist or geologist can understand where there is gold and can then invest his money to dig there and chemically separate the gold from the ore, an expert spiritualist can understand where the soul is within matter. One who has not been trained cannot distinguish between gold and stone. Similarly, fools and rascals who have not learned from an expert spiritual master what is soul and what is matter cannot understand the existence of the soul within the body. To understand such knowledge, one must be trained in the mystic yoga system, or, finally, in the bhakti-yoga system. As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti. Unless one takes shelter of the bhakti-yoga process, one cannot understand the existence of the soul within the body. Therefore Bhagavad-gītā begins by teaching:

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Bg. 2.13) Thus the first instruction is that one should understand that the soul is within the body and is transmigrating from one body to another. This is the beginning of spiritual knowledge. Any person who is not expert in understanding this science or is unwilling to understand it remains in the bodily conception of life, or the animalistic conception of life, as confirmed in Śrīmad-Bhāgavatam (yasyātma-buddhih kunape tri-dhātuke … sa eva go-kharah). Every member of human society should clearly understand the instructions of Bhagavad-gītā, for only in this way can one be spiritually elevated and automatically give up the false, illusory knowledge by which one thinks, “I am this body, and everything belonging to this body is mine [aham mameti].” This doggish conception should be rejected immediately. One should be prepared to understand the spirit soul and the supreme spirit, God, who are eternally related. Thus one may return home, back to Godhead, having solved all the problems of life.

As explained in the previous verse, kshetreshu deheshu tathātma-yogair adhyātma-vid brahma-gatim labheta: “A spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life.” The intelligent person who is expert in finding the self within the body must understand the eight external energies, which are listed in Bhagavad-gītā (7.4):

“Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies.” Bhūmi, earth, includes all the objects of sense perception — rūpa (form), rasa (taste), gandha (smell), śabda (sound) and sparśa (touch). Within the earth are the fragrance of roses, the taste of sweet fruit, and whatever else we want. As stated in Śrīmad-Bhāgavatam (1.10.4), sarva-kāma-dughā mahī: the earth (mahī) contains all our requirements. Thus the objects of sense perception are all present in bhūmi, or the earth. The gross material elements and subtle material elements (mind, intelligence and ahankāra, false ego) constitute the total material energy.

Within the total material energy are the three material modes or qualities. These qualities — sattva-guna, rajo-guna and tamo-guna — belong not to the soul but to the material energy. It is because of the interaction of these three material modes of nature that the five knowledge-gathering senses, the five working senses and their controller, the mind, are manifested. Then, according to these modes, the living entity gets the opportunity to perform different types of karma with different types of knowledge, thinking, feeling and willing. Thus the bodily machine begins to work.

This has all been properly analyzed in sānkhya-yoga by the great ācāryas, especially by the Supreme Personality of Godhead, Krishna, in His incarnation as Devahūti-putra Kapila. This is indicated here by the word ācāryaih. We need not follow anyone who is not an authorized ācārya. Ācāryavān purusho veda: one can understand the truth fully when he has taken shelter of an expert ācārya.

The living entity is individual, but the body is a composition of many material elements. This is proved by the fact that as soon as the living entity quits this combination of material elements, it becomes a mere conglomeration of matter. The matter is qualitatively one, and the spiritual soul is qualitatively one with the Supreme. The Supreme is one, and the individual soul is one, but the individual soul is understood to be the master of the individual combination of material energy, whereas the Supreme Lord is the controller of the total material energy. The living entity is the master of his particular body, and according to his activities he is subjected to different types of pains and pleasures. However, although the Supreme Person, the Paramātmā, is also one, He is present as an individual in all the different bodies.

The material energy is in fact divided into twenty-four elements. The individual soul, the owner of the individual body, is a twenty-fifth subject, and above everything is Lord Vishnu as Paramātmā, the supreme controller, who is the twenty-sixth subject. When one understands all of these twenty-six subjects, he becomes adhyātma-vit, an expert in understanding the distinction between matter and spirit. As stated in Bhagavad-gītā (13.3), kshetra-kshetrajñayor jñānam: understanding of the kshetra (the constitution of the body) and of the individual soul and the Supersoul constitutes real jñāna, or knowledge. Unless one ultimately understands that the Supreme Lord is eternally related with the individual soul, one’s knowledge is imperfect. This is confirmed in Bhagavad-gītā (7.19):

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” Everything, material and spiritual, consists of various energies of Vāsudeva, to whom the individual soul, the spiritual part of the Supreme Lord, is subordinate. Upon understanding this perfect knowledge, one surrenders to the Supreme Personality of Godhead (vāsudevah sarvam iti sa mahātmā sudurlabhah).

As previously stated, svarnam yathā grāvasu hema-kārah kshetreshu yogais tad-abhijña āpnuyāt. An expert in the study of soil can find out where gold is and then dig there. He can then analyze the stone and test the gold with nitric acid. Similarly, one must analyze the whole body to find within the body the spirit soul. In studying one’s own body, one must ask himself whether his head is his soul, his fingers are his soul, his hand is his soul, and so on. In this way, one must gradually reject all the material elements and the combinations of material elements in the body. Then, if one is expert and follows the ācārya, he can understand that he is the spiritual soul living within the body. The greatest ācārya, Krishna, begins His teachings in Bhagavad-gītā by saying:

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Bg. 2.13) The spirit soul possesses the body and is within the body. This is the real analysis. The soul never mixes with the bodily elements. Although the soul is within the body, it is separate and always pure. One must analyze and understand his self. This is self-realization. Neti neti is the analytical process of rejecting matter. By expertly conducting such an analysis, one can understand where the soul is. One who is not expert, however, cannot distinguish gold from earth, nor the soul from the body.

A sober person can study himself and distinguish the soul from the body by analytical study. For example, when one considers his body — his head, his hands and so on — one can certainly understand the difference between the spirit soul and the body. No one says, “I head.” Everyone says, “My head.” Thus there are two entities — the head and “I.” They are not identical, although they appear to be one conglomeration.

One may argue, “When we analyze the body we find a head, hands, legs, a belly, blood, bones, urine, stool and so on, but after everything is considered, where is the existence of the soul?” A sober man, however, avails himself of this Vedic instruction:

yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisamviśanti; tad vijijñāsasva; tad brahmeti. (Taittirīya Upanishad 3.1.1)

Thus he can understand that the head, hands, legs and indeed the entire body have grown on the basis of the soul. If the soul is within, the body, head, hands and legs grow, but otherwise they do not. A dead child does not grow up, for the soul is not present. If by a careful analysis of the body one still cannot find the existence of the soul, this is due to his ignorance. How can a gross man fully engaged in materialistic activities understand the soul, which is a small particle of spirit one ten-thousandth the size of the tip of a hair? Such a person foolishly thinks that the material body has grown from a combination of chemicals, although he cannot find them. The Vedas inform us, however, that chemical combinations do not constitute the living force; the living force is the ātmā and Paramātmā, and the body grows on the basis of that living force. The fruit of a tree grows and undergoes six kinds of change because of the presence of the tree. If there were no tree, there could be no question of the growth and maturity of fruit. Therefore, beyond the existence of the body are the Paramātmā and ātmā within the body. This is the first understanding of spiritual knowledge explained in Bhagavad-gītā. Dehino ’smin yathā dehe. The body exists because of the presence of the Supreme Lord and the jīva, which is part of the Lord. This is further explained by the Lord Himself in Bhagavad-gītā (9.4):

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” The Supreme Soul exists everywhere. The Vedas enjoin, sarvam khalv idam brahma: everything is Brahman or an expansion of Brahman’s energies. Sūtre mani-ganā iva: everything rests on the Lord, just like pearls strung together on a thread. The thread is the principal Brahman. He is the supreme cause, the Supreme Lord upon whom everything rests (mattah parataram nānyat). Thus we must study the ātmā and Paramātmā — the individual soul and the Supersoul — upon whom the entire material cosmic manifestation rests. This is explained by the Vedic statement yato vā imāni bhūtāni jāyante; yena jātāni jīvanti.

Without intelligence one cannot understand the direct activities of the senses, nor can he understand dreaming or the cessation of all gross and subtle activities. The seer and controller is the Supreme Personality of Godhead, the Supreme Soul, by whose direction the individual soul can understand when he is awake, when he is sleeping, and when he is completely in trance. In Bhagavad-gītā (15.15) the Lord says, sarvasya cāham hridi sannivishto mattah smritir jñānam apohanam ca: “I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.” The living entities are completely absorbed in the three states of wakefulness, dreaming and deep sleep through their intelligence. This intelligence is supplied by the Supreme Personality of Godhead, who accompanies the individual soul as a friend. Śrīla Madhvācārya says that the living entity is sometimes described as sattva-buddhi when his intelligence acts directly to perceive pains and pleasures above activities. There is a dreaming state in which understanding comes from the Supreme Personality of Godhead (mattah smritir jñānam apohanam ca). The Supreme Personality of Godhead, the Supersoul, is the supreme controller, and under His direction the living entities are subcontrollers. One must understand the Supreme Personality of Godhead with one’s intelligence.

As already explained, there are three states to our existence, namely wakefulness, dreaming and deep sleep. In all three states, we have different experiences. Thus the soul is the observer of these three states. Actually, the activities of the body are not the activities of the soul. The soul is different from the body. Just as aromas are distinct from the material vehicle in which they are carried, the soul is unattached to material activities. This analysis can be considered by a person who is fully under the shelter of the lotus feet of the Supreme Lord. This is confirmed by the Vedic injunction yasmin vijñāte sarvam evam vijñātam bhavati. If one can understand the Supreme Personality of Godhead, one can automatically understand everything else. Because of not taking shelter of the Lord’s lotus feet, even great scholars, scientists, philosophers and religionists are always bewildered. This is confirmed in Śrīmad-Bhāgavatam (10.2.32):

Even though one may artificially think himself liberated from material contamination, if he has not taken shelter of the Lord’s lotus feet his intelligence is polluted. As stated in Bhagavad-gītā (3.42):

Above the senses is the mind, above the mind is the intelligence, and above the intelligence is the soul. Ultimately, when one’s intelligence becomes clear through devotional service, one is situated in buddhi-yoga. This also is explained in Bhagavad-gītā (dadāmi buddhi-yogam tam yena mām upayānti te). When devotional service develops and one’s intelligence becomes clear, one can use his intelligence to return home, back to Godhead.

The unwanted condition of temporary life is called ignorance. One can very easily understand that the material body is temporary, for it is generated at a certain date and ends at a certain date, after undergoing the six kinds of change, namely birth, death, growth, maintenance, transformation and dwindling. This condition of the eternal soul is due to his ignorance, and although it is temporary, it is unwanted. Because of ignorance one is put into temporary bodies one after another. The spirit soul, however, does not need to enter such temporary bodies. He does so only due to his ignorance or his forgetfulness of Krishna. Therefore in the human form of life, when one’s intelligence is developed, one should change his consciousness by trying to understand Krishna. Then one can be liberated. This is confirmed in Bhagavad-gītā (4.9), where the Lord says:

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” Unless one understands Krishna and comes to Krishna consciousness, one must continue in material bondage. To end this conditional life, one must surrender to the Supreme Personality of Godhead. Indeed, that is demanded by the Supreme Lord. Sarva-dharmān parityajya mām ekam śaranam vraja.

As advised by Mahārāja Rishabhadeva, na sādhu manye yata ātmano ’yam asann api kleśada āsa dehah. One must be intelligent enough to understand that although one’s body is temporary and will not endure for long, as long as one has a body he must undergo the pangs of material existence. Therefore, if by good association, by the instructions of a bona fide spiritual master, one takes to Krishna consciousness, his conditional life of material existence is vanquished, and his original consciousness, known as Krishna consciousness, is revived. When one is Krishna conscious, he can realize that material existence, whether one is awake or dreaming, is nothing but a dream and has no factual value. This realization is possible by the grace of the Supreme Lord. This grace is also present in the form of the instructions of Bhagavad-gītā. Therefore Śrī Caitanya Mahāprabhu’s mission is for everyone to engage in welfare activities to awaken the foolish living entity, especially in human society, so that he may come to the platform of Krishna consciousness and benefit by liberation from conditional life.

In this connection, Śrīla Madhvācārya cites the following verses:

One must realize that the material condition of life is full of distresses. One can realize this with purified intelligence. When one’s intelligence is purified, he can understand that unwanted, temporary, material life is just like a dream. Just as one suffers pain when his head is cut off in a dream, in ignorance one suffers not only while dreaming but also while awake. Without the mercy of the Supreme Personality of Godhead, one continues in ignorance and is thus subjected to material distresses in various ways.

This is confirmed in Bhagavad-gītā (14.26):

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” By the practice of bhakti-yoga, one immediately comes to the spiritual platform, transcendental to the actions and reactions of the three modes of material nature. The root of ignorance is material consciousness, which must be killed by spiritual consciousness, or Krishna consciousness. The word bīja-nirharanam refers to burning the root cause of material life to ashes. In the Medinī dictionary, yoga is explained by its result: yoge ’pūrvārtha-samprāptau sangati-dhyāna-yuktishu. When one is put into an awkward position because of ignorance, the process by which one can be freed from this entanglement is called yoga. This is also called liberation. Muktir hitvānyathā-rūpam svarūpena vyavasthitih. Mukti means giving up one’s position in ignorance or illusion, by which one thinks in a way contrary to his constitutional position. Returning to one’s constitutional position is called mukti, and the process by which one does this is called yoga. Thus yoga is above karma, jñāna and sānkhya. Indeed, yoga is the ultimate goal of life. Krishna therefore advised Arjuna to become a yogī (tasmād yogī bhavārjuna). Lord Krishna further advised in Bhagavad-gītā that the first-class yogī is he who has come to the platform of devotional service.

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” (Bg. 6.47) Thus one who always thinks of Krishna within the core of his heart is the best yogī. By practicing this best of all yoga systems, one is liberated from the material condition.

Among the linking processes that elevate one from bondage to material contamination, the one recommended by the Supreme Personality of Godhead should be accepted as the best. That process is clearly explained in Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekam śaranam vraja: “Abandon all varieties of religion and just surrender unto Me.” This process is the best because the Lord assures, aham tvām sarva-pāpebhyo mokshayishyāmi mā śucah: “I shall deliver you from all sinful reaction. Do not fear.” There is no need to be worried, for the Lord Himself assures that He will care for His devotee and save him from the reactions of sinful activities. Material bondage is a result of sinful activity. Therefore, since the Lord assures that He will dissipate the results of fruitive material activities, there is no need to be worried. This process of understanding one’s position as a spirit soul and then engaging oneself in devotional service is therefore the best. The entire Vedic program is based on this principle, and one can understand it as recommended in the Vedas:

“Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed.” (Śvetāśvatara Upanishad 6.23) One must accept the pure devotee, the representative of God, as one’s guru and then offer him all the respects one would offer the Supreme Personality of Godhead. This is the secret of success. For one who adopts this method, the perfect process is revealed. In this verse, the words yair añjasā ratih indicate that by offering service and surrendering to the spiritual master, one is elevated to devotional service, and by performing devotional service one gradually becomes attached to the Supreme Personality of Godhead. Because of this attachment to the Lord, one can understand the Lord. In other words, one can understand what the Lord’s position is, what our position is and what our relationship is. All this can be understood very easily by the simple method of bhakti-yoga. As soon as one is situated on the platform of bhakti-yoga, the root cause of one’s suffering and material bondage is destroyed. This is clearly explained in the next verse, which gives the secret of success.

In the previous verse it has been said that the process which immediately increases one’s love and affection for the Supreme Personality of Godhead is the best of the many thousands of ways to become free from the entanglement of material existence. It is also said, dharmasya tattvam nihitam guhāyām: actually the truth of religious principles is extremely confidential. Nonetheless, it can be understood very easily if one actually adopts the principles of religion. As it is said, dharmam tu sākshād bhagavat-pranītam: the process of religion is enunciated by the Supreme Lord because He is the supreme authority. This is also indicated in the previous verse by the word bhagavatoditah. The injunctions or directions of the Lord are infallible, and their benefits are fully assured. According to His directions, which are explained in this verse, the perfect form of religion is bhakti-yoga.

To practice bhakti-yoga, one must first accept a bona fide spiritual master. Śrīla Rūpa Gosvāmī, in his Bhakti-rasāmrita-sindhu (1.2.74-75), advises:

One’s first duty is to accept a bona fide spiritual master. The student or disciple should be very inquisitive; he should be eager to know the complete truth about eternal religion (sanātana-dharma). The words guru-śuśrūshayā mean that one should personally serve the spiritual master by giving him bodily comforts, helping him in bathing, dressing, sleeping, eating and so on. This is called guru-śuśrūshanam. A disciple should serve the spiritual master as a menial servant, and whatever he has in his possession should be dedicated to the spiritual master. Prānair arthair dhiyā vācā. Everyone has his life, his wealth, his intelligence and his words, and all of them should be offered to the Supreme Personality of Godhead through the medium of the spiritual master. Everything should be offered to the spiritual master as a matter of duty, but the offering should be made to the spiritual master with heart and soul, not artificially to gain material prestige. This offering is called arpana. Moreover, one should live among devotees, saintly persons, to learn the etiquette and proper behavior of devotional service. Śrīla Viśvanātha Cakravartī Thākura remarks in this connection that whatever is offered to the spiritual master should be offered with love and affection, not for material adoration. Similarly, it is recommended that one associate with devotees, but there must be some discrimination. Actually, a sādhu, a saintly person, must be saintly in his behavior (sādhavah sad-ācārāh). Unless one adheres to the standard behavior, one’s position as a sādhu, a saintly person, is not complete. Therefore a Vaishnava, a sādhu, must completely adhere to the standard of behavior. Śrīla Viśvanātha Cakravartī Thākura says that a Vaishnava, a person initiated into the Vaishnava cult, should be offered the respect befitting a Vaishnava, which means that he should be offered service and prayers. However, one should not associate with him if he is not a fit person with whom to associate.

Harih sarveshu bhūteshu. This statement is sometimes misunderstood by unscrupulous persons who wrongly conclude that because Hari, the Supreme Personality of Godhead, is situated in every living entity, every living entity is therefore Hari. Such foolish persons do not distinguish between the ātmā and the Paramātmā, who are situated in every body. The ātmā is the living entity, and the Paramātmā is the Supreme Personality of Godhead. The individual living entity, however, is different from the Paramātmā, the Supreme Lord. Therefore harih sarveshu bhūteshu means that Hari is situated as Paramātmā, not as ātmā, although ātmā is a part of Paramātmā. Offering respect to every living entity means offering respect to the Paramātmā situated in every living entity. One should not misunderstand every living entity to be the Paramātmā. Sometimes unscrupulous persons designate a living entity as daridra-nārāyana, svāmī-nārāyana, this Nārāyana or that Nārāyana. One should clearly understand that although Nārāyana is situated in the core of the heart of every living entity, the living entity never becomes Nārāyana.

As mentioned in verses thirty and thirty-one, one’s first duty is to approach the spiritual master, the representative of the Supreme Personality of Godhead, to begin rendering service to him. Prahlāda Mahārāja proposed that from the very beginning of life (kaumāra ācaret prājñah) a small child should be trained to serve the spiritual master while living at the gurukula. Brahmacārī gurukule vasan dānto guror hitam (Bhāg. 7.12.1). This is the beginning of spiritual life. Guru-pādāśrayah, sādhu-vartmānuvartanam, sad-dharma-pricchā. By following the instructions of the guru and the śāstras, the disciple attains the stage of devotional service and becomes unattached to possessions. Whatever he possesses he offers to the spiritual master, the guru, who engages him in śravanam kīrtanam vishnoh. The disciple follows strictly and in this way learns how to control his senses. Then, by using his pure intelligence, he gradually becomes a lover of the Supreme Personality of Godhead, as confirmed by Śrīla Rūpa Gosvāmī (ādau śraddhā tatah sādhu-sangah). In this way one’s life becomes perfect, and his attachment for Krishna becomes positively manifested. In that stage, he is situated in ecstasy, experiencing bhāva and anubhāva, as explained in the following verse.

The Lord’s activities are uncommon. For example, when He appeared as Lord Rāmacandra, He performed uncommon activities like bridging the ocean. Similarly, when Lord Krishna appeared He raised the Govardhana Hill when He was only seven years of age. These are uncommon activities. Fools and rascals, who are not in the transcendental position, consider these uncommon activities of the Lord to be mythological, but when the pure devotee, the liberated person, hears about these uncommon activities of the Lord, he immediately becomes ecstatic and exhibits the symptoms of chanting, dancing, and crying very loudly and jubilantly. This is the difference between a devotee and a nondevotee.

When one chants the holy name of the Lord in ecstasy, not caring for outward social conventions, it is to be understood that he is ātma-mati. In other words, his consciousness is turned toward the Supreme Personality of Godhead.

When a devotee is completely purified, he becomes anyābhilāshitā-śūnya. In other words, all of his material desires become zero, being burnt to ashes, and he exists either as the Lord’s servant, friend, father, mother or conjugal lover. Because one thinks constantly in this way, one’s present material body and mind are fully spiritualized, and the needs of one’s material body completely vanish from one’s existence. An iron rod put into a fire becomes warmer and warmer, and when it is red hot it is no longer an iron rod but fire. Similarly, when a devotee constantly engages in devotional service and thinks of the Lord in his original Krishna consciousness, he no longer has any material activities, for his body is spiritualized. Advancement in Krishna consciousness is very powerful, and therefore even during this life such a devotee has achieved the shelter of the lotus feet of the Lord. This transcendental ecstatic existence of a devotee was completely exhibited by Śrī Caitanya Mahāprabhu. In this regard, Śrīla Madhvācārya writes as follows:

The ecstatic condition of devotional service was completely exhibited by Śrī Caitanya Mahāprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.

Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy. The words brahma-nirvāna refer to connecting with the Absolute Truth, who is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate. One feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahmajyoti is the effulgence of the Supreme Personality of Godhead. Yasya prabhā prabhavato jagad-anda-koti. Yasya prabhā, the impersonal Brahman, consists of the rays of Krishna’s transcendental body. Therefore whatever transcendental bliss one feels from merging in Brahman is due to contact with Krishna. Contact with Krishna is perfect brahma-sukha. When the mind is in touch with the impersonal Brahman one becomes satisfied, but one must advance further to render service to the Supreme Personality of Godhead, for one’s remaining merged in the Brahman effulgence is not always assured. As it is said, āruhya kricchrena param padam tatah patanty adho ’nādrita-yushmad-anghrayah: one may merge in the Brahman feature of the Absolute Truth, but there is a chance that one may fall because of not being acquainted with Adhokshaja, or Vāsudeva. Of course, such brahma-sukha undoubtedly eliminates material happiness, but when one advances through impersonal Brahman and localized Paramātmā to approach the Supreme Personality of Godhead in relationship with Him as a servant, friend, parent or conjugal lover, one’s happiness becomes all-pervading. Then one automatically feels transcendental bliss, just as one becomes happy seeing the shining of the moon. One acquires natural happiness upon seeing the moon, but when one can see the Supreme Personality of Godhead, one’s transcendental happiness increases hundreds and thousands of times. As soon as one is very intimately connected with the Supreme Personality of Godhead, one surely becomes free from all material contamination. Yā nirvritis tanu-bhritām. This cessation of all material happiness is called nirvriti or nirvāna. Śrīla Rūpa Gosvāmī says in Bhakti-rasāmrita-sindhu (1.1.38):

“If brahmānanda, the bliss of merging in the Brahman effulgence, were multiplied one hundred trillion times, it would still not equal even an atomic fragment of the ocean of transcendental bliss felt in devotional service.”

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service unto the Lord.” (Bg. 18.54) If one advances further from the brahma-nirvāna platform, one enters the stage of devotional service (mad-bhaktim labhate parām). The word adhokshajālambham refers to keeping the mind always engaged in the Absolute Truth, who is beyond the mind and material speculation. Sa vai manah krishna-padāravindayoh. This is the result of Deity worship. By constantly engaging in the service of the Lord and thinking of His lotus feet, one is automatically freed from all material contamination. Thus the word brahma-nirvāna-sukham indicates that when one is in touch with the Absolute Truth, material sense gratification is completely nullified.

Because the Personality of Godhead is supreme, no one is equal to Him, and no one is greater than Him. Nonetheless, if one is a devotee of the Supreme Personality of Godhead, the Lord is easily obtainable. The Lord is compared to the sky because the sky is vast yet within the reach of all, not only of human beings but even of the animals. The Supreme Lord, in His Paramātmā feature, exists as the best well-wisher and friend. As confirmed in the Vedas, sayujau sakhāyau. The Lord, in His Supersoul feature, always stays in the heart along with the living entity. The Lord is so friendly to the living entity that He remains within the heart so that one can always contact Him without difficulty. One can do this simply by devotional service (śravanam kīrtanam vishnoh smaranam pāda-sevanam). As soon as one hears of the Supreme Personality of Godhead (krishna-kīrtana), one immediately comes in touch with the Lord. A devotee immediately comes in touch with the Lord by any or all of the items of devotional service:

Therefore there is no difficulty in coming in contact with the Supreme Lord (ko ’ti-prayāsah). On the other hand, going to hell requires great endeavor. If one wants to go to hell by illicit sex, meat-eating, gambling and intoxication, he must acquire so many things. For illicit sex he must arrange for money for brothels, for meat-eating he must arrange for many slaughterhouses, for gambling he must arrange for casinos and hotels, and for intoxication he must open many breweries. Clearly, therefore, if one wants to go to hell he must endeavor very much, but if he wants to return home, back to Godhead, there is no difficult endeavor. To go back to Godhead, one may live alone anywhere, in any condition, and simply sit down, meditate upon the Supersoul and chant and hear about the Lord. Thus there is no difficulty in approaching the Lord. Adānta-gobhir viśatām tamisram. Because of inability to control the senses, one must go through great endeavor to go to hell, but if one is sensible he can very easily obtain the favor of the Supreme Personality of Godhead because the Lord is always with him. By the simple method of śravanam kīrtanam vishnoh, the Lord is satisfied. Indeed, the Lord says:

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” (Bg. 9.26) One can meditate upon the Lord anywhere and everywhere. Thus Prahlāda Mahārāja advised his friends, the sons of the demons, to take this path back home, back to Godhead, without difficulty.

This verse describes how the advocates of economic development are frustrated by the laws of nature. As the previous verse asks, kim vishayopapādanaih: what is the actual benefit of so-called economic development? The history of the world has factually proved that attempts to increase economic development for bodily comfort through the advancement of material civilization have done nothing to remedy the inevitability of birth, death, old age and disease. Everyone has knowledge of huge empires throughout the history of the world — the Roman Empire, the Moghul Empire, the British Empire and so on — but all the societies engaged in such economic development (sarve ’rtha-kāmāh) have been frustrated by the laws of nature through periodic wars, pestilence, famine and so on. Thus all their attempts have been flickering and temporary. In this verse, therefore, it is said, kurvanti martyasya kiyat priyam calāh: one may be very proud of possessing a vast empire, but such empires are impermanent; after one hundred or two hundred years, everything is finished. All such positions of economic development, although created with great endeavor and hardship, are vanquished very soon. Therefore they have been described as calāh. An intelligent man should conclude that material economic development is not at all pleasing. The entire world is described in Bhagavad-gītā as duhkhālayam aśāśvatam — miserable and temporary. Economic development may be pleasing for some time, but it cannot endure. Thus many big businessmen are now very morose because they are being harassed by various plundering governments. In conclusion, why should one waste his time for so-called economic development, which is neither permanent nor pleasing to the soul?

On the other hand, our relationship with Krishna, the Supreme Personality of Godhead, is eternal. Nitya-siddha krishna-prema. The pure souls are eternally in love with Krishna, and this permanent love, either as a servant, a friend, a parent or a conjugal lover, is not at all difficult to revive. Especially in this age, the concession is that simply by chanting the Hare Krishna mantra (harer nāma harer nāma harer nāmaiva kevalam) one revives his original relationship with God and thus becomes so happy that he does not want anything material. As enunciated by Śrī Caitanya Mahāprabhu, na dhanam na janam na sundarīm kavitām vā jagad-īśa kāmaye. A very advanced devotee in Krishna consciousness does not want riches, followers or possessions. Rāyah kalatram paśavah sutādayo grihā mahī kuñjara-kośa-bhūtayah. The satisfaction of possessing material opulences, although perhaps of a different standard, is available even in the lives of dogs and hogs, who cannot revive their eternal relationship with Krishna. In human life, however, our eternal, dormant relationship with Krishna is possible to revive. Therefore Prahlāda Mahārāja has described this life as arthadam. Consequently, instead of wasting our time for economic development, which cannot give us any happiness, if we simply try to revive our eternal relationship with Krishna, we will properly utilize our lives.

As stated in Bhagavad-gītā, kshīne punye martya-lokam viśanti. Even if one is promoted to the higher planetary systems by performing great sacrifices, which are accompanied by the sinful act of sacrificing animals, the standard of happiness in Svargaloka is also not free of disturbances. There is a similar struggle for existence even for the King of heaven, Indra. Thus there is no practical benefit in promoting oneself to the heavenly planets. Indeed, from the heavenly planets one must return to this earth after one has exhausted the results of his pious activities. In the Vedas it is said, tad yatheha karma-jito lokah kshīyate evam evāmutra punya-jito lokah kshīyata. As the material positions we acquire here by hard work are vanquished in due course of time, one’s residence in the heavenly planets is also eventually vanquished. According to one’s activities of piety in different degrees, one obtains different standards of life, but none of them are permanent, and therefore they are all impure. Consequently, one should not endeavor to be promoted to the higher planetary systems, only to return to this earth or descend still lower to the hellish planets. To stop this cycle of going up and coming down, one must take to Krishna consciousness. Śrī Caitanya Mahāprabhu therefore said:

(Cc. Madhya 19.151)

The living entity is rotating in the cycle of birth and death, going sometimes to the higher planets and sometimes to the lower planets, but that is not the solution to the problems of life. But if by the grace of Krishna one is fortunate enough to meet a guru, a representative of Krishna, one gets the clue to returning home, back to Godhead, having achieved self-realization. This is what is actually desirable. Bhajatātma-labdhaye: one must take to Krishna consciousness for self-realization.

No one has ever achieved the results he desired from material activities. On the contrary, everyone has been frustrated again and again. Therefore one must not waste his time in such material activities for sensual pleasure, either in this life or in the next. So many nationalists, economists and other ambitious persons have tried for happiness, individually or collectively, but history proves that they have all been frustrated. In recent history we have seen many political leaders work hard for individual and collective economic development, but they have all failed. This is the law of nature, as clearly explained in the next verse.

Every conditioned soul is bound by the laws of material nature, as described in Bhagavad-gītā (prakriteh kriyamānāni gunaih karmāni sarvaśah). Everyone has achieved a certain type of body given by material nature according to the instructions of the Supreme Personality of Godhead.

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61) The Supreme Personality of Godhead, the Supersoul, is present in everyone’s heart, and as the living entity desires, the Lord gives him facilities with which to work according to his ambitions in different grades of bodies. The body is just like an instrument by which the living entity moves according to false desires for happiness and thus suffers the pangs of birth, death, old age and disease in different standards of life. Everyone begins his activities with some plan and ambition, but actually, from the beginning of one’s plan to the end, one does not derive any happiness. On the contrary, as soon as one begins acting according to his plan, his life of distress immediately begins. Therefore, one should not be ambitious to dissipate the unhappy conditions of life, for one cannot do anything about them. Ahankāra-vimūdhātmā kartāham iti manyate. Although one is acting according to false ambitions, he thinks he can improve his material conditions by his activities. The Vedas enjoin that one should not try to increase happiness or decrease distress, for this is futile. Tasyaiva hetoh prayateta kovidah. One should work for self-realization, not for economic development, which is impossible to improve. Without endeavor, one can get the amount of happiness and distress for which he is destined, and one cannot change this. Therefore, it is better to use one’s time for advancement in the spiritual life of Krishna consciousness. One should not waste his valuable life as a human being. It is better to utilize this life for developing Krishna consciousness, without ambitions for so-called happiness.

Everyone desires comfort for his body and tries to make a suitable situation for this purpose, forgetting that the body is meant to be eaten by dogs, jackals or moths and thus turned into useless stool, ashes or earth. The living entity wastes his time in a futile attempt to gain material possessions for the comfort of one body after another.

Krishna consciousness, devotional service to Krishna, is the ocean of eternal bliss. In comparison to this eternal bliss, the so-called happiness of society, friendship and love is simply useless and insignificant. One should therefore not be attached to temporary things. One should take to Krishna consciousness and become eternally happy.

Karmanā daiva-netrena jantur dehopapattaye. The living entity receives a particular type of body according to his karma, or fruitive activities. The material pleasure derived in the material world from one’s particular body is based on sexual pleasure: yan maithunādi-grihamedhi-sukham hi tuccham. The entire world is working so hard only for sexual pleasure. To enjoy sexual pleasure and maintain the status quo of material life, one must work very hard, and because of such activities, one prepares himself another material body. Prahlāda Mahārāja places this matter to his friends, the asuras, for their consideration. Asuras generally cannot understand that the objects of sexual pleasure, the so-called pleasure of materialistic life, depend on extremely hard labor.

The living entity’s evolution through different types of bodies is conducted automatically by the laws of nature in bodies other than those of human beings. In other words, by the laws of nature (prakriteh kriyamānāni) the living entity evolves from lower grades of life to the human form. Because of his developed consciousness, however, the human being must understand the constitutional position of the living entity and understand why he must accept a material body. This chance is given to him by nature, but if he nonetheless acts like an animal, what is the benefit of his human life? In this life one must select the goal of life and act accordingly. Having received instructions from the spiritual master and the śāstra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athāto brahma-jijñāsā. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijñānārtham sa gurum evābhigacchet: to solve the problems of life, one must accept a spiritual master. Tasmād gurum prapadyeta jijñāsuh śreya uttamam: if one is actually serious in inquiring about the solution to material existence, one must approach a bona fide guru.

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Bg. 4.34) One must approach a bona fide spiritual master by surrendering himself (pranipātena) and rendering service. An intelligent person must inquire from the spiritual master about the goal of life. A bona fide spiritual master can answer all such questions because he has seen the real truth. Even in ordinary activities, we first consider gain and loss, and then we act. Similarly, an intelligent person must consider the entire process of material existence and then act intelligently, following the directions of the bona fide spiritual master.

These are words of intelligence. Everyone should know that in every stage of life we are dependent upon the Supreme Personality of Godhead. Therefore the dharma, religion, which we accept should be that which is recommended by Prahlāda Mahārāja — bhāgavata-dharma. This is the instruction of Krishna: sarva-dharmān parityajya mām ekam śaranam vraja. To take shelter of the lotus feet of Krishna means to act according to the rules and regulations of bhāgavata-dharma, devotional service. As far as economic development is concerned, we should discharge our occupational duties but fully depend on the lotus feet of the Lord for the results. Karmany evādhikāras te mā phaleshu kadācana: “You have a right to perform your prescribed duty, but you are not entitled to the fruits of action.” According to one’s position, one should perform his duties, but for the results one should fully depend upon Krishna. Narottama dāsa Thākura sings that our only desire should be to perform the duties of Krishna consciousness. We should not be misled by the karma-mīmāmsā philosophy, which concludes that if we work seriously the results will come automatically. This is not a fact. The ultimate result depends upon the will of the Supreme Personality of Godhead. In devotional service, therefore, the devotee completely depends upon the Lord and honestly performs his occupational duties. Therefore Prahlāda Mahārāja advised his friends to depend completely on Krishna and worship Him in devotional service.

The Supreme Personality of Godhead is manifested by His different energies — the material energy, the spiritual energy and the marginal energy. He is the original source of all living entities in the material world, and He is situated in everyone’s heart as the Supersoul. Although the living entity is the cause of his various types of bodies, the body is given by material nature according to the order of the Lord.

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61) The body is just like a machine, a car, in which the living entity is given a chance to sit and move according to his desire. The Lord is the original cause of the material body and the soul, which is expanded by His marginal energy. The Supreme Lord is the dearmost object of all living entities. Prahlāda Mahārāja therefore advised his class friends, the sons of the demons, to take shelter of the Supreme Personality of Godhead again.

Prahlāda Mahārāja, by his living example, requested his friends to engage in devotional service. Whether in demigod society, asura society, human society or Gandharva society, every living entity should take shelter of the lotus feet of Mukunda and thus become perfect in good fortune.

Prahlāda Mahārāja concludes that one can become perfect by serving the Supreme Lord sincerely by all means. Material elevation to life as a brāhmana, demigod, rishi and so on are not causes for developing love of Godhead, but if one sincerely engages in the service of the Lord, his Krishna consciousness is complete. This is confirmed in Bhagavad-gītā (9.30):

“Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated.” To develop unalloyed love for Krishna is the perfection of life. Other processes may be helpful, but if one does not develop his love for Krishna, these other processes are simply a waste of time.

“Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord.” (Bhāg. 1.2.8) The test of perfection is one’s unalloyed devotion to the Lord.

The word ātmaupamyena refers to thinking others to be like oneself. One can very intelligently conclude that without devotional service, without becoming Krishna conscious, one cannot be happy. Therefore the duty of all devotees is to preach Krishna consciousness everywhere all over the world, because all living entities without Krishna consciousness are suffering the pangs of material existence. To preach Krishna consciousness is the best welfare activity. Indeed, it is described by Śrī Caitanya Mahāprabhu as para-upakāra, work for the true benefit of others. The activities of para-upakāra have been especially entrusted to those who have taken birth in India as human beings.

(Cc. Ādi 9.41)

The entire world is suffering for want of Krishna consciousness. Therefore Śrī Caitanya Mahāprabhu advised all human beings born in India to make their lives perfect by Krishna consciousness and then preach the gospel of Krishna consciousness all over the world so that others may become happy by executing the principles of Krishna consciousness.

The devotees are referred to as acyuta-gotra, or the dynasty of the Supreme Personality of Godhead. The Lord is called Acyuta, as indicated in Bhagavad-gītā (senayor ubhayor madhye ratham sthāpaya me ’cyuta). The Lord is infallible in the material world because He is the supreme spiritual person. Similarly, the jīvas, who are part and parcel of the Lord, can also become infallible. Although Prahlāda’s mother was in the conditional state and was the wife of a demon, even Yakshas, Rākshasas, women, śūdras and even birds and other lower living entities can be elevated to the acyuta-gotra, the family of the Supreme Personality of Godhead. That is the highest perfection. As Krishna never falls, when we revive our spiritual consciousness, Krishna consciousness, we never fall again to material existence. One should understand the position of the supreme Acyuta, Krishna, who says in Bhagavad-gītā (4.9):

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” One should understand Acyuta, the supreme infallible, and how we are related with Him, and one should take to the service of the Lord. This is the perfection of life. Śrīla Madhvācārya says, acyutatām cyuti-varjanam. The word acyutatām refers to one who never falls to this material world but always remains in the Vaikuntha world, fully engaged in the service of the Lord.

In this verse the words sarvatra tad-īkshanam describe the highest perfection of devotional service, in which one sees everything with reference to Govinda’s activities. The highly elevated devotee never sees anything unrelated to Govinda.

“The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” (Cc. Madhya 8.274) Even in this material world, a devotee does not see materially manifested things; instead he sees Govinda in everything. When he sees a tree or a human being, a devotee sees them in relation to Govinda. Govindam ādi-purusham: Govinda is the original source of everything.

“Krishna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.” (Brahma-samhitā 5.1) The test of a perfect devotee is that he sees Govinda everywhere in this universe, even in every atomic particle (andāntara-stha-paramānu-cayāntara-stham). This is the perfect vision of a devotee. It is therefore said:

A devotee sees everyone and everything in relationship with Nārāyana (nārāyana-mayam). Everything is an expansion of Nārāyana’s energy. Just as those who are greedy see everything as a source of money-making and those who are lusty see everything as being conducive to sex, the most perfect devotee, Prahlāda Mahārāja, saw Nārāyana even within a stone column. This does not mean, however, that we must accept the words daridra-nārāyana, which have been manufactured by some unscrupulous person. One who actually envisions Nārāyana everywhere makes no distinction between the poor and the rich. To single out the daridra-nārāyana, or poor Nārāyana, and reject the dhani-nārāyana, or rich Nārāyana, is not the vision of a devotee. Rather, that is the imperfect vision of materialistic persons.