- SB 4.23.1, SB 4.23.2, SB 4.23.3, SB 4.23.1–3
- TEXTS 1–3
- TEXT
- MaE}aeYa ovac
- d*îaTMaaNa& Pa[vYaSaMaek-da vENYa AaTMavaNa( )
- AaTMaNaa viDaRTaaXaezSvaNauSaGaR" Pa[JaaPaiTa" )) 1 ))
- JaGaTaSTaSQauzêaiPa v*itadae DaMaR>a*TSaTaaMa( )
- iNaZPaaidTaeìradeXaae YadQaRiMah JaijvaNa( )) 2 ))
- AaTMaJaeZvaTMaJaa& NYaSYa ivrhad]udTaqiMav )
- Pa[JaaSau ivMaNa"Svek-" Sadarae_GaataPaaevNaMa( )) 3 ))
- maitreya uväca
- dåñövätmänaà pravayasam
- ekadä vainya ätmavän
- ätmanä vardhitäçeña-
- svänusargaù prajäpatiù
- jagatas tasthuñaç cäpi
- våttido dharma-bhåt satäm
- niñpäditeçvarädeço
- yad-artham iha jajïivän
- ätmajeñv ätmajäà nyasya
- virahäd rudatém iva
- prajäsu vimanaùsv ekaù
- sa-däro 'gät tapo-vanam
- SYNONYMS
- maitreyaù uväca—the sage Maitreya continued to speak; dåñövä—after seeing; ätmänam—of the body; pravayasam—old age; ekadä—once upon a time; vainyaù—King Påthu; ätma-vän—fully conversant in spiritual education; ätmanä—by oneself; vardhita—increased; açeña—unlimitedly; sva-anusargaù—creation of material opulences; prajä-patiù—a protector of citizens; jagataù—moving; tasthuñaù—not moving; ca—also; api—certainly; våtti-daù—one who gives pensions; dharma-bhåt—one who observes the religious principles; satäm—of the devotees; niñpädita—fully executed; éçvara—of the Supreme Personality of Godhead; ädeçaù—order; yat-artham—in coordination with Him; iha—in this world; jajïivän—performed; ätma-jeñu—unto his sons; ätma-jäm—the earth; nyasya—indicating; virahät—out of separation; rudatém iva—just like lamenting; prajäsu—unto the citizens; vimanaùsu—unto the aggrieved; ekaù—alone; sa-däraù—with his wife; agät—went; tapaù-vanam—in the forest where one can execute austerities.
- TRANSLATION
- At the last stage of his life, when Mahäräja Påthu saw himself getting old, that great soul, who was king of the world, divided whatever opulence he had accumulated amongst all kinds of living entities, moving and nonmoving. He arranged pensions for everyone according to religious principles, and after executing the orders of the Supreme Personality of Godhead, in complete coordination with Him, he dedicated his sons unto the earth, which was considered to be his daughter. Then Mahäräja Påthu left the presence of his citizens, who were almost lamenting and crying from feeling separation from the king, and went to the forest alone with his wife to perform austerities.
- PURPORT
- Mahäräja Påthu was one of the çaktyäveça incarnations of the Supreme Personality of Godhead, and as such he appeared on the surface of the earth to execute the orders of the Supreme. As stated in Bhagavad-gétä, the Supreme Lord is the proprietor of all planets, and He is always anxious to see that in each and every planet the living entities are happily living and executing their duties. As soon as there is some discrepancy in the execution of duties, the Lord appears on earth, as confirmed in Bhagavad-gétä (4.7): yadä yadä hi dharmasya glänir bhavati bhärata.
- Since there were so many discrepancies during the reign of King Vena, the Lord sent His most confidential devotee Mahäräja Påthu to settle things. Therefore, after executing the orders of the Supreme Personality of Godhead and settling the affairs of the world, Mahäräja Påthu was ready to retire. He had been exemplary in his governmental administration, and now he was to become exemplary in his retirement. He divided all his property amongst his sons and appointed them to rule the world, and then he went to the forest with his wife. It is significant in this connection that it is said that Mahäräja Påthu retired alone and at the same time took his wife with him. According to Vedic principles, when retiring from family life, one can take his wife with him, for the husband and wife are considered to be one unit. Thus they can both combinedly perform austerities for liberation. This is the path that Mahäräja Påthu, who was an exemplary character, followed, and this is also the way of Vedic civilization. One should not simply remain at home until the time of death, but should separate from family life at a timely moment and prepare himself to go back to Godhead. As a çaktyäveça incarnation of God who had actually come from Vaikuëöha as a representative of Kåñëa, Mahäräja Påthu was certain to go back to Godhead. Nonetheless, in order to set the example in all ways, he also underwent severe austerities in the tapo-vana. It appears that in those days there were many tapo-vanas, or forests especially meant for retirement and the practice of austerities. Indeed, it was compulsory for everyone to go to the tapo-vana to fully accept the shelter of the Supreme Personality of Godhead, for it is very difficult to retire from family life and at the same time remain at home.
- SB 4.23.4
- TEXT 4
- TEXT
- Ta}aaPYada>YaiNaYaMaae vE%aNaSaSauSaMMaTae )
- AarBDa oGa]TaPaiSa YaQaa SvivJaYae Paura )) 4 ))
- taträpy adäbhya-niyamo
- vaikhänasa-susammate
- ärabdha ugra-tapasi
- yathä sva-vijaye purä
- SYNONYMS
- tatra—there; api—also; adäbhya—severe; niyamaù—austerities; vaikhänasa—rules and regulations of retired life; su-sammate—perfectly recognized; ärabdhaù—beginning; ugra—severe; tapasi—austerity; yathä—as much as; sva-vijaye—in conquering the world; purä—formerly.
- TRANSLATION
- After retiring from family life, Mahäräja Påthu strictly followed the regulations of retired life and underwent severe austerities in the forest. He engaged in these activities as seriously as he had formerly engaged in leading the government and conquering everyone.
- PURPORT
- As it is necessary for one to become very active in family life, similarly, after retirement from family life, it is necessary to control the mind and senses. This is possible when one engages himself fully in the devotional service of the Lord. Actually the whole purpose of the Vedic system, the Vedic social order, is to enable one to ultimately return home, back to Godhead. The gåhastha-äçrama is a sort of concession combining sense gratification with a regulative life. It is to enable one to easily retire in the middle of life and engage fully in austerities in order to transcend material sense gratification once and for all. Therefore in the vänaprastha stage of life, tapasya, or austerity, is strongly recommended. Mahäräja Påthu followed exactly all the rules of vänaprastha life, which is technically known as vaikhänasa-äçrama. The word vaikhänasa-susammate is significant because in vänaprastha life the regulative principles are also to be strictly followed. In other words, Mahäräja Påthu was an ideal character in every sphere of life. Mahäjano yena gataù sa panthäù: [Cc. Madhya 17.186] one should follow in the footsteps of great personalities. Thus by following the exemplary character of Mahäräja Påthu, one can become perfect in all respects while living this life or while retiring from active life. Thus after giving up this body, one can become liberated and go back to Godhead.
- SB 4.23.5
- TEXT 5
- TEXT
- k-NdMaUl/f-l/ahar" éuZk-Pa<aaRXaNa" KvicTa( )
- AB>a+a" k-iTaicTPa+aaNa( vaYau>a+aSTaTa" ParMa( )) 5 ))
- kanda-müla-phalähäraù
- çuñka-parëäçanaù kvacit
- ab-bhakñaù katicit pakñän
- väyu-bhakñas tataù param
- SYNONYMS
- kanda—trunk; müla—roots; phala—fruits; ähäraù—eating; çuñka—dry; parëa—leaves; açanaù—eating; kvacit—sometimes; ap-bhakñaù—drinking water; katicit—for several; pakñän—fortnights; väyu—the air; bhakñaù—breathing; tataù param—thereafter.
- TRANSLATION
- In the tapo-vana, Mahäräja Påthu sometimes ate the trunks and roots of trees, and sometimes he ate fruit and dried leaves, and for some weeks he drank only water. Finally he lived simply by breathing air.
- PURPORT
- In Bhagavad-gétä, yogés are advised to go to a secluded place in the forest and live alone in a sanctified spot there. By Påthu Mahäräja's behavior we can understand that when he went to the forest he did not eat any cooked food sent from the city by some devotees or disciples. As soon as one takes a vow to live in the forest, he must simply eat roots, tree trunks, fruits, dried leaves or whatever nature provides in that way. Påthu Mahäräja strictly adopted these principles for living in the forest, and sometimes he ate nothing but dried leaves and drank nothing but a little water. Sometimes he lived on nothing but air, and sometimes he ate some fruit from the trees. In this way he lived in the forest and underwent severe austerity, especially in regards to eating. In other words, overeating is not at all recommended for one who wants to progress in spiritual life. Çré Rüpa Gosvämé also warns that too much eating and too much endeavor (atyähäraù prayäsaç ca [Upadeçämåta 2]) are against the principles by which one can advance in spiritual life.
- It is also notable that according to Vedic injunction, to live in the forest is to live in the mode of complete goodness, whereas to live in the city is to live in the mode of passion, and to live in a brothel or drinking house is to live in the mode of ignorance. However, to live in a temple is to live in Vaikuëöha, which is transcendental to all the modes of material nature. This Kåñëa consciousness movement affords one the opportunity to live in the temple of the Lord, which is as good as Vaikuëöha. Consequently a Kåñëa conscious person does not need to go to the forest and artificially try to imitate Mahäräja Påthu or the great sages and munis who used to live in the forest.
- Çréla Rüpa Gosvämé, after retiring from his minister's seat in the government, went to Våndävana and lived beneath a tree, like Mahäräja Påthu. Since then, many people have gone to Våndävana to imitate Rüpa Gosvämé's behavior. Instead of advancing in spiritual life, many have fallen into material habits and even in Våndävana have become victims of illicit sex, gambling and intoxication. The Kåñëa consciousness movement has been introduced in the Western countries, but it is not possible for Westerners to go to the forest and practice the severe austerities which were ideally practiced by Påthu Mahäräja or Rüpa Gosvämé. However, Westerners or anyone else can follow in the footsteps of Çréla Bhaktisiddhänta Sarasvaté Öhäkura by living in a temple, which is transcendental to residence in a forest, and to vow to accept kåñëa-prasäda and nothing else, follow the regulative principles and chant sixteen rounds daily of the Hare Kåñëa mantra. In this way, one's spiritual life will never be disturbed.
- SB 4.23.6
- TEXT 6
- TEXT
- Ga]qZMae PaÄTaPaa vqrae vzaRSvaSaarza<MauiNa" )
- Aak-<#=MaGan" iXaiXare odke- SQai<@le/XaYa" )) 6 ))
- gréñme païca-tapä véro
- varñäsv äsärañäë muniù
- äkaëöha-magnaù çiçire
- udake sthaëòile-çayaù
- SYNONYMS
- gréñme—in the summer season; païca-tapäù—five kinds of heating; véraù—the hero; varñäsu—in the rainy season; äsärañäö—being situated within the torrents of rain; muniù—like the great sages; äkaëöha—up to the neck; magnaù—drowned; çiçire—in winter; udake—within water; sthaëòile-çayaù—lying down on the floor.
- TRANSLATION
- Following the principles of forest living and the footsteps of the great sages and munis, Påthu Mahäräja accepted five kinds of heating processes during the summer season, exposed himself to torrents of rain in the rainy season and, in the winter, stood in water up to his neck. He also used to simply lie down on the floor to sleep.
- PURPORT
- These are some of the austerities executed by the jïänés and yogés, who cannot accept the process of bhakti-yoga. They must undergo such severe types of austerity in order to become purified from material contamination. Païca-tapäù refers to five kinds of heating processes. One is enjoined to sit within a circle of fire, with flames blazing from four sides and the sun blazing directly overhead. This is one kind of païca-tapäù recommended for austerity. Similarly, in the rainy season one is enjoined to expose himself to torrents of rain and in winter to sit in cold water up to the neck. As far as bedding is concerned, the ascetic should be content with simply lying on the floor. The purpose for undergoing such severe austerities is to become a devotee of the Supreme Personality of Godhead, Kåñëa, as explained in the next verse.
- SB 4.23.7
- TEXT 7
- TEXT
- iTaiTa+auYaRTavaGdaNTa OßR„reTaa iJaTaaiNal/" )
- AairraDaiYazu" k*-Z<aMacrtaPa otaMaMa( )) 7 ))
- titikñur yata-väg dänta
- ürdhva-retä jitänilaù
- ärirädhayiñuù kåñëam
- acarat tapa uttamam
- SYNONYMS
- titikñuù—tolerating; yata—controlling; väk—words; däntaù—controlling the senses; ürdhva-retäù—without discharge of semen; jita-anilaù—controlling the life air; ärirädhayiñuù—simply desiring; kåñëam—Lord Kåñëa; acarat—practice; tapaù—austerities; uttamam—the best.
- TRANSLATION
- Mahäräja Påthu underwent all these severe austerities in order to control his words and his senses, to refrain from discharging his semen and to control the life air within his body. All this he did for the satisfaction of Kåñëa. He had no other purpose.
- PURPORT
- In Kali-yuga the following is recommended:
- harer näma harer näma
- harer nämaiva kevalam
- kalau nästy eva nästy eva
- nästy eva gatir anyathä
- [Cc. Ädi 17.21]
- In order to be recognized by Kåñëa, the Supreme Personality of Godhead, one should chant the holy name of the Lord continuously, twenty-four hours a day. Unfortunate persons who cannot accept this formula prefer to execute some type of pseudomeditation, without accepting the other processes of austerity. The fact is, however, that one must accept either the severe method of austerity described above to become purified or take to the process of devotional service recommended for pleasing the Supreme Lord, Kåñëa. The person who is Kåñëa conscious is most intelligent because in Kali-yuga it is not at all possible to undergo such severe austerities. We need only follow great personalities like Lord Caitanya Mahäprabhu. In His Çikñäñöaka, Lord Caitanya Mahäprabhu wrote, paraà vijayate çré-kåñëa-saìkértanam: all glories to the holy names of Lord Kåñëa, which from the very beginning purify the heart and immediately liberate one. Bhava-mahä-dävägni-nirväpanam. If the real purpose of all yoga is to please Lord Kåñëa, then this simple bhakti-yoga system recommended for this age is sufficient. It is necessary, however, to engage constantly in the service of the Lord. Although Påthu Mahäräja executed his austerities long before the appearance of Lord Kåñëa on this planet, his purpose was still to please Kåñëa.
- There are many fools who claim that worship of Kåñëa began only about five thousand years ago, after the appearance of Lord Kåñëa in India, but this is not a fact. Påthu Mahäräja worshiped Kåñëa millions of years ago, for Påthu happened to be a descendant of the family of Mahäräja Dhruva, who reigned for thirty-six thousand years during the Satya-yuga age. Unless his total life-span was one hundred thousand years, how could Dhruva Mahäräja reign over the world for thirty-six thousand years? The point is that Kåñëa worship existed at the beginning of creation and has continued to exist throughout Satya-yuga, Tretä-yuga and Dväpara-yuga, and now it is continuing in Kali-yuga. As stated in Bhagavad-gétä, Kåñëa appears not only in this millennium of Brahmä's life, but in every millennium. Therefore worship of Kåñëa is conducted in all millenniums. It is not that Kåñëa worship began only when Kåñëa appeared on this planet five thousand years ago. This is a foolish conclusion that is not substantiated by Vedic literatures.
- Also of significance in this verse are the words ärirädhayiñuù kåñëam acarat tapa uttamam. Mahäräja Påthu underwent severe types of austerities for the express purpose of worshiping Kåñëa. Kåñëa is so kind, especially in this age, that He appears in the transcendental vibration of His holy name. As is said in the Närada Païcarätra, ärädhito yadi haris tapasä tataù kim. If Kåñëa is worshiped, if He is the goal of advancement, there is no need for one to execute severe types of tapasya, because one has already reached his destination. If, after executing all types of tapasya, one cannot reach Kåñëa, all his tapasya has no value, for without Kåñëa all austerity is simply wasted labor. Çrama eva hi kevalam (SB 1.2.8). We should therefore not be discouraged just because we cannot go to the forest and practice severe austerities. Our life is so short that we must strictly adhere to the principles laid down by the Vaiñëava äcäryas and peacefully execute Kåñëa consciousness. There is no need to become despondent. Narottama däsa Öhäkura recommends: änande bala hari, bhaja våndävana, çri-guru-vaiñëava-pade majäiyä mana. For a transcendental, blissful life, chant the Hare Kåñëa mantra, come worship the holy place of Våndävana, and always engage in the service of the Lord, of the spiritual master and of the Vaiñëavas. This Kåñëa consciousness movement is therefore very safe and easy. We have only to execute the order of the Lord and fully surrender unto Him. We have only to execute the order of the spiritual master, preach Kåñëa consciousness and follow in the path of the Vaiñëavas. The spiritual master represents both Lord Kåñëa and the Vaiñëavas; therefore by following the instructions of the spiritual master and by chanting Hare Kåñëa, everything will be all right.
- SB 4.23.8
- TEXT 8
- TEXT
- TaeNa §-MaaNauiSaÖeNa ßSTak-MaRMal/aXaYa" )
- Pa[a<aaYaaMaE" SaiàåÖzÍGaRiX^àbNDaNa" )) 8 ))
- tena kramänusiddhena
- dhvasta-karma-maläçayaù
- präëäyämaiù sanniruddha-
- ñaò-vargaç chinna-bandhanaù
- SYNONYMS
- tena—thus by practicing such austerities; krama—gradually; anu—constantly; siddhena—by perfection; dhvasta—smashed; karma—fruitive activities; mala—dirty things; äçayaù—desire; präëa-äyämaiù—by practice of präëäyäma-yoga, breathing exercises; san—being; niruddha—stopped; ñaö-vargaù—the mind and the senses; chinna-bandhanaù—completely cut off from all bondage.
- TRANSLATION
- By thus practicing severe austerities, Mahäräja Påthu gradually became steadfast in spiritual life and completely free of all desires for fruitive activities. He also practiced breathing exercises to control his mind and senses, and by such control he became completely free from all desires for fruitive activity.
- PURPORT
- The word präëäyämaiù is very important in this verse because the haöha-yogés and añöäìga-yogés practice präëäyäma, but generally they do not know the purpose behind it. The purpose of präëäyäma, or mystic yoga, is to stop the mind and senses from engaging in fruitive activities. The so-called yogés who practice in Western countries have no idea of this. The aim of präëäyäma is not to make the body strong and fit for working hard. The aim is worship of Kåñëa. In the previous verse it was specifically mentioned that whatever austerity, präëäyäma and mystic yoga practices Påthu Mahäräja performed were performed for the sake of worshiping Kåñëa. Thus Påthu Mahäräja serves as a perfect example for yogés also. Whatever he did, he did to please the Supreme Personality of Godhead, Kåñëa.
- The minds of those who are addicted to fruitive activity are always filled with unclean desires. Fruitive activities are symptomatic of our polluted desire to dominate material nature. As long as one continues to be subject to polluted desires, he has to accept one material body after another. So-called yogés, without knowledge of the real purpose of yoga, practice it in order to keep the body fit. Thus they engage themselves in fruitive activities, and thus they are bound by desire to accept another body. They are not aware that the ultimate goal of life is to approach Kåñëa. In order to save such yogés from wandering throughout the different species of life, the çästras warn that in this age such yogic practice is simply a waste of time. The only means of elevation is the chanting of the Hare Kåñëa mahä-mantra.
- King Påthu's activities took place in Satya-yuga, and in this age this practice of yoga is misunderstood by fallen souls who are not capable of practicing anything. Consequently the çästras enjoin: kalau nästy eva nästy eva nästy eva gatir anyathä. The conclusion is that unless the karmés, jïänés and yogés come to the point of devotional service to Lord Kåñëa, their so-called austerities and yoga have no value. Närädhitaù: if Hari, the Supreme Personality of Godhead, is not worshiped, there is no point in practicing meditational yoga, performing karma-yoga or culturing empiric knowledge. As far as präëäyäma is concerned, chanting of the holy name of the Lord and dancing in ecstasy are also considered präëäyäma. In a previous verse, Sanat-kumära instructed Mahäräja Påthu to engage constantly in the service of the Supreme Lord, Väsudeva:
- yat päda-paìkaja-paläça-viläsa-bhaktyä
- karmäçayaà grathitam udgrathayanti santaù
- Only by worshiping Väsudeva can one become free from the desires of fruitive activities. Outside of worshiping Väsudeva, the yogés and jïänés cannot attain freedom from such desires.
- tadvan na rikta-matayo yatayo 'pi ruddha-
- sroto-gaëäs tam araëaà bhaja väsudevam
- (SB 4.22.39)
- Here the word präëäyäma does not refer to any ulterior motive. The actual aim is to strengthen the mind and senses in order to engage them in devotional service. In the present age this determination can be very easily acquired simply by chanting the holy names—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare.
- SB 4.23.9
- TEXT 9
- TEXT
- SaNaTku-Maarae >aGavaNa( YadahaDYaaiTMak&- ParMa( )
- YaaeGa& TaeNaEv PauåzMa>aJaTPauåzzR>a" )) 9 ))
- sanat-kumäro bhagavän
- yad ähädhyätmikaà param
- yogaà tenaiva puruñam
- abhajat puruñarñabhaù
- SYNONYMS
- sanat-kumäraù—Sanat-kumära; bhagavän—most powerful; yat—that which; äha—said; ädhyätmikam—spiritual advancement of life; param—ultimate; yogam—mysticism; tena—by that; eva—certainly; puruñam—the Supreme Person; abhajat—worshiped; puruña-åñabhaù—the best of human beings.
- TRANSLATION
- Thus the best amongst human beings, Mahäräja Påthu, followed that path of spiritual advancement which was advised by Sanat-kumära. That is to say, he worshiped the Supreme Personality of Godhead, Kåñëa.
- PURPORT
- In this verse it is clearly said that Mahäräja Påthu, practicing the präëäyäma-yoga system, engaged in the service of the Supreme Personality of Godhead as advised by the saint Sanat-kumära. In this verse the words puruñam abhajat puruñarñabhaù are significant: puruñarñabha refers to Mahäräja Påthu, the best amongst human beings, and puruñam refers to the Supreme Personality of Godhead. The conclusion is that the best man amongst all men engages in the service of the Supreme Person. One puruña is worshipable, and the other puruña is the worshiper. When the puruña who worships, the living entity, thinks of becoming one with the Supreme person, he simply becomes bewildered and falls into the darkness of ignorance. As stated by Lord Kåñëa in Bhagavad-gétä (2.12), all living entities assembled in the battlefield, as well as Kåñëa Himself, were also present in the past as individuals and would continue to be present in the future as individuals also. Therefore the two puruñas, the living entity and the Supreme Personality of Godhead, never lose their respective identities.
- Actually, one who is self-realized engages himself in the service of the Lord perpetually, both in this life and in the next. Indeed, for devotees there is no difference between this life and the next. In this life a neophyte devotee is trained to serve the Supreme Personality of Godhead, and in the next life he approaches that Supreme Person in Vaikuëöha and renders the same devotional service. Even for the neophyte devotee, devotional service is considered brahma-bhüyäya kalpate [Bg. 14.26]. Devotional service to the Lord is never considered a material activity. Since he is acting on the brahma-bhüta platform, a devotee is already liberated. He therefore has no need to practice any other type of yoga in order to approach the brahma-bhüta stage [SB 4.30.20]. If the devotee adheres strictly to the orders of the spiritual master, follows the rules and regulations and chants the Hare Kåñëa mantra, it should be concluded that he is already at the brahma-bhüta stage, as confirmed in Bhagavad-gétä (14.26):
- mäà ca yo 'vyabhicäreëa
- bhakti-yogena sevate
- sa guëän samatétyaitän
- brahma-bhüyäya kalpate
- "One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
- SB 4.23.10
- TEXT 10
- TEXT
- >aGavÖiMaR<a" SaaDaae" é[ÖYaa YaTaTa" Sada )
- >ai¢->aRGaviTa b]ø<YaNaNYaivzYaa>avTa( )) 10 ))
- bhagavad-dharmiëaù sädhoù
- çraddhayä yatataù sadä
- bhaktir bhagavati brahmaëy
- ananya-viñayäbhavat
- SYNONYMS
- bhagavat-dharmiëaù—one who executes devotional service; sädhoù—of the devotee; çraddhayä—with faith; yatataù—endeavoring; sadä—always; bhaktiù—devotion; bhagavati—unto the Personality of Godhead; brahmaëi—the origin of impersonal Brahman; ananya-viñayä—firmly fixed without deviation; abhavat—became.
- TRANSLATION
- Mahäräja Påthu thus engaged completely in devotional service, executing the rules and regulations strictly according to principles, twenty-four hours daily. Thus his love and devotion unto the Supreme Personality of Godhead, Kåñëa, developed and became unflinching and fixed.
- PURPORT
- The word bhagavad-dharmiëaù indicates that the religious process practiced by Mahäräja Påthu was beyond all pretensions. As stated in the beginning of Çrémad-Bhägavatam (1.1.2), dharmaù projjhita-kaitavo 'tra: religious principles which are simply pretentious are actually nothing but cheating. Bhagavad-dharmiëaù is described by Véraräghava Äcärya as nivåtta-dharmeëa, which indicates that it cannot be contaminated by material aspiration. As described by Çréla Rüpa Gosvämé:
- anyäbhiläñitä-çünyaà
- jïäna-karmädy-anävåtam
- änukülyena kåñëänu-
- çélanaà bhaktir uttamä
- [Cc. Madhya 19.167]
- When one who is not inspired by material desires and is not contaminated by the processes of fruitive activity and empiric speculation fully engages in the favorable service of the Lord, his service is called bhagavad-dharma, or pure devotional service. In this verse the word brahmaëi does not refer to the impersonal Brahman. Impersonal Brahman is a subordinate feature of the Supreme Personality of Godhead, and since impersonal Brahman worshipers desire to merge into the Brahman effulgence, they cannot be considered followers of bhagavad-dharma. After being baffled in his material enjoyment, the impersonalist may desire to merge into the existence of the Lord, but a pure devotee of the Lord has no such desire. Therefore a pure devotee is really bhagavad-dharmé.
- It is clear from this verse that Mahäräja Påthu was never a worshiper of the impersonal Brahman but was at all times a pure devotee of the Supreme Personality of Godhead. Bhagavati brahmaëi refers to one who is engaged in devotional service to the Personality of Godhead. A devotee's knowledge of the impersonal Brahman is automatically revealed, and he is not interested in merging into the impersonal Brahman. Mahäräja Påthu's activities in devotional service enabled him to become fixed and steady in the discharge of devotional activities without having to take recourse to karma, jïäna or yoga.
- SB 4.23.11
- TEXT 11
- TEXT
- TaSYaaNaYaa >aGavTa" Pairk-MaRéuÖ‚/-
- SatvaTMaNaSTadNauSa&SMar<aaNauPaUTYaaR )
- jaNa& ivri¢-Mad>aUiàiXaTaeNa YaeNa
- icC^ed Sa&XaYaPad& iNaJaJaqvk-aeXaMa( )) 11 ))
- tasyänayä bhagavataù parikarma-çuddha-
- sattvätmanas tad-anusaàsmaraëänupürtyä
- jïänaà viraktimad abhün niçitena yena
- ciccheda saàçaya-padaà nija-jéva-koçam
- SYNONYMS
- tasya—his; anayä—by this; bhagavataù—of the Supreme Personality of Godhead; parikarma—activities in devotional service; çuddha—pure, transcendental; sattva—existence; ätmanaù—of the mind; tat—of the Supreme Personality of Godhead; anusaàsmaraëa—constantly remembering; anupürtyä—being perfectly done; jïänam—knowledge; virakti—nonattachment; mat—possessing; abhüt—became manifested; niçitena—by sharpened activities; yena—by which; ciccheda—become separated; saàçaya-padam—position of doubtfulness; nija—own; jéva-koçam—encagement of the living entity.
- TRANSLATION
- By regularly discharging devotional service, Påthu Mahäräja became transcendental in mind and could therefore constantly think of the lotus feet of the Lord. Because of this, he became completely detached and attained perfect knowledge by which he could transcend all doubt. Thus he was freed from the clutches of false ego and the material conception of life.
- PURPORT
- In the Närada Païcarätra, devotional service to the Lord is likened unto a queen. When a queen gives an audience, many maidservants follow her. The maidservants of devotional service are material opulence, liberation and mystic powers. The karmés are very much attached to material enjoyment, the jïänés are very anxious to become freed from material clutches, and the yogés are very fond of attaining the eight kinds of mystic perfection. From the Närada Païcarätra we understand that if one attains the stage of pure devotional service, he also attains all the opulences derived from fruitive activities, empiric philosophical speculation and mystic yogic practice. Çréla Bilvamaìgala Öhäkura therefore prayed in his Kåñëa-karëämåta: "My dear Lord, if I have unflinching devotion to You, You become manifest before me personally, and the results of fruitive activity and empiric philosophical speculation—namely religion, economic development, sense gratification and liberation—become like personal attendants and remain standing before me as if awaiting my order." The idea here is that the jïänés, by culture of brahma-vidyä, spiritual knowledge, struggle very hard to get out of the clutches of material nature, but a devotee, by dint of his advancement in devotional service, automatically becomes detached from his material body. When the devotee's spiritual body begins to manifest, he actually enters into his activities in transcendental life.
- At present we have contacted a material body, material mind and material intelligence, but when we become free from these material conditions, our spiritual body, spiritual mind and spiritual intelligence become manifest. In that transcendental state, a devotee attains all the benefits of karma, jïäna and yoga. Although he never engages in fruitive activities or empiric speculation to attain mystic powers, automatically mystic powers appear in his service. A devotee does not want any kind of material opulence, but such opulence appears before him automatically. He does not have to endeavor for it. Because of his devotional service, he automatically becomes brahma-bhüta [SB 4.30.20]. As stated before, this is confirmed in Bhagavad-gétä (14.26):
- mäà ca yo 'vyabhicäreëa
- bhakti-yogena sevate
- sa guëän samatétyaitän
- brahma-bhüyäya kalpate
- "One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
- Because of his regular discharge of devotional service, a devotee attains the transcendental stage of life. Since his mind is transcendentally situated, he cannot think of anything but the lotus feet of the Lord. This is the meaning of the word saàsmaraëa-anupürtyä. By constantly thinking of the lotus feet of the Lord, the devotee immediately becomes situated in çuddha-sattva. Çuddha-sattva refers to that platform which is above the modes of material nature, including the mode of goodness. In the material world, the mode of goodness is considered to be representative of the highest perfection, but one has to transcend this mode and come to the stage of çuddha-sattva, or pure goodness, where the three qualities of material nature cannot act.
- Çréla Viçvanätha Cakravarté Öhäkura gives the following example: If one has strong digestive power, after eating he automatically lights a fire within his stomach to digest everything and does not need to take medicine to aid his digestion. Similarly, the fire of devotional service is so strong that a devotee does not need to act separately to attain perfect knowledge or detachment from material attractions. A jïäné may become detached from material attractions by prolonged discussions on subjects of knowledge and may in this way finally come to the brahma-bhüta stage, but a devotee does not have to undergo so much trouble. By virtue of his devotional service, he attains the brahma-bhüta [SB 4.30.20] stage without a doubt. The yogés and jïänés are always doubtful about their constitutional position; therefore they mistakenly think of becoming one with the Supreme. However, a devotee's relationship with the Supreme becomes manifest beyond all doubt, and he immediately understands that his position is that of eternal servant of the Lord. Jïänés and yogés without devotion may think themselves liberated, but actually their intelligence is not as pure as that of a devotee. In other words, the jïänés and yogés cannot become factually liberated unless they become elevated to the position of devotees.
- äruhya kåcchreëa paraà padaà tataù
- patanty adho 'nädåta-yuñmad-aìghrayaù
- (SB 10.2.32)
- The jïäné and yogés may rise to the highest position, Brahman realization, but because of their lack of devotion unto the lotus feet of the Lord, they again fall down into material nature. Therefore jïäna and yoga should not be accepted as the real processes for liberation. By discharging devotional service, Mahäräja Påthu automatically transcended all these positions. Since Mahäräja Påthu was a çaktyäveça incarnation of the Supreme Lord, he did not have to act in any way to attain liberation. He came from the Vaikuëöha world, or spiritual sky, in order to execute the will of the Supreme Lord on earth. Consequently he was to return home, back to Godhead, without having to execute jïäna, yoga or karma. Although Påthu Mahäräja was eternally a pure devotee of the Lord, he nonetheless adopted the process of devotional service in order to teach the people in general the proper process for executing the duties of life and ultimately returning home, back to Godhead.
- SB 4.23.12
- TEXT 12
- TEXT
- i^àaNYaDaqriDaGaTaaTMaGaiTaiNaRrqh‚
- STataTYaJae_iC^Naidd& vYauNaeNa YaeNa )
- Taavà YaaeGaGaiTai>aYaRiTarPa[Mataae
- YaavÓdaGa]Jak-QaaSau riTa& Na ku-YaaRTa( )) 12 ))
- chinnänya-dhér adhigatätma-gatir niréhas
- tat tatyaje 'cchinad idaà vayunena yena
- tävan na yoga-gatibhir yatir apramatto
- yävad gadägraja-kathäsu ratià na kuryät
- SYNONYMS
- chinna—being separated; anya-dhéù—all other concepts of life (the bodily concept of life); adhigata—being firmly convinced; ätma-gatiù—the ultimate goal of spiritual life; niréhaù—desireless; tat—that; tatyaje—gave up; acchinat—he had cut; idam—this; vayunena—with the knowledge; yena—by which; tävat—so long; na—never; yoga-gatibhiù—the practice of the mystic yoga system; yatiù—the practicer; apramattaù—without any illusion; yävat—so long; gadägraja—of Kåñëa; kathäsu—words; ratim—attraction; na—never; kuryät—do it.
- TRANSLATION
- When he became completely free from the conception of bodily life, Mahäräja Påthu realized Lord Kåñëa sitting in everyone's heart as the Paramätmä. Being thus able to get all instructions from Him, he gave up all other practices of yoga and jïäna. He was not even interested in the perfection of the yoga and jïäna systems, for he thoroughly realized that devotional service to Kåñëa is the ultimate goal of life and that unless the yogés and jïänés become attracted to kåñëa-kathä [narrations about Kåñëa], their illusions concerning existence can never be dispelled.
- PURPORT
- As long as one is too much absorbed in the bodily conception of life, he becomes interested in many different processes of self-realization, such as the mystic yoga system or the system utilizing the speculative empiric methods. However, when one understands that the ultimate goal of life is to approach Kåñëa, he realizes Kåñëa within everyone's heart and therefore helps everyone who is interested in Kåñëa consciousness. Actually the perfection of life depends on one's inclination to hear about Kåñëa. It is therefore mentioned in this verse: yävad gadägraja-kathäsu ratià na kuryät. Unless one becomes interested in Kåñëa, in His pastimes and activities, there is no question of liberation by means of yoga practice or speculative knowledge.
- Having attained to the stage of devotion, Mahäräja Påthu became uninterested in the practices of jïäna and yoga and abandoned them. This is the stage of pure devotional life as described by Rüpa Gosvämé:
- anyäbhiläñitä-çünyaà
- jïäna-karmädy-anävåtam
- änukülyena kåñëänu-
- çélanaà bhaktir uttamä
- [Cc. Madhya 19.167]
- Real jïäna means understanding that the living entity is the eternal servant of the Lord. This knowledge is attained after many, many births, as confirmed in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate. In the paramahaàsa stage of life, one fully realizes Kåñëa as everything: väsudevaù sarvam iti sa mahätmä sudurlabhaù. When one understands fully that Kåñëa is everything and that Kåñëa consciousness is the highest perfection of life, he becomes a paramahaàsa, or mahätmä. Such a mahätmä or paramahaàsa is very rare to find. A paramahaàsa, or pure devotee, is never attracted by haöha-yoga or speculative knowledge. He is simply interested in the unalloyed devotional service of the Lord. Sometimes one who was formerly addicted to these processes tries to perform devotional service and the jïäna and yoga practices at the same time, but as soon as one comes to the unalloyed stage of devotional service, he is able to give up all other methods of self-realization. In other words, when one firmly realizes Kåñëa as the supreme goal, he is no longer attracted by mystic yoga practice or the speculative empirical methods of knowledge.
- SB 4.23.13
- TEXT 13
- TEXT
- Wv& Sa vqrPa[vr" Sa&YaaeJYaaTMaaNaMaaTMaiNa )
- b]ø>aUTaae d*!& k-ale/ TaTYaaJa Sv& k-le/vrMa( )) 13 ))
- evaà sa véra-pravaraù
- saàyojyätmänam ätmani
- brahma-bhüto dåòhaà käle
- tatyäja svaà kalevaram
- SYNONYMS
- evam—thus; saù—he; véra-pravaraù—the chief of the heroes; saàyojya—applying; ätmänam—mind; ätmani—unto the Supersoul; brahma-bhütaù—being liberated; dåòham—firmly; käle—in due course of time; tatyäja—gave up; svam—own; kalevaram—body.
- TRANSLATION
- In due course of time, when Påthu Mahäräja was to give up his body, he fixed his mind firmly upon the lotus feet of Kåñëa, and thus, completely situated on the brahma-bhüta platform, he gave up the material body.
- PURPORT
- According to a Bengali proverb, whatever spiritual progress one makes in life will be tested at the time of death. In Bhagavad-gétä (8.6) it is also confirmed: yaà yaà väpi smaran bhävaà tyajaty ante kalevaram/ taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù. Those who are practicing Kåñëa consciousness know that their examination will be held at the time of death. If one can remember Kåñëa at death, he is immediately transferred to Goloka Våndävana, or Kåñëaloka, and thus his life becomes successful. Påthu Mahäräja, by the grace of Kåñëa, could understand that the end of his life was near, and thus he became very jubilant and proceeded to completely give up his body on the brahma-bhüta [SB 4.30.20] stage by practicing the yogic process. It is thoroughly described in the following verses how one can voluntarily give up this body and return home, back to Godhead. The yogic process practiced by Påthu Mahäräja at the time of death accelerates the giving up of this body while one is in sound health physically and mentally. Every devotee desires to give up the body while it is sound physically and mentally. This desire was also expressed by King Kulaçekhara in his Mukunda-mälä-stotra:
- kåñëa tvadéya-padapaìkaja-païjaräntam
- adyaiva me viçatu mänasa-räja-haàsaù
- präëa-prayäëa-samaye kapha-väta-pittaiù
- kaëöhävarodhana-vidhau smaraëaà kutas te
- [MM 33]
- King Kulaçekhara wanted to give up his body while in a healthy state, and he thus prayed to Kåñëa to let him die immediately while he was in good health and while his mind was sound. When a man dies, he is generally overpowered by mucus and bile, and thus he chokes. Since it is very difficult to vibrate any sound while choking, it is simply by Kåñëa's grace that one can chant Hare Kåñëa at the time of death. However, by situating oneself in the muktäsana position, a yogé can immediately give up his body and go to whatever planet he desires. A perfect yogé can give up his body whenever he desires through the practice of yoga.
- SB 4.23.14
- TEXT 14
- TEXT
- SaMPaq@y PaaYau& PaaiZ<aR>Yaa& vaYauMauTSaarYaH^NaE" )
- Naa>Yaa& k-aeïeZvvSQaaPYa ôdur"k-<#=XaqzRi<a )) 14 ))
- sampéòya päyuà pärñëibhyäà
- väyum utsärayaï chanaiù
- näbhyäà koñöheñv avasthäpya
- håd-uraù-kaëöha-çérñaëi
- SYNONYMS
- sampéòya—by blocking; päyum—the door of the anus; pärñëibhyäm—by the calves; väyum—the air which goes up; utsärayan—pushing upward; çanaiù—gradually; näbhyäm—by the navel; koñöheñu—in the heart and in the throat; avasthäpya—fixing; håt—in the heart; uraù—upward; kaëöha—throat; çérñaëi—between the two eyebrows.
- TRANSLATION
- When Mahäräja Påthu practiced a particular yogic sitting posture, he blocked the door of his anus with his ankles, pressed his right and left calves and gradually raised his life air upward, passing it on to the circle of his navel, up to his heart and throat, and finally pushed it upward to the central position between his two eyebrows.
- PURPORT
- The sitting posture described herein is called muktäsana. In the yoga process, after following the strict regulative principles controlling sleeping, eating and mating, one is allowed to practice the different sitting postures. The ultimate aim of yoga is to enable one to give up this body according to his own free will. One who has attained the ultimate summit of yoga practice can live in the body as long as he likes or, as long as he is not completely perfect, leave the body to go anywhere within or outside the universe. Some yogés leave their bodies to go to the higher planetary systems and enjoy the material facilities therein. However, intelligent yogés do not wish to waste their time within this material world at all; they do not care for the material facilities in higher planetary systems, but are interested in going directly to the spiritual sky, back home, back to Godhead.
- From the description in this verse, it appears that Mahäräja Påthu had no desire to promote himself to the higher planetary systems. He wanted to return home immediately, back to Godhead. Although Mahäräja Påthu stopped all practice of mystic yoga after realizing Kåñëa consciousness, he took advantage of his previous practice and immediately placed himself on the brahma-bhüta platform in order to accelerate his return to Godhead. The aim of this particular system of äsana, known as the sitting posture for liberation, or muktäsana, is to attain success in kuëòaliné-cakra and gradually raise the life from the mülädhära-cakra to the svädhiñöhäna-cakra, then to the maëipüra-cakra, the anähata-cakra, the viçuddha-cakra, and finally to the äjïä-cakra. When the yogé reaches the äjïä-cakra, between the two eyebrows, he is able to penetrate the brahma-randhra, or the hole in his skull, and go to any planet he desires, up to the spiritual kingdom of Vaikuëöha, or Kåñëaloka. The conclusion is that one has to come to the brahma-bhüta stage [SB 4.30.20] for going back to Godhead. However, those who are in Kåñëa consciousness, or who are practicing bhakti-yoga (çravaëaà kértanaà viñëoù smaraëaà päda-sevanam [SB 7.5.23]), can return to Godhead without even practicing the muktäsana process. The purpose of muktäsana practice is to come to the brahma-bhüta stage, for without being on the brahma-bhüta stage, one cannot be promoted to the spiritual sky. As stated in Bhagavad-gétä (14.26):
- mäà ca yo 'vyabhicäreëa
- bhakti-yogena sevate
- sa guëän samatétyaitän
- brahma-bhüyäya kalpate
- The bhakti-yogé, practicing bhakti-yoga, is always situated on the brahma-bhüta stage (brahma-bhüyäya kalpate). If a devotee is able to continue on the brahma-bhüta platform, he enters the spiritual sky automatically after death and returns to Godhead. Consequently a devotee need not feel sorry for not having practiced the kuëòaliné-cakra, or not penetrating the six cakras one after another. As far as Mahäräja Påthu was concerned, he had already practiced this process, and since he did not want to wait for the time when his death would occur naturally, he took advantage of the ñaö-cakra penetration process and thus gave up the body according to his own free will and immediately entered the spiritual sky.
- SB 4.23.15
- TEXT 15
- TEXT
- oTSaPaRYa&STau Ta& MaUiDNaR §-Mae<aaveXYa iNa"SPa*h" )
- vaYau& vaYaaE i+aTaaE k-aYa& TaeJaSTaeJaSYaYaUYauJaTa( )) 15 ))
- utsarpayaàs tu taà mürdhni
- krameëäveçya niùspåhaù
- väyuà väyau kñitau käyaà
- tejas tejasy ayüyujat
- SYNONYMS
- utsarpayan—thus placing; tu—but; tam—the air; mürdhni—on the head; krameëa—gradually; äveçya—placing; niùspåhaù—being freed from all material desires; väyum—the air portion of the body; väyau—in the total air covering the universe; kñitau—in the total covering of earth; käyam—this material body; tejaù—the fire in the body; tejasi—in the total fire of the material covering; ayüyujat—mixed.
- TRANSLATION
- In this way, Påthu Mahäräja gradually raised his air of life up to the hole in his skull, whereupon he lost all desire for material existence. Gradually he merged his air of life with the totality of air, his body with the totality of earth, and the fire within his body with the totality of fire.
- PURPORT
- When the spiritual spark, which is described as one ten-thousandth part of the tip of a hair, is forced into material existence, that spark is covered by gross and subtle material elements. The material body is composed of five gross elements—earth, water, fire, air and ether—and three subtle elements—mind, intelligence and ego. When one attains liberation, he is freed from these material coverings. Indeed, success in yoga involves getting free from these material coverings and entering into spiritual existence. Lord Buddha's teachings of nirväëa are based on this principle. Lord Buddha instructed his followers to give up these material coverings by means of meditation and yoga. Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirväëa.
- When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence. Unfortunately, unless the living entity has information of the spiritual world and the Vaikuëöhas, there is a 99.9 percent chance of his falling down again into material existence. There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahma-jyoti. This brahma-jyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void. In either case, whether one accepts the spiritual sky as being without variety or void, there is none of the spiritual bliss which is enjoyed in the spiritual planets, the Vaikuëöhas or Kåñëaloka. In the absence of varieties of enjoyment, the spirit soul gradually feels an attraction to enjoy a life of bliss, and not having any information of Kåñëaloka or Vaikuëöhaloka, he naturally falls down to material activities in order to enjoy material varieties.
- SB 4.23.16
- TEXT 16
- TEXT
- %aNYaak-aXae d]v& TaaeYae YaQaaSQaaNa& iv>aaGaXa" )
- i+aiTaMaM>aiSa TataeJaSYadae vaYaaE Na>aSYaMauMa( )) 16 ))
- khäny äkäçe dravaà toye
- yathä-sthänaà vibhägaçaù
- kñitim ambhasi tat tejasy
- ado väyau nabhasy amum
- SYNONYMS
- khäni—the different holes in the body for the sense organs; äkäçe—in the sky; dravam—the liquid substance; toye—in the water; yathä-sthänam—according to proper situation; vibhägaçaù—as they are divided; kñitim—earth; ambhasi—in the water; tat—that; tejasi—in the fire; adaù—the fire; väyau—in the air; nabhasi—in the sky; amum—that.
- TRANSLATION
- In this way, according to the different positions of the various parts of the body, Påthu Mahäräja merged the holes of his senses with the sky; his bodily liquids, such as blood and various secretions, with the totality of water; and he merged earth with water, then water with fire, fire with air, air with sky, and so on.
- PURPORT
- In this verse two words are very important: yathä-sthänaà vibhägaçaù. In Çrémad-Bhägavatam, Second Canto, Fifth Chapter, Lord Brahmä clearly explained to Närada how the creation took place, and he explained one step after another the proper divisions of the senses, the controller of the senses, the objects of the senses, and the material elements, and he also explained how they are created one after another: the air from the sky, the fire from the air, the water from the fire, the earth from the water, etc. It is important to know thoroughly the process of creation as it applies to this cosmic manifestation. Similarly, this body is also created according to the same process by the Supreme Lord. The Personality of Godhead, after entering the universe, creates the cosmic manifestations one after another. Similarly, the living entity, after entering a womb of a mother, also collects his gross and subtle bodies, taking ingredients from the totality of sky, air, fire, water and earth. The words yathä-sthänaà vibhägaçaù indicate that one should know the process of creation and should meditate upon the creative process inversely and thus become free from material contamination.
- SB 4.23.17
- TEXT 17
- TEXT
- wiNd]Yaezu MaNaSTaaiNa TaNMaa}aezu YaQaaeÙvMa( )
- >aUTaaidNaaMaUNYauTk*-ZYa MahTYaaTMaiNa SaNdDae )) 17 ))
- indriyeñu manas täni
- tan-mätreñu yathodbhavam
- bhütädinämüny utkåñya
- mahaty ätmani sandadhe
- SYNONYMS
- indriyeñu—in the sense organs; manaù—the mind; täni—the sense organs; tat-mätreñu—in the objects of the senses; yathä-udbhavam—wherefrom they generated; bhüta-ädinä—by the five elements; amüni—all those sense objects; utkåñya—taking out; mahati—in the mahat-tattva; ätmani—unto the ego; sandadhe—amalgamated.
- TRANSLATION
- He amalgamated the mind with the senses and the senses with the sense objects, according to their respective positions, and he also amalgamated the material ego with the total material energy, mahat-tattva.
- PURPORT
- In respect to the ego, the total material energy is sundered in two parts—one agitated by the mode of ignorance and the other agitated by the modes of passion and goodness. Due to agitation by the mode of ignorance, the five gross elements are created. Due to agitation by the mode of passion, the mind is created, and due to agitation by the mode of goodness, false egoism, or identification with matter, is created. The mind is protected by a particular type of demigod. Sometimes the mind (manaù) is also understood to have a controlling deity or demigod. In this way the total mind, namely the material mind controlled by material demigods, was amalgamated with the senses. The senses, in turn, were amalgamated with the sense objects. The sense objects are forms, tastes, smells, sounds, etc. Sound is the ultimate source of the sense objects. The mind was attracted by the senses and the senses by the sense objects, and all of them were ultimately amalgamated in the sky. The creation is so arranged that cause and effect follow one after the other. The merging process involves amalgamating the effect with the original cause. Since the ultimate cause in the material world is mahat-tattva, everything was gradually wound up and amalgamated with the mahat-tattva. This may be compared to çünya-väda, or voidism, but this is the process for cleansing the real spiritual mind, or consciousness.
- When the mind is completely washed of all material contamination, the pure consciousness acts. The sound vibration from the spiritual sky can automatically cleanse all material contaminations, as confirmed by Caitanya Mahäprabhu: ceto-darpaëa-märjanam [Cc. Antya 20.12]. We need only take the advice of Lord Caitanya Mahäprabhu and chant the Hare Kåñëa mantra to cleanse the mind of all material contamination, and this may be considered the summary of this difficult verse. As soon as the whole material contamination is washed away by this process of chanting, all desires and reactions to material activities become immediately vanquished, and real life, peaceful existence, begins. In this Age of Kali it is very difficult to adopt the yogic process mentioned in this verse. Unless one is very expert in such yoga, the best course is to adopt the ways and means of Lord Caitanya Mahäprabhu, çré-kåñëa-saìkértanam. Thus one can gloriously become freed from all material contamination by the simple process of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Räma, Hare Räma, Räma Räma, Hare Hare. Just as life in this material world has its beginning in material sound, similarly a spiritual life has its beginning in this spiritual sound vibration.
- SB 4.23.18
- TEXT 18
- TEXT
- Ta& SavRGau<aivNYaaSa& Jaqve MaaYaaMaYae NYaDaaTa( )
- Ta& caNauXaYaMaaTMaSQaMaSaavNauXaYaq PauMaaNa( )
- jaNavEraGYavqYaeR<a SvæPaSQaae_JahaTPa[>au" )) 18 ))
- taà sarva-guëa-vinyäsaà
- jéve mäyämaye nyadhät
- taà cänuçayam ätma-stham
- asäv anuçayé pumän
- jïäna-vairägya-véryeëa
- svarüpa-stho 'jahät prabhuù
- SYNONYMS
- tam—unto Him; sarva-guëa-vinyäsam—the reservoir of all qualities; jéve—unto the designations; mäyä-maye—the reservoir of all potencies; nyadhät—placed; tam—that; ca—also; anuçayam—designation; ätma-stham—situated in self-realization; asau—he; anuçayé—the living entity; pumän—the enjoyer; jïäna—knowledge; vairägya—renunciation; véryeëa—by the prowess of; svarüpa-sthaù—being situated in one's constitutional position; ajahät—returned home; prabhuù—the controller.
- TRANSLATION
- Påthu Mahäräja then offered the total designation of the living entity unto the supreme controller of illusory energy. Being released from all the designations by which the living entity became entrapped, he became free by knowledge and renunciation and by the spiritual force of his devotional service. In this way, being situated in his original constitutional position of Kåñëa consciousness, he gave up this body as a prabhu, or controller of the senses.
- PURPORT
- As stated in the Vedas, the Supreme Personality of Godhead is the source of material energy. Consequently He is sometimes called mäyä-maya, or the Supreme person, who can create His pastimes through His potency known as the material energy. The jéva, or the individual living entity, becomes entrapped by the material energy by the supreme will of the Supreme Personality of Godhead. In Bhagavad-gétä (18.61) we understand:
- éçvaraù sarva-bhütänäà
- håd-deçe 'rjuna tiñöhati
- bhrämayan sarva-bhütäni
- yanträrüòhäni mäyayä
- "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."
- Éçvara, the Supreme Personality of Godhead, is situated within the heart of all conditioned souls, and by His supreme will the living entity, or individual soul, gets the facility to lord it over material nature in various types of bodies, which are known as yantra, or the moving vehicle offered by the total material energy, mäyä. Although the individual living entity (jéva) and the Lord are both situated within the material energy, the Lord is directing the movements of the jéva soul by offering him different types of bodies through the material energy, and thus the living entity is wandering throughout the universes in various forms of body and becomes implicated in different situations, partaking of the reactions of fruitive activities.
- When Påthu Mahäräja became spiritually powerful by the enhancement of his spiritual knowledge (jïäna) and renunciation of material desires, he became a prabhu, or master of his senses (sometimes called gosvämé or svämé). This means that he was no longer controlled by the influence of material energy. When one is strong enough to give up the influence of material energy, he is called prabhu. In this verse the word svarüpa-sthaù is also very significant. The real identity of the individual soul lies in understanding or attaining the knowledge that he is eternally a servant of Kåñëa. This understanding is called svarüpopalabdhi. By culturing devotional service, the devotee gradually comes to understand his actual relationship with the Supreme Personality of Godhead. This understanding of one's pure spiritual position is called svarüpopalabdhi, and when one attains that stage he can understand how he is related with the Supreme Personality of Godhead as a servant or friend or as a parent or conjugal lover. This stage of understanding is called svarüpa-sthaù. Påthu Mahäräja realized this svarüpa completely, and it will be clear in the later verses that he personally left this world, or this body, by riding on a chariot sent from Vaikuëöha.
- In this verse the word prabhu is also significant. As stated before, when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as "Prabhupäda" because he is a completely self-realized soul. The word päda means "position," and Prabhupäda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Kåñëa. In his verses praising the spiritual master, Çréla Viçvanätha Cakravarté Öhäkura writes:
- säkñäd-dharitvena samasta-çästrair
- uktas tathä bhävyata eva sadbhiù **
- "The spiritual master is honored as much as the Supreme Lord because he is the most confidential servitor of the Lord." Thus Påthu Mahäräja can also be called Prabhupäda, or, as described herein, prabhu. Another question may be raised in this connection. Since Påthu Mahäräja was a power incarnation of the Supreme Personality of Godhead, çaktyäveça-avatära, why did he have to execute the regulative principles in order to become a prabhu? Because he appeared on this earth as an ideal king and because it is the duty of the king to instruct the citizens in the execution of devotional service, he followed all the regulative principles of devotional service in order to teach others. Similarly, Caitanya Mahäprabhu, although Kåñëa Himself, taught us how to approach Kåñëa as a devotee. It is said, äpani äcari' bhakti çikhäinu sabäre. Lord Caitanya Mahäprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions. Similarly, Påthu Mahäräja, although a çaktyäveça-avatära incarnation, still behaved exactly as a devotee in order to achieve the position of prabhu. Furthermore, svarüpa-sthaù means "complete liberation." As it is said (SB 2.10.6), hitvänyathä-rüpaà svarüpeëa vyavasthitiù: when a living entity abandons the activities of mäyä and attains the position from which he can execute devotional service, his state is called svarüpa-sthaù, or complete liberation. MaitreyaBuddha00 (talk) 20:37, 10 December 2024 (UTC)[reply]
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Hello, I'm MrOllie. I noticed that you made a comment that didn't seem very civil, so it may have been removed. Wikipedia is built on collaboration, so it's one of our core principles to interact with one another in a polite and respectful manner. If you have any questions, you can leave me a message on my talk page. Thank you. MrOllie (talk) 15:24, 14 November 2024 (UTC)
Please do not add original research or novel syntheses of published material to articles as you apparently did to Kundalini. Please cite a reliable source for all of your contributions. Thank you. MrOllie (talk) 19:00, 10 December 2024 (UTC)
