Sri Brhad Bhagatamrtam
by
Srila Sanatan Goswami
Part One,
Sri Bhagavata-kripa-nirdhara
(The Search For the Lord's Mercy)
Part Two,
Sri Goloka-mahatmya
(The Glory of Sri Goloka)
Chapter Two Jnana (knowledge)
1-2 Sri Gopa-kumara said: O best of Mathura brahmanas, I
bathed at Visrama-tirtha and then went to Vrndavana. To
Govardhana and other places wandering as I wished, drinking
milk, unnoticed by my former friends, and chanting my mantra, I
passed some days.
3 My longing to see Lord Jagannatha making me see everything
as if it were a dessert, I remembered Purusottama-ksetra.
Srila Sanatana Gosvami explains that this verse may mean
that Gopa-kumara saw everything as if it were a desert. Lord
Krsna lives in Vrndavana eternally. This is described in
Srimad-Bhagavatam 4.8.42, 10.1.28, and 10.44.13.
4 Unhappy, I was returning to Orissa to see Lord Jagannatha
when on the path by the Ganges shore I saw some brahmanas
devoted to religious duties.
5 From those brahmanas learned in many scriptures I heard
something wonderful: that in the sky above is a place named
Svargaloka, where the demigods live.
6 That place is glorious with many airplanes. In it are no
fears, sufferings, old-age, death, disease, or any other
faults.
7 That very happy place, where the king is Indra, the elder
brother of the Lord of the universes, is attained by performing
many great pious deeds.
Srila Sanatana Gosvami explains that King Indra is the
elder brother of Lord Vamana.
8 That realm, named Divya-svarga, is better than the realm
of Vila-svarga, which is decorated with the forms of Lord
Vishnu, Lord Sesa, and other forms of the Lord, and it is also
better than Bhauma-svarga, which in its continents, countries,
and other places, is splendid with festivals of worship for Lord
Krsna, who appears in many forms.
Srila Sanatana Gosvami explains that Lord Vishnu is the
Deity of Sutalaloka and Lord Sesa is the Deity of
Saptamapatalaloka. The word "adi" refers to Deities described in
the Ramayana, as well as to Lord Kapila, who is the Deity of
Atalaloka, and the Rudras, who are the Deities of
Vitalaloka.
The word "dvipa" refers to continents, such as Jambudvipa,
the word "varsa" refers to countries such as Bharata-varsa, and
the word "adi" refers to other places, such as the ocean of
milk. In Plaksadvipa the Deity is Lord Surya, in Ilavrta-varsa
the Deity is Lord Sankarsana, and in Bhadrasva the Deity is Lord
Hayagriva, Thus in the different places are different forms of
Lord Krsna, as is described in the fifth canto of
Srimad-Bhagavatam. Divya-svarga is the abode of the demigods.
The other svargas here are the other planets, below that
realm.
10-11 Then I heard the wonderful story of Aditi's son
Upendra, who is the Lord of the universes personally present
there, enjoying pastimes, travelling on the king of birds,
killing demons, always pleasing the demigods with playful,
beautiful words, and worshipped by them as their own
brother.
Srila Sanatana Gosvami explains that the king of birds is
Garuda.
12 Yearning to see Him, I chanted my mantra, and in a very
short time an airplane came. I happily entered into it and went
to the realm of the demigods.
13 There I saw Lord Vishnu, His form filled with eternity
knowledge and bliss, sitting on the throne of Garuda's graceful
shoulders, surrounded by demigods, and worshipped by Narada who
very sweetly played a vina. He was the same Lord I had seen
before in a king's palace by the Gange's shore.
Srila Sanatana Gosvami explains that this was the Lord
four-armed form.
14 Now having attained the Lord I yearned to attain, seeing
the Lord I yearned to see, and thinking I now had the goal of my
life, from far away again and again I fell down as a stick to
offer my respects. Then, with words melting with compassion, He
called to me:
15 It is good, very good that you have come, O cowherd boy.
Why should you fall down as a stick? Come close to Me without
fear.
16 Respectfully brought before Him by demigods sent by
Indra, I very carefully sat down.
17 Residing in the Nandana forest, and pleased with heavenly
things, I was happy. I saw that there was no fear, lamentation,
disease, death, withering, suffering, or old age.
18 There may have been some defects there but, enjoying the
sight of the Lord of the universes, I did not consider
them.
19 With the opulences of Svarga, day after day Indra
worshipped the Lord as his brother, master and shelter.
Srila Sanatana Gosvami gives the parijata flower and the
heavenly nectar as examples of the opulences of Svarga.
20-22 In my heart I thought: Indra is fortunate. Obtaining
from Lord Vishnu fearlessness and mastery over the three worlds,
he worships the Lord with celestial things, and the Lord
personally accepts his offerings. Will the Lord be kind to me in
this way?
With this desire I chanted my mantra and lived there.
23 Then Indra, having raped the dear wife of a great sage,
ashamed, and fearing a curse, hid somewhere.
Srila Sanatana Gosvami explains that this event occurred
soon after Gopa-kumara's desire was manifest. Indra hid in a
lotus stem in Manasa-sarovara.
24 Although they searched in many ways, the demigods could
not find him. Because there was no king, the three worlds were
overcome with calamities.
Srila Sanatana Gosvami explains that the calamities were
caused by demons.
25 Then, on Lord Vishnu's order, the demigods sent by their
guru, crowned me in Indra's place. I delighted Aditi and the
others.
Srila Sanatana Gosvami explains that the guru here is
Brhaspati. Why did Indra's mother Aditi, wife Saci, and many
friends tolerate this? They were happy with this arrangement
because it was the Lord's order.
26 I worshipped Aditi, Saci, Brhaspati, and the brahmanas. I
made the three worlds always full of devotion to Lord
Vishnu.
Srila Sanatana Gosvami explains that the word "jivam" here
is a name of Brhaspati and the word "manayan" means
"worshipping". Gopa-kumara made the worlds more full of
Vishnu-bhakti than they had been under King Indra.
27 Although made king of Svarga by the Lord's order, I lived
as before, a penniless man in the Nandana forest.
28 Fearing that I would become ungrateful, I did not give up
my chanting. Thus I could never forget the land of Vraja.
29 Tormented by this, my face dried up. Noticing this, the
Lord of the universes again and again pleased me with the touch
of His lotus hand and the many nectars of His words.
30 Acting as if I were His elder brother, to please me He
took and ate the food I offered Him.
31 With this I forgot my sufferings. I pleased Him with
unprecedented worship and loved Him as one loves a younger
brother.
32 Seeing that I had become well, glorious Upendra then went
to His own abode. Then I could not always see Him.
33 Then I became very unhappy. I yearned to go and see Lord
Jagannatha, the master of Nilacala, who out of love never leaves
they who take shelter of Him.
34 When Lord Vishnu appeared, His great mercy and the hope
it brought me made all my sufferings disappear.
35 O brahmana, living as Indra there, I happily passed one
year of the demigods.
36 Then Bhrgu and other great sages, who were mercifully
going on foot to purify the holy places of the earth,
unexpectedly came to Svarga.
Srila Sanatana Gosvami explains that the sages in this
group included Marici, Angira, Pulastya and Pulaha. The great
devotee Bhrgu Muni is glorified in Bhagavad-gita (10.25) and
Srimad-Bhagavatam (3.11.30). The Ganges and other holy places
become contaminated by the very sinful people that visit them.
These sages were going to purify them again with the touch of
their feet.
37 I gazed on them with wonder as all the demigods and
sages, Brhaspati, and Lord Vishnu Himself worshipped them.
38 I, a novice whose heart was charmed by the bliss of
serving Lord Vishnu, did not know them. Pushed by my friends, I
also worshipped them.
39 They blessed me and then left by their own wish. Lord
Upendra also disappeared. Then I asked the demigods:
40 Who are these sages that they are worshipped by demigods
who receive the worship of human beings? What are their splendid
glories? Where do they live?
41 Their hearts filled with envy, the embarrassed demigods
did not speak. Then Brhaspati said:
42 Sri Brhaspati said: Above this realm is splendid
Maharloka, which is attained by great pious deeds, and which
does not perish when the three worlds are destroyed.
43 As Indra's happiness is millions of times more than an
earthly king's, so the Prajapatis' happiness is considered
millions of times greater than of Indra's.
Srila Sanatana Gosvami explains that the Prajapatis here
are Bhrgu Muni, and the other residents of Maharloka.
44 Taking shelter of the Lord sacrifices, and worshipping
Him at every step, they live there very happily.
45 Sri Gopa-kumara said: hearing this, and losing interest
in Indra's post, I yearned to see the Lord worshipped by these
great, supremely worshipable sages.
46-7 Desiring this as I chanted my mantra, very soon I went
by airplane up to that planet and there I saw all was faultless
and beyond description. The happiness, opulence and worship was
not like that in the three worlds.
Srila Sanatana Gosvami explains that the happiness there is
faultless because: 1. there is no fear it will perish at the
arrival of Brahma's night, 2. it is free from material rivalry,
and 3. it is not a cause of future suffering. The opulence there
is faultless because it is free from diminution and other
faults. The worship is faultless because it is done without
material motives.
48 When thousands of devotee sages perform great fire
sacrifices, the Lord of sacrifices rises from the fire and
enjoys pastimes of eating the offerings.
49 Charming the world's hearts and splendid as millions of
suns, He who is the personification of sacrifices extends His
hands, accepts the offerings, and blesses the worshippers.
Srila Sanatana Gosvami explains that the Lord of sacrifices
is described in Srimad-Bhagavatam 3.13.35-36.
50 To me, filled with awe and reverence and happily bowing
before Him, with His own hand He gave His prasadam remnants and
said in a voice melting with compassion:
51 By His great mercy I attained unprecedented bliss and all
my desires were fulfilled.
52 Wandering with the kind sages, I saw in every home the
Lord of the universes.
Srila Sanatana Gosvami explains that this was the form of
the Lord appearing in the midst of the sacrificial fire and
eating the offerings.
53 Thinking I had attained all success, I very happily lived
there. Then the great sages said to me:
Srila Sanatana Gosvami explains that Gopa-kumara thought
that his birth and his mantra-chanting were successful because
now, by the Lord's grace, he could directly see the many forms
of the Lord of the universes.
54 The great sages said: O son of a gopa-vaisya, please
accept from us the status of a brahmana in these worlds.
55 Become one of the great sages and worship with sacrifices
the Lord of the universes you long desired to see.
56 Sri Gopa-kumara said: O brahmana, when I heard this I
thought: There is great happiness in being a vaisya, for then I
can serve both the Lord and His brahmana devotees.
57 By staying with these sages devoted only to sacrifices, I
will become lax in chanting the mantra, taught by my spiritual
guru, that shows me such good results.
Srila Sanatana Gosvami explains that from chanting this
mantra came the results of kingdoms on earth, the kingship of
Svarga, and the attainment of Maharloka.
58 Showing all respect to them, but not accepting the status
of a brahmana, I continued to live there, enjoying the great
happiness of the Prajapatis.
59 In that place is no fault, lamentation, or anxiety. There
is nothing but festivals of sacrifices for the pleasure of the
Lord of Sacrifices.
60 However, when the sacrifices are over, and the Lord
disappears, there is suffering, and when the sacrifices are
performed and the Lord appears, again there is happiness.
61 When the three worlds burn at the end of a thousand
catur-yugas, a time that here is a single day, (the sages) go to
Janaloka.
62 Then, when it was like night, and there were no
sacrifices, the Lord of Sacrifices was not seen. For me this was
a fire greater than the fire of devastation.
63 Then, going to Sri Purusottama-ksetra, which stands in
the shade of an eternal banyan tree, I saw Lord Jagannatha. Thus
I became happy.
Srila Sanatana Gosvami explains that because it is shaded
by that eternal banyan tree, Purusottama-ksetra is not destroyed
at the time of cosmic devastation, but stays there
eternally.
64 When I returned to Maharloka my chanting done in secret
as before, made me unhappy, for I wished to see the earth.
Srila Sanatana Gosvami explains that he wished to see
Vrndavana.
65-6 When I worshipped Him, the Lord, who was an ocean of
kindness, appeared, and when He affectionately called me and
gracefully ate what I offered, all my unhappiness went away, as
darkness goes with the rising of the sun. Now, bound by desires,
I had no power to go anywhere else, even at night.
Srila Sanatana Gosvami explains that, shackled by the
desire to see and worship the Lord of sacrifices, Gopa-kumara
would not go to Purusottama-ksetra, or any other place, at the
time of (Brahma's) night.
67 One day a naked and very splendid boy, five or six years
of age, came from the higher planets.
68 Leaving their sacrifices, standing up with devotion, and
bowing down, the great sages worshipped that meditating sage as
if he were the Lord of sacrifices.
69 After he left I asked the great sages: Who is he? Where
is he from? Why do you worship him?
70 (The great sages said:) His name is Sanat-kumara. He is
older than we. He is a great soul. He is the first guru of the
atmaramas (they who take pleasure in the Supreme) and the
apta-kamas (they who have attained all desires). He has taken
the great vow (of celibacy).
71 He lives in a higher world named Tapoloka with three
brothers, great yogi as he is.
Srila Sanatana Gosvami explains that Tapoloka is above
Maharloka.
72 That place is attained only by the celibate sages. There
the auspicious happiness of the celibate sages is millions of
times greater than the happiness of the Prajapatis.
73 We householders abandoned our duties and worshipped
Sanat-kumara because He is as much to be worshipped as the Lord
of sacrifices Himself.
Srila Sanatana Gosvami explains that Sanat-kumara should be
worshipped because: 1. He is a form of the Supreme Personality
of Godhead, 2. He is an incarnation of the Supreme Personality
of Godhead, and 3. He is a great devotee of the Supreme
Personality of Godhead.
74 Sri Gopa-kumara said: Then in my heart I thought: What
happiness do they experience there? How many are like them? What
form of the Lord do they worship?
75 Wishing to see them, and my heart fixed on them, I
chanted, became very powerful, and quickly went to their
world.
76 There I saw glorious Sanaka, Sanandana, Sanat-kumara, and
the fourth Sanatana.
77 They were being worshipped by other sages like
themselves. They were happily conversing, but those like myself
could not understand their words.
Srila Sanatana Gosvami explains that a sample of their
conversation is found in the Prayers by the Personified Vedas
chapter of the Tenth Canto of Srimad-Bhagavatam.
78 Although they were not like the Supreme Personality of
Godhead Himself, still, simply by seeing them I felt great
happiness.
Srila Sanatana Gosvami explains that they did not have four
armed-forms, or supreme power and opulence, as the Lord
does.
79 To see the Lord of the universes as I had before, I
wandered among the sages fixed in meditation.
Srila Sanatana Gosvami explains that, expecting to find the
Supreme Lord, as he had found Him in Svargaloka and Maharloka,
Gopa-kumara visited many places in Tapoloka. He did not find the
Lord, but instead found only yogis living alone, hardly talking
to each other, and rapt in meditation.
80 Not seeing Him anywhere, I asked the sages about Him. As
I bowed before them and recited prayers, they did not even see
me.
Srila Sanatana Gosvami explains that he asked the sages:
"Where is the Supreme Lord?"
81 Almost always situated in ecstatic trance, finding
pleasure in the Supreme, all their desires fulfilled, and served
by the mystic perfections, all were perfect celibate
sages.
Srila Sanatana Gosvami explains that the words "almost
always" mean that sometimes they would converse amongst
themselves, and sometimes they would perform external worship of
the Lord.
82 My great desire to see the Lord did not bear fruit.
Indeed, it seemed to be checked by associating with the
sages.
83 Because of seeing their great power, I stayed among them,
and because of respect for my guru's words, and also because I
had seen the results it brings, I did not abandon my
chanting.
Srila Sanatana Gosvami explains that Gopa-kumara's guru had
ordered him: "Never abandon your chanting."
84 Because this place is naturally very pleasing to the
heart, my chanting increased, and with that, my desire to see
the Lord also increased.
85 Seeing that I desired to go to Nilacala and see Lord
Jagannatha, Pippalayana Muni said to Me:
86 Why do you wish to leave this great place and go to
another? Why would you go to see the Supreme Lord with your
eyes?
Srila Sanatana Gosvami explains that here the sage implies
that the Supreme Lord is beyond the perception of the eyes and
other senses.
87 Fix your mind in meditation and you will always see Him
everywhere, within and without, as if He were always before
you.
88 In this way, and not in another way, the Supreme Self,
Lord Vasudeva, whose form is eternal and full of knowledge and
bliss, will always appear in your purified heart.
Srila Sanatana Gosvami explains that this way to see the
Lord is described in Srimad-Bhagavatam 4.3.23. Pippalayana Muni
here implies that because the Supreme Lord is all-pervading and
is manifest only by His own wish, He cannot be seen with the
eyes or other senses.
89 Because one cannot actually see without the action of the
mind, the action of seeing the Lord with one's eyes is only
perfectly done when the mind is also fixed on Him.
90 The happiness of all the senses rests in the happiness of
the mind, and the actions of the words, eyes, ears, and other
senses also rest in the actions of the mind.
91 Without the action of the mind, the actions of all the
senses are fruitless. When the mind does not act, one cannot
experience anything.
92 If sometimes, out of love for His devotee, the Lord
appears and is seen with the eyes, He is actually seen with the
eye of transcendental knowledge, although one may think He is
seen with the physical eyes.
Srila Sanatana Gosvami explains that someone may protest:
"Dhruva, Prahlad, and others saw the Lord with their eyes!" To
answer, Pippalayana Muni speaks this verse. He asserts that the
senses are helpless without the mind.
93 Or if, by the power of His mercy, He is seen by the
external eyes, the bliss of seeing Him is felt in the
mind.
Srila Sanatana Gosvami explains that the power of the
Lord's mercy is described in the following words (of Srila
Sridhara Svami):
"The Supreme Personality of Godhead has the form of
sac-cid-ananda, transcendental bliss, knowledge and eternity. I
offer my respectful obeisances unto He who turns the dumb into
eloquent speakers and enables the lame to cross mountains. Such
is the mercy of the Lord."*
94 After (He is no longer visible to the eyes) He still
enjoys pastimes in the mind. The mind is the place where the
happiness of seeing Him is felt.
95 By His mercy the happiness in the mind expands. The
happiness in the senses has no power to expand in that
way.
96 When one sees the Lord in meditation it is as if one sees
Him directly. The demigod Brahma gives evidence for this special
mercy of the Lord.
Srila Sanatana Gosvami explains that, seen in meditation,
the Lord grants benedictions, talks with the devotee, touches
him, and relates to him in many ways. Lord Brahma's vision of
the Lord is described in Srimad Bhagavatam 2.9.9, 2.9.14,
2.9.17-18, 2.9.37, 3.8.22-23, 3.8.33, 3.9.29, and 3.9.29.
97 It is said that the direct sight of the Lord delights the
devotees, but fills Kamsa, Duryodhana, and those like them with
fear and a host of faults.
Srila Sanatana Gosvami explains that anger and envy are
examples of some of the faults here.
98-9 Even though they directly saw Lord Narayana's handsome,
glorious, blissful form, which with its virtues delights all the
senses, Madhu, Kaitabha, and a host of other sinful demons would
not abandon their wickedness, which tormented everyone.
100 To show the glories of devotional service, the blissful
Lord delights His devotees and hides that delight from
others.
Srila Sanatana Gosvami explains that as a fire's heat is
concealed by smoke, so the Lord conceals from the demons the
bliss of seeing Him. This verse is explained in
Srimad-Bhagavatam 7.1.18.
101 Of the nine ways of devotional service, remembering the
Lord is the best, for it engages the mind, which is the best of
the senses.
102 The mind is able, without stopping, and as much as it
wishes, to give the Lord pure love, the most confidential of
spiritual gifts.
Srila Sanatana Gosvami explains that love for the Lord is
more confidential than transcendental knowledge and
renunciation. The word "avisramam" here means "without
impediment".
103-5 Pure love, which is the goal to be attained by other
spiritual practices, which is the best of the best of all goals
of life, which is the only powerful way to bring the Supreme
Lord under one's dominion, which is only attained by the Lord's
mercy, which is the only treasure of the devotees, which is
flooded with the sweetness of wonderful transcendental bliss,
which is glorious beyond description, and which manifests the
transformations of ecstasy, arises from the actions of the
mind.
Srila Sanatana Gosvami explains that the other spiritual
practices begin with transcendental knowledge and renunciation,
and the goals of life are piety, sense gratification, economic
development and liberation.
106-7 If you think meditation is difficult for the mind, or
if you wish to see the Lord and thus make your eyes fruitful,
then go to Bharata-varsa and on Gandha-madana Mountain see Lord
Narayana, the friend of Nara.
108 Fixed in meditation, we see Him within and without.
Therefore we never suffer separation from Him. That is why the
Lord has gone there.
Srila Sanatana Gosvami explains that someone may ask: "Why
do the sages stay in Tapoloka if the Lord is not present?
Someone may also ask: "How can the Lord who loves His devotees,
leave that place and go somewhere else?" The answer is given in
this verse.
109 As a very austere brahmacari archery-teacher with matter
locks of hair, he stays there to benefit the world with His
teachings.
Srila Sanatana Gosvami explains that the word "hita" means
that His teachings brought auspiciousness to the people.
110 Seeing that I wished to go there, the four sages headed
by Sanaka said to me: "Go there!" They showed me many forms of
the Lord.
111 The first one became Lord Narayana. Another became the
form of Vishnu. Another became the Lord of sacrifices. Another
assumed many different forms.
Srila Sanatana Gosvami explains that the first one was
perhaps Sanaka, or perhaps another of the Kumaras. The form of
Lord Vishnu here was either Lord Upendra, whom Gopa-kumara had
seen in Svargaloka or perhaps it was a form like His. The Lord
of sacrifices is the Deity worshipped on Maharloka. The forms of
Lord Nrsimha and Lord Vamana were among the many different
forms.
112 Trembling with fear and bowing down, with folded hands I
said to Them: "O Lords who love the poor, please forgive my
horrible offenses."
113 They touched me on the head and I entered a trance of
meditation and saw those forms again as before. Sometimes, by
the power of meditation, I still see those forms as if They were
right before my eyes.
114 As I chanted my mantra, I found happiness and faith.
Then the sweetness of Vrajabhumi agitated my mind.
Srila Sanatana Gosvami explains that by chanting he
remembered Vrajabhumi and then became agitated with the
suffering of separation from it.
115 Sometimes I experience a certain state like deep sleep,
where I see many forms of the Lord. That state hinders my
chanting.
Srila Sanatana Gosvami explains that the state described
here is ecstatic trance (samadhi), where the mind and all the
senses became inactive.
116 For this I lamented. I wished to go to Nilacala.
Consoling me, the sages asked what had happened.
117 Hearing my lament, they praised me. I could not
understand. I became unhappy.
118 Then, by the power of my regular practice, I saw, as if
before my eyes, the Lord of the universes in many forms,
everywhere, within and without.
119 Sometimes seeing Sanaka and the other sages so rapt in
meditation that they manifested forms of the Lord, I became very
happy.
120 Even when there were no such displays I did not lament
with a desire to see them. In this way I happily lived there for
many days.
121 One time, as on his swan he was kindly going to see his
devotees at Puskaradvipa, four-headed Brahma came.
122 Humbly bowing down, Sanaka and the other sages
respectfully worshipped the elderly, supremely opulent
demigod.
Srila Sanatana Gosvami explains that Brahma's opulences
included being accompanied by a great entourage. Although he had
a white beard, he was not conquered by old age because, as an
incarnation of the Personality of Godhead, his form was eternal
and full of knowledge and bliss.
123 Blessing them, affectionately smelling their heads, and
speaking some instructions, he quickly left for
Puskaradvipa.
Srila Sanatana Gosvami explains that he instructed them on
the secrets of devotional service to the Lord.
124 When I asked about him, the sages laughed and said: "O
cowherd, after coming here even now you don't know who he
is!"
125 "He is our father, Brahma, who is the leader of the
Prajapatis and the creator of the universe, who was self-born,
who is most exalted, and who protects and teaches the
universe.
Srila Sanatana Gosvami explains that Brahma by giving the
universe the Vedas, teaches the principles of religion.
126 His realm, named Satyaloka, which is attained by those
pure souls that follow religious principles for a hundred
births, is splendidly manifest above all the worlds.
Srila Sanatana Gosvami explains that this is described in
Srimad-Bhagavatam 4.24.29.
127 In his realm is Vaikunthaloka, where the thousand-headed
Supreme Person, the Lord of the universes, stays
eternally.
128 In the Sruti-sastra it is heard that Brahma is like the
Supreme Lord's son. There is no difference. We think Brahma
playfully appears in two forms.
Srila Sanatana Gosvami explains that the two forms are
four-headed Brahma and the thousand-headed Lord of the
universes.
129 Sri Gopa-kumara said: Hearing this, I chanted my mantra
and, in a trance of meditation, went to Tapoloka to see the
Supreme Person.
130 After a moment I opened my eyes and saw that i was in
Brahmaloka and I also saw the Lord of the universes...
131 ...who was very great, who had a thousand handsome arms,
heads, feet, who was splendid as a monsoon cloud, who was
opulent with many tasteful ornaments, who was an ocean of
splendour, whose navel was a lotus, who reclined on the couch of
Lord Ananta's coils, who delighted every eye...
132 ...whose feet were massaged by the goddess of fortune,
who glanced at Garuda standing with folded hands, who was
worshipped by Brahma with great opulences and treated with great
love, who placed His attention on Narada's loving
devotion...
Srila Sanatana Gosvami explains that the first way Brahma
expressed his love was by touching the Lord's lotus hands.
Narada expressed his devotion by singing and dancing.
133 ...who to Brahma was carefully teaching the path of
devotional service, the great secret of the Vedas, who was
splendidly manifest in His regal palace...
134 ...who happily heard jubilant Brahma humbly repeating
what he had learned, whose feet Brahma worshipped again and
again...
135 ...who is the husband of the goddess of fortune, and to
whose side the goddess of fortune, seeing me faint in ecstasy,
and reviving me, and being affectionate as if I were her own
son, brought me.
136 Gazing at the Lord, and again and again bowing before
Him, I said to my heart: "O heart, today you have attained your
desire. Now you may enjoy eternal happiness.
137 "This place is free of all lamentation, fear and
suffering. It is full of supreme opulence and supreme bliss. It
is worshipped by the universes.
Srila Sanatana Gosvami explains that this is a description
of Satyaloka.
138 "O brother, here the Lord of the universes, situated at
the highest pinnacle of all glory, shines with great
splendour.
139 "Aware that the goddess of fortune is affectionate to
you, gaze now on the Lord with your eyes. Conquer your grieving
over Mathura and Vrajabhumi and your desire to go to another
place.
Srila Sanatana Gosvami explains that the grief is out of
separation from Mathura and Vrajabhumi. The other place is
Nilacala.
140 "If you wish that the Lord of the universes love you as
He does Brahma, the by the power of the mantra you learned from
a great soul, your wish will be fulfilled."
141 Then the Lord enjoyed pastimes of sleep, and at a
certain time the creation was again manifest on the lotus of
worlds born from the Lord's navel. Seeing this, Brahma came out
to perform His duties.
Srila Sanatana Gosvami explains that because the Lord is
spiritual He does not sleep. That is why the word "pastimes of
sleep" is used. Brahma had been in the Lord's abode. He left and
went to his own abode to perform his duties in the world.
142 Seeing both the Lord's wonderful form below and the
universe on the lotus of His navel, and also seeing the currents
of divine love flowing in four-headed Brahma as He heard
confidential teachings from the Lord, I happily lived
there.
Srila Sanatana Gosvami explains that the Lord's teachings
were about the secrets of pure devotional service.
143 During the night, when all the three worlds perished and
all was flooded by an ocean accompanied by Brahma the Lord
happily rested on Lord Ananta Sesa.
Srila Sanatana Gosvami explains that the night here is
Brahma's night, which occurs after one thousand catur-yugas. The
Lord here is the thousand-headed form of the Lord.
144 By Brahmaloka's power I saw the Lord as the residents of
Janaloka and other planets glorified Him with many wonderful
prayers.
145 If the Lord went somewhere we suffered. When He returned
our suffering perished at its root.
146 After some days, one morning Brahma touched some foam
and it suddenly became a demon.
Srila Sanatana Gosvami explains that this foam was on the
ocean of cosmic devastation.
147 Brahma fled in fear. The Lord killed the demon. When
terrified Brahma did not return, the Lord appointed me to his
post.
148 I created Vaishnavas to increase the world's devotion to
the Lord, and I appointed Vaishnavas to all the different
administrative posts.
Srila Sanatana Gosvami explains that these were the posts
of the demigods, such as Prajapati, Candra, and Surya.
149 In place after place worshipping the Lord with
asvamedha-yajnas and other sacrifices, I flooded the universe
with happiness.
150-2 Although I was elevated to the post of Brahma, and
although the personified Vedas, sacrifices, Puranas, Itihasas,
Agamas, and holy places, as well as the maharsis and brahmarsis,
again and again very happily offered prayers to me, I did not
abandon my humility. Still, drowning in the waves of the ocean
of a Brahma's duties, my heart became filled with anxieties, and
I could not enjoy serving the Lord as before.
153 Although I heard that I would live for two parardhas
(many millions of years), I was still afraid of time. My
chanting also brought me great distress.
Srila Sanatana Gosvami explains that to overcome his fears,
Gopa-kumara chanted his mantra, but the chanting made him yearn
for Vrajabhumi.
154 The Lord of the universes was affectionate to me as if I
were His son. This made me happy and destroyed the sadness in my
heart.
155 Serving Him, thinking of Him as my father, and staying
near Him, I sometimes offended Him, but He forgave me.
156 Although I was anxious at heart, the goddess of fortune
loved me as if she were my mother, and that made me happy. In
this way I lived there for a long time.
157 One day, hearing the people of that planet praise a
person about to attain impersonal liberation, I asked them about
that wonderful thing.
Srila Sanatana Gosvami explains that this person had
attained liberation in Bharata-varsa, Gopa-kumara asked: "What
is liberation? How is it attained?"
158 I heard from them that impersonal liberation is very
important and very difficult to attain. Again I asked those
all-knowing sages: "When one desires it, by what method does he
attain it?"
159 The goddesses of the Upanisads, accompanied by the
personified Srutis and Smrtis, then said: "Impersonal liberation
is attained by knowledge alone. It is not attained in any other
way."
Srila Sanatana Gosvami explains that this is confirmed in
the Svetasvatara Upanisad (6.8 and 6.15)
By knowing the Supreme, one travels beyond death. There is
no other way.
160 Some Puranas and Agamas then very gravely said that
transcendental knowledge, which is so difficult to attain, is
easily attained by devotional service to the Lord.
Srila Sanatana Gosvami explains that the Puranas and
Agamas, who were here accompanied by the Pancaratras and other
scriptures, are very expert in preaching the service of the
Lord. The word "gambhiryam" here means that they spoke without
wavering. Although liberation is attained by transcendental
knowledge, transcendental knowledge is difficult to attain save
by devotional service to the Lord.
161 Then some Srutis and Smrtis were seen to agree with that
idea, that transcendental knowledge is easily attained by
devotional service to the Lord.
Srila Sanatana Gosvami explains that this is confirmed by
the following quotations:
"For one who has firm devotion to Lord Janardana, the
master of the demigods, all good things come. That is why the
devotees are the best of all transcendentalists."
-Brhan-Naradiya Purana
"As all living entities take shelter of their mother, so
all perfections take shelter of devotional service."
-Vaishnava-sastra
"My dear Arjuna, only by undivided devotional service can I
be understood as I am, standing before you, and can thus be seen
directly. Only in this way can you enter into the mysteries of
My understanding."*
-Bhagavad-gita 11.54
"Good children, wealth, beautiful wife, precious necklaces,
palaces, horses, elephants, pleasures, residence in Svargaloka
and liberation are never far from devotional service."
-Padma Purana
162 Refusing to hear these words, some great Upanisads,
along with their Agamas and other scriptures became angry. They
agreed with a more direct view.
Srila Sanatana Gosvami explains that the scriptures here
are the great Upanisads very devoted to the glories of the
Supreme Lord. The Agamas here are the scriptures that follow
these Upanisads, and the other scriptures are some Puranas and
other scriptures. The more direct view here is their opinion
that only by devotional service can liberation easily be
attained. This view is confirmed by the following
quotations:
"O best of brahmanas, they who are devoted to Lord Hari
attain the goals of human life, namely: piety, economic
development, sense gratification, liberation. Of this there is
no doubt."
-Brhan-Naradiya Purana
"O Lord, liberation rests in the hand of a person devoted
to You, the root from which all the universes have sprouted.
What use does he have for piety, economic development, and sense
gratification?"
-Vishnu Purana
163 Some confidential Upanisads along with some confidential
Agamas and Puranas, smiled and remained silent.
Srila Sanatana Gosvami explains that the Srimad-Bhagavatam
and Vaishnava-tantras were part of this group. Perhaps they were
surprised that the Lord's glories, which are so clearly
described in the scriptures, remained unknown to these so-called
all-knowing sages. Therefore they were silent. Or perhaps they
were silent because they were so convinced that devotional
service grants liberation that they had only contempt for those
who did not agree. Or perhaps they thought it not proper to
reveal this confidential truth to such an unqualified audience.
The truth is that pious works and rituals, cultivation of
knowledge, and liberation are only steps leading to devotional
service. The scriptures here thought it not the proper time to
explain this.
164-5 Then the Agama-sastras debated with the Puranas and
Amnayas whether or not liberation is attained simply by chanting
mantras of the Supreme Lord. Not tolerating this, many Puranas,
Agamas and Upanisads covered their ears and left.
Srila Sanatana Gosvami explains that the scriptures that
left were the same ones that smiled and remained silent before.
They left because the discussion was not even slightly touched
by the slightest scent of the great glories of devotional
service to the Lord.
166 Then, on the meditation of the great Puranas and great
Upanisads, the Agamas were declared the victors. This pleased
me.
Srila Sanatana Gosvami explains that the scriptures that
left were considered neutral, not taking either side, and
therefore they were called to decide the case. Hearing the
arguments of both sides, they decided that the winners were the
Agamas, whose opinion was that merely by chanting mantras of the
Supreme Lord one may certainly become liberated. Their view is
confirmed by the following quotations:
"They who go to Candraloka, Suryaloka, and other material
planets, return again, but they who chant the twelve-syllable
mantra glorifying the Supreme Lord never return."
-Vishnu Purana
"The Supreme Lord is pleased when He is regularly glorified
by mantra-chanting. He gives many great happinesses and eternal
liberation to the chanter."
-Padmanabhiya
167 Understanding their exalted nature, I humbly glorified
these Puranas and Agamas, and brought them to my own
assembly.
168 When I respectfully asked them about the truth, the
Srimad-Bhagavatam and other Agamas that teach the Vaishnava
conclusion, accompanied by the crowns of the Sruti, spoke.
Srila Sanatana Gosvami explains that he asked them why they
smiled, remained silent, covered their ears, and left the
assembly. The crowns of the Sruti are the confidential
Upanisads.
169 The devotional scriptures said: O deva who has attained
the Brahma's post, made willing to speak by your many virtues,
we will tell you something more to be guarded than the greatest
treasure.
170 We, who are intent on devotional service to the Lord,
have sometimes discussed impersonal liberation and its
associates. We have criticised it, and we say it should be
completely rejected.
171 Sometimes, in order to describe the glory of devotional
service, we have also described impersonal liberation.
Impersonal liberation does not fulfil the purpose of life. In it
is not the slightest scent of happiness.
Srila Sanatana Gosvami explains that the happiness of
devotional service is many millions of millions of times greater
than the happiness of impersonal liberation. Actually, there is
no happiness in impersonal liberation.
172 The happiness in impersonal liberation is like the
happiness in having good health or in sleeping soundly. The
ignorant call it happiness. The ignorant are pleased by
it.
Srila Sanatana Gosvami explains that the happiness in good
health and sound sleep are not positive happiness, but merely
the absence of pain. This is seen in the statement "I slept
happily. I don't remember a thing." The happiness of impersonal
liberation is like that. It is only some relief from the
sufferings of the world of birth and death. Impersonal
liberation is described by Lord Brahma in Srimad-Bhagavatam
10.14.26.
173 Entering the ear, or spoken only once, even the dim
reflection of the Lord's holy name brings prefect
liberation.
Srila Sanatana Gosvami explains that even if one chants as
a joke, or even if one chants to mock the holy name, one still
attains liberation. This is described in Srimad-Bhagavatam
6.3.24
"Ajamila, for example, was extremely sinful, but while
dying he merely chanted the holy name, and although calling his
son, he achieved complete liberation because he remembered the
name of Narayana."*
This is also described in the story of Satyatapa in the
Varaha Purana:
A demon once came to eat a brahmana who was chanting the
holy name in the water. By hearing the holy name from his dying
victim, the demon became liberated."
174 The Vedas, Puranas and other scriptures say that only
they who have no good sense like impersonal liberation.
175 Impersonal liberation may vanquish all sufferings, or it
may end actions done in ignorance, or it may, by enabling one to
renounce the unreal forms made by the illusory potency, give
direct perception of the self to the individual spirit soul, who
is really eternal, full of knowledge, and full of bliss, but the
happiness it gives is very slight.
Srila Sanatana Gosvami explains that liberation is
described in Srimad-Bhagavatam 2.10.6.
177 (The proponents of impersonal liberation) say that the
pure soul is in reality quality-less, solitary, formless,
inactive Brahman.
Srila Sanatana Gosvami explains that they say Brahman has
no qualities, such as mercy, is alone and does not associate
with the great devotees or anyone else, does not have wonderful
forms, and does not enjoy any sweet pastimes. It is the personal
form of the Lord, which is eternal and full of knowledge and
bliss, that is and does all this. By seeing Him one can
experience happiness.
178 The Supreme Person, however, is the ultimate form of
Brahman. He is the Supersoul. He is the Supreme controller. His
form is eternal and full of knowledge and bliss. He is an ocean
of glory.
Srila Sanatana Gosvami explains that these statements are
confirmed in Bhagavad-gita 10.12 and 14.27 and Srimad-Bhagavatam
10.87.1.
179 The presence and absence of all qualities, as well as a
host of other contradictions, are all present in Him. He is
famous as the opulent Supreme Person and the Brahma. He is
both.
Srila Sanatana Gosvami explains that as many rivers flow
into the ocean, so many contradictory features are present in
the Supreme Lord. As the Brahman, He has no qualities, and as
the Supersoul and the Supreme Controller, He has qualities.
Another example is that in some scriptures it is said He has no
name, and in others His names are given. The Vedic literatures
describe this in these words:
"Because the Supreme Lord's qualities cannot be completely
known, it is said He has no name. Because the Supreme Lord's
form is not material, it is said He has no form."
The Lord has spiritual qualities, but because His qualities
are not material it may be said, in one sense, that He has no
qualities.
180 Therefore, by devotional service one may see the Lord's
intensely blissful, glorious lotus feet. In this way one
experiences intense bliss.
Srila Sanatana Gosvami explains that the personal feature
of the Supreme Lord is the origin of the impersonal Brahman.
This is explained in Bhagavad-gita 14.27 and Brahma-samhita
5.40
181 Sri Krsna's feet are the personification of happiness.
They are a great reservoir of happiness. They are as sweet as
sugar. Impersonal Brahman has only slight happiness.
182 If the individual spirit soul is Param Brahman (spirit)
then he must also be the Supreme Personality of Godhead, who is
full of eternity, knowledge and bliss.
Srila Sanatana Gosvami explains that Srimad-Bhagavatam
(2.7.11) explains that Brahman is a feature of the Supreme
Personality of Godhead. If the individual spirit souls are
Brahman, then they are also a feature of the Supreme Personality
of Godhead.
183 The truth is that the individual spirit souls are parts
of the Supreme Personality of Godhead as rays of light are parts
of the sun.
184 The individual spirit souls are eternally different from
the Supreme Personality of Godhead. They are different as rays
of light are different from the sun, sparks are different from a
fire, and waves are different from the ocean.
185 By the Lord's eternal potency, which is full of
spiritual pastimes and opulences, and which is called Mahamaya
and Yogamaya, the difference between the individual spirit souls
and the Supreme Personality of Godhead is established
eternally.
186 Therefore the devotees consider that the individual
spirit souls are both different from the Lord and not different
from Him. In the liberated condition the difference is
prominent.
Srila Sanatana Gosvami explains that because the individual
spirit souls are Brahman they are not different from the Supreme
and because they are only parts of Him they are different from
Him. Even Sankaracarya agrees that the liberated souls are
different from the Lord, for he says:
"Even the liberated souls have form. They worship the
Supreme Personality of Godhead and enjoy pastimes with
Him."
That the liberated souls worship the Supreme Personality of
Godhead is also confirmed in Srimad-Bhagavatam 6.14.5.
187 Although the individual spirit souls have forms that are
eternal and full of knowledge and bliss, by the influence of
Lord Krsna's maya, which places them in ignorance without
beginning and makes them forget the truth, they become
bewildered and wander in the world of birth and death.
188 When he understands his own nature, material illusion
departs, and he becomes liberated. Then he understands that he
is an intensely blissful part and parcel of the Supreme
Brahman.
189 In every circumstance one reaps the fruit of his
actions. In the liberation attained by knowledge of one's own
self, the fruit is only slight happiness.
190 Persons who yearn for Svargaloka praise the celestial
worlds. In the same way persons who, because they are tormented
by the world of birth and death and cannot taste nectar, yearn
for impersonal liberation, again and again praise impersonal
liberation.
191 The ultimate happiness is in devotional service. That
happiness is attained by they who serve the Lord's glorious
lotus feet.
192 To describe the greatness of the happiness in devotional
service we have spoken the word "ultimate". This means it has no
limit.
193 The happiness of devotional service increases at every
moment. Its greatness has no limit. However the Brahman
happiness in impersonal liberation does not increase. It stays
within its limits.
194 There are the Supersoul, the impersonal Brahman, and the
Supreme Controller. Because these three are one the difference
between them is destroyed.
195 In truth, the individual spirit souls are eternally
different from the Supreme. Then again, because they are His
parts and parcels they are not different from Him. Then the
difference is destroyed.
196 In this, our final conclusion, which is perfectly
logical, and which proclaims that the individual spirit souls
and the Supreme are simultaneously one and different, there is
no flaw.
Srila Sanatana Gosvami explains that even Sankaracarya
admitted that the individual spirit souls are subordinate to the
Supreme. Sankara prayed:
"O Lord, even when all differences between us have gone,
still I am Yours, but You never become mine. A wave is the
property of the ocean, but the ocean never becomes the property
of the a wave."
197 As the words of great souls quoted here by us are always
conclusive evidence, so the actions of great souls are also
evidence.
Srila Sanatana Gosvami explains that this evidence includes
Srimad-Bhagavatam 1.7.10, 6.17.28 and 10.87.21, as well as the
statement of Hanuman:
"I have no desire for any liberation from the bonds of
birth and death that will break the relationship where You are
the Master and I the servant."
198 Many histories support this view. They are not myths or
fables.
Srila Sanatana Gosvami gives Srimad-Bhagavatam 4.20.31-32
as an example.
199 They who think these stories myths become offenders and
are thrown into a terrible hell.
Srila Sanatana Gosvami quotes the Naradiya Purana:
"O best of brahmanas, they suffer in hell who claim that
the stories in the Puranas, which teach the path of religion,
are myths."
200 How can impersonal liberation be worthy of praise when
even the demons, who are criticised by the scriptures, and who
kill cows, brahmanas and others, attain it?
Srila Sanatana Gosvami explains that the demons' killing of
others is described in the advice given by Kamsa's ministers in
Srimad-Bhagavatam 10.4.40.
201 The devotees and demons are opposite in all respects.
Therefore their destinations and the ways they attain it must
also be opposite.
Srila Sanatana Gosvami explains that the goal of the
devotee is to love the Supreme Lord and the devotees attain it
by worshipping the Lord's lotus feet. The goal of the demons is
impersonal liberation and the demons attain it by following the
theory of impersonalism. Sometimes anger or other vices may also
lead to the devotee's goal. This is explained in
Srimad-Bhagavatam 10.97.23:
"By practising the mystic yoga system and controlling their
breath, the great sages conquered the mind and senses. Thus
engaging in mystic yoga, they saw the Supersoul within their
hearts and ultimately entered into the impersonal Brahma.
However, even the enemies of the Supreme Personality of Godhead
attain that position simply by thinking of the Supreme Lord. The
damsels of Vraja, the gopis, simply wanted to embrace Krsna and
hold His arms, which are like serpents. Being attracted by the
beauty of Krsna they ultimately acquired a taste for the nectar
of the Lord's lotus feet. We can also taste the nectar of
Krsna's lotus feet by following in the footsteps of the
gopis."*
This is also described in Srimad-Bhagavatam 7.1.30
"Many, many persons have attained liberation simply by
thinking of Krsna with great attention and giving up sinful
activities. This great attention may be due to lusty desires,
inimical feelings, fear, affection, or devotional service. I
shall now explain how one receives Krsna's mercy simply by
concentrating one's mind upon Him."*
202 By devotional service to Lord Krsna one becomes saintly.
Devotional service is the best way to progress in spiritual
life. By devotional service one attains the Lord's two lotus
feet as the result of his efforts.
Srila Sanatana Gosvami explains that Lord Krsna Himself
glorifies the devotee in these words (Srimad-Bhagavatam
9.4.63-68):
"I am completely under the control of My devotees. Indeed,
I am not at all independent. Because My devotees are devoid of
all material desires, I sit only within the cores of their
hearts. What to speak of My devotee, even those who are devotees
of My devotees are very dear to Me.*
"O best of the brahmanas, without saintly persons for whom
I am the only destination, I do not desire to enjoy My
transcendental bliss and My supreme opulences.*
"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?*
"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, brings Me
under their full control."*
"My devotees, who are always satisfied to be engaged in My
loving service are not interested even in the four principles of
liberation (salokya, sarupya, samipya and sarsti), 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?*
"The pure devotee is always within the core of My heart,
and I am always in the heart of My pure devotee. My devotees do
not know anything else but me, and I do not know anyone else but
them."*
203 The great souls who know the truth and relish the nectar
of devotional service to the Lord attain the nectar of the
Lord's lotus feet as the result of their efforts.
204 The nectar of Lord Krsna's lotus feet is attained only
by Lord Krsna's mercy. It is not attained by pious fruitive
work, philosophical speculation, or renunciation.
Srila Sanatana Gosvami explains that this is described in
Srimad-Bhagavatam 10.14.8, 5.19.19, 11.20.35-36, 11.20.9, and
5.5.2-3.
205 Pious fruitive work interferes with devotional service
and dry renunciation destroys it. However when these two are
purified they help it.
Srila Sanatana Gosvami says this is described in
Srimad-Bhagavatam 11.2.42 and 11.20.31-33.
206 Because of the Lord's mercy and the devotees'
association, the self-satisfied sages abandon their faith in
impersonal Brahman and enter the path of devotional
service.
Srila Sanatana Gosvami explains that this is described in
Srimad-Bhagavatam 11.19.3.
207 They become liberated and by the Lord's potency they
attain bodies of eternity, knowledge and bliss. With spiritual
senses they serve Lord Hari.
Srila Sanatana Gosvami explains that the exalted position
of the devotees is described in Srimad-Bhagavatam 6.14.5.
208 The happiness of the impersonalists is attained by
renunciation of false-ego. That renunciation is easily done by
they who know the truth.
209 Although impersonal liberation may come from devotional
service, the devotees never accept the happiness of the
impersonalists, for it checks their love for the Lord.
210 Love that can never be satisfied is the great result of
devotional service. The devotees think all other results should
be given up.
211 Because the happiness of the impersonalists comes
without devotional service, it does not satisfy the heart. The
great devotees do not think it very good.
212 By devotedly performing one's own religious duties one
attains the purity of heart that brings the happiness of the
impersonalists. By performing this external devotional service
one attains a slight result, but by performing internal
devotional service one attains a very great result.
Srila Sanatana Gosvami explains that internal devotional
service consists of hearing and chanting the Lord's
glories.
213 Leaving the happiness of the impersonalists behind, the
devotees worship the Lord's lotus feet without stop and quickly
attain great happiness and faith in devotional service.
Srila Sanatana Gosvami explains that this is described in
Srimad-Bhagavatam 10.14.8.
214 In devotional service the person who experiences, what
he experiences, and the activities of the senses by which he
experiences, are all manifested in many different ways.
Srila Sanatana Gosvami explains that the person who
experiences is the devotee, who thinks "I am the Lord's
servant", or who thinks himself related to the Lord in any one
of a number of ways. What he experiences is the Lord, who
manifests many very wonderful and sweet transcendental forms
pastimes, and other features. The devotee experiences through
the activities of the senses, which include a host of devotional
activities beginning with hearing and chanting.
215 Because the mind remains inactive, no happiness can be
perceived in the meditative trance of the impersonalists.
However, when the mind is active happiness shines through as
light shines through a crystal mountain.
Srila Sanatana Gosvami explains that in the trance of the
impersonalists the mind and senses are inactive, and therefore
neither happiness nor anything else can be perceived. In that
state there is only void. This is described in Srimad-Bhagavatam
10.84.29. However, for the devotees, who with love and devotion
actively serve the Lord's blissful lotus feet, great happiness
is experienced in the mind, intelligence and senses.
216 Therefore the happiness of devotional service, which
comes from the sweetness of the mercy of the Lord who loves His
devotees, is greater than the happiness created by the
meditative trance of the impersonalists.
217 The happiness in impersonal liberation is of only one
kind, but the happiness in devotional service is of a wonderful
variety of kinds. Therefore the happiness in devotional service
is different from the happiness in impersonal liberation. The
impersonalists cannot guess how great is the sweetness of the
pastimes of devotional service to Lord Hari.
218 Lord Vishnu, whose form is one, by employing His
transcendental potency, which is beyond the understanding of the
non-devotees, creates at every moment hundreds of newer and
newer wonderful sweetnesses of devotional service.
219 The Supreme Personality of Godhead is much sweeter than
the impersonal Brahman. The Lord gives His greatest mercy to His
devotees, who experience the highest bliss of the most intense
sweetness, a bliss that reviles and eclipses the happiness in
impersonal Brahman.
220 To splash His devotees with the waves of bliss of His
many kinds of sweetness, the Lord appears in many ways. His
Brahman feature has no variety, but His feature as the Supreme
Person eternally presents a wonderful variety to His devotees'
senses.
221 May Lord Krsna, whose opulence is eternal, whose great
variety of many features is eternal, whose handsomeness is
eternal, who is eternally surrounded by His eternal servants,
who is worshipped eternally, whose realm is eternal, and who
appears as the eternal, non-dual Brahman, protect you.
222 Although the wise do not push the hard thorns of logic
into the very soft nectar of devotional service, to please the
new devotees they do use those thorns against they who are
attached to impersonal liberation.
223-4 If you can see that impersonal liberation is very
insignificant, and if you desire the treasure that is faith in
pure devotional service to the Lord, then worship your
maha-mantra, and now hear a great secret that will please your
heart.
225 Outside the material universe, which is four billion
miles in diameter, are eight coverings, each one ten times
greater than the one before.
226 Crossing these coverings, one attains eternal
liberation, which is called Maha-kala-pura because the subtle
and gross material elements are not manifested there.
Srila Sanatana Gosvami explains that the Mahakala-pura here
may also be interpreted to mean the place Krsna and Arjuna
visited to rescue a brahmana's sons. The words "karya" and
"karana" may also be interpreted to mean "the material senses"
and "the gross material elements".
227 Each according to his own idea, the wise say that
indescribable place either has form or has no form.
228 By their own wish the Lord's servants go there and see
the Lord's pleasing, intensely spiritual form.
229 By the power of your maha-mantra you will attain the
result you so long desired.
230 If you are waiting here for a long time to pass, don't
continue to wait. Go to Sri Mathura's Vrajabhumi at once.
Srila Sanatana Gosvami explains that Gopa-kumara was
waiting for his lifetime as Brahma to end.
231 Sri Gopa-kumara said: O brahmana of Mathura in my heart
their words increased my devotion for the Lord.
232 The Supreme Person to whom I should be devoted is
present here as my father. Why should I leave and go to some
other place?
Srila Sanatana Gosvami explains that Lord Vishnu acted as
Brahma's affectionate father.
233 Then, to me, who was very anxious at heart, the merciful
Lord, knowing my thoughts, personally spoke the following words
of instruction:
234 The Supreme Lord said: Go to Mathura's Vrajabhumi, which
is most dear to Me, and which is decorated with the places of My
transcendental pastimes.
235 There a Lord Brahma prayed to become a blade of grass.
Unchanged after all this time, it is splendidly manifest as it
was before.
236 Again you will find your guru, who is very dear to Me.
By his mercy you will understand everything.
Srila Sanatana Gosvami explains that the word "nitaram"
here means "everything."
237 In the spiritual world of Maha-kala-pura you will see Me
at once. There you will attain transcendental bliss that will
please your heart.
238 By the power of my mercy wandering as you wish, you will
see hundreds of great wonders.
Srila Sanatana Gosvami explains that Gopa-kumara will
wander in the spiritual realms of Vaikunthaloka.
239 After some time all your desires will be fulfilled and
you will enjoy pastimes with Me in Vrndavana as you wish.
240 Sri Gopa-kumara said: Filled with both joy and grief, by
His order I at once came, travelling by the mind's power, to
beautiful Vrndavana.