having adopted a
don't

speak to unless

spoken

to

attitude
you

know

a little independence

like
it

is

a

lot

and

one

has more than

one

thought i am

tempted

to say it

is

you

the

way
one

wears it a

little
it

is

just

just
like

you
i
am
tempted to say
one

has

a

thought

pattern
a

way
of thinking that imagined continuity

is

not

what
i would be

tempted

to
say

has

any
grin

and

bear it value

dear

extension

of

the
mind
but

listen

a

little

independence
is

more than one
thought

to

grin

and

bear
as

one

realizes time yes
time

and

time

again
one

realizes

how

relatively
simple
it

is

to have more

than
one

thought
of

a

little
independent

nature

dear

go

on
you see see

how

one

grins

and bears the
thought

of

being

observant as one
is

known to observe

the

presence of your

lack

of
it

you
know

that

is

God

by
the

way
they say that

is
God

too

oh yes but

yes

one
does

the

never

may care thing

dear
yes
to

you
they

say

things

that
speak

of

being

observant
as

they

try

to

take

away

faith
try

to
dispel

the

mystery

of

faith as one

believes

in
God
for

goodness

sake

yes
they try to

tell

you
there
is

no

God

even

as
they

are observant of
reality
and

that

is
weird

i mean they

are
wont to observe

the

presence of God

and
how

God

acts
in
mysterious

ways
and

feel

like
it

is

an

idea
you
know

a

good

idea
for

for

them to take

away

the
belief

in God one
faithfully

over

and

over again finds

oneself

explaining
in

a sense to

the
mentality
i

understand as you

in

this

conversational

fashion
dear
now

i

mean

now that sounds

pretty

sensational
i

know but what

can

i do dear

it

is

of
an independent nature

i

mean i am

not
doing
a

single

thing

about
it

dear

listen

i

don't
feel like it
no

i
am
not kicking off

a

shoe
or

two to beat
it

out

of
you i am

not
wielding a broom

stick

to
go

over

there

and

take
you

back

that

way
you lost me

i

lost you simple

no

sense
in

going

out

of the way
to

change

the

past dear go

see

about
God

and

how

He
is

acting

now
and

again
don't feel like
i

am

just
kidding

see

see

if

i

care
how

confused

you are see

see

see
God

alright

and

don't

alright
don't

try

to

don't
take
this

upon

yourself

at all dear

this

is

different
see

not too funny
for
you

is

it
no

there

is

that
there
is

that

which is not

what
so

many

term
consciousness

of

the soul so

many

are

caught
yes

wheedled

into

being

trying
i

don't
want
that

i

should be a
very

trying

person

wheedled into fussing

over

how

valuable

it
is

to

let

one

go

sub

for
the

way

this

feels

only
just

so

kind

of
like living as

one

is

in

shadows
cast

by the little
yes

petty

tyranny

of the light

falling

into

poor

the

poor

taste derived from

simple

days

of

condemnation

intended

to
agitate
the

wall

bearing

mind
big

time

from inconspicuous sub

standard

personal

quirks
yes

by

way

of

such

things

one

entertains

and

who

do

you

think
you

are no doubt

is

a

simple

enough question in the field

to
satisfy the requirement

for

support
i

mean it is
rhetorical

support at best

dear
don't

look

at

me

i
i
mean

i

don't want that

i
am seen as

some

kind

of
dreg in the

sub

conscious reality of
being

victimized

by

imagination

independent
of
the

greater

good
so

called
dear
yes

dear
chant
Hare Krsna sigh

if
you
simply

must

go

and
simply

have

imagined

continuity

like
this
but

don't

interfere

with

it
whatever

that

was

all

about
you

know

it

too

much

relates

to
the

to

the
weird

of

a

fool

entertaining
the

notion
and

or
notions

of
having
one

false

ego
in

place

to deal with

this

accord
ostensibly

in

accordance
as

much

as one is

feeling
in

harmony

with

the

identifiably
marginalized

but
fair

protected
in

fact

don't

interfere with this
i

get chills out

of
being

fairly

Krsna
conscious
like

this

it

is

no

cheap

thrill
after

all
being

contrite
as

one

sees

fit
i

mean

she

never

asks
why dear but

that
does

not
mean

i
am

an

idiot
never

wondering
she

is more yes
sometimes

more

than
enough
to

make

one

wonder
is

this worth it
even

as

one

has
no

place

for

it
to

call

into

possession
dear

yes

dear
space

makes sense in other words
clearly

yes

so
go

the

way of one

chanting
Hare Krsna yes

she

will

never

ask
why

not
dear
go

the

chanting

transcends

both
her

atmospheric
standard

of
being

and

the

precise feeling of getting by

on
a

little

independence as one

who
will

be

chanting Hare Krsna

is

of
course

independently identified by

way

of being just

so

related to shri

Krsna

you can't resist

you

can't

resist
you

just

can't

resist

feeling
as

external

as
it

gets
little

dear

dear

little

mind

yes
God
is
bigger
than

that

so

much
so
much
so
much

bigger than the
split

off

i

can
only

imagine

yes

dear
go

and

see

how

divine
He is in the company

of

Srimati yes dear

Krsna

is

fine
so

fine

you

see

Krsna

yes

dear seeing Krsna
favorable
one

has

the

understanding
of

what

it

means

to
say

that

is
just

about

the

size

of

it
tiny

little

Krsna

is

there as well big or
small

He
is

nice

and
aloof
nice

and

close

too
they

say every distance is not
near

i

hear

but

not
her

she

is most respectful to His
Srimati

and

certainly

doesn't
ask

why

space

makes sense dear
listen

never mind whether
everything

can
be

replaced listen to

this

sounding

just

like

her

chanting
i

don't
mind
i

don't
mind if i do and

you

can

only
imagine

dear

give or take

give

or take a

little

one

has
an
inch

to give taking

a
mile

is

nothing
like

it is a

little

deranged
in

a
marginal

way
at

times yes yes

but
not

screaming

in

the

old

way

as
hope

springs

eternal for the

good
of

all

it

is

to be expected
one

will

chant

Hare Krsna softly

as

a

change

of
heart
is

anchored

by
the

more

than

a

little
obvious
state
of
affairs

to which one

is

drawn
out
and

made
to

be
in

feeling
as

one

unsung

tiresome
puerile and not

looking

smart
goes

about
on

an
end

run

to

no

avail
of interest with

distaste

simply harvested from
one

perspective
yes

give

or
take

you

have
a

way

about

you
dear

mind

give
or
take
softly
chanting

Hare Krsna there

is

a
grace

to mentality generally
speaking
as

one

can
be

drawn

to
the

chanting

exclusive of whatever
that
was

all

about
there

is a way

nothing
is
waiting

to

set

sail

softly
but softly one

has
been

known

to

chant

Hare Krsna being
exclusive

of

whatever

that
was all about

dear

and one does

not
want

to

feel

like
one

has

a

world

wide
one

to

get

around
so

one

follows

one as one in brief around around

quickly

quickly feeling like

a

little

one
is
you

know

what

kind

of
mysterious
all

the same one

is

you
see
the
stuff
of

mystery

yes
different

you

see

the

stuff

of

mystery

has

been
around

no

doubt
no

one
else

is
more

mysterious

than
being

achintya

bheda
bheda

tattva

i mean that

is

quite
enough
no doubt no

one

could be more

mysterious

that

is

yes
i

wonder

about

you
and

how

one
is the same

i

am

trying

to

be

different
after

all

and

feeling like a
little

idiot

with

this
stuff

of mystery dear

dear

dear

why

do

i

laugh
so
she

never
asks

why

no

give

and
take
but i can

tell
no doubt no

one

else

is

all the same
like

her

never

asking
why
she

is

just
so

real i mean

i

feel

like
an

idiot
saying

this
but

she

takes the give

and

take

kind
you
know

that

kind

of
cake
my

dear

look

at
her

she

never

asks

why
and
one

is

queer

i mean something

of
a curiosity kind

of
queer
you

know

what

i
am

saying

yes

quite

mysterious
so there you

are
i

mean
there
you

go
it

is

the

stuff of mystery

after

all
so

keep

on
going

never

mind

why

she never asks why it
doesn't
matter

listen

and
chant

Hare Krsna nicely there you go and
there

but

for

the
grace

of
God

go
i

you

understand

me yes all i am

saying

is

different
and

i

will
chant
the

whole

Hare

Krsna
mantra with you like she

is
kind

of

the

same
as you now

and

again but different as you

go

there

you
go

now

chant Hare Krsna
nicely

what did i say my

dear

mind what did

i
say chant Hare Krsna yes

go

on Hare Krsna

what

is this extension

of

the

mind

i feel like

i

am entering into

an

abstract

of

sorts i feel

like

i
am

going

to

think

how

can

i

do

better

than that which

is

not

this
i

mean

what

could

be

more

mysterious than that

hey

so

what

is

there

beyond

knowing

how one feels

about

it

and

doing
next

to nothing about

how
one
feels

about it being a little

whining

fuss
budget
and

a

big
kind

of

funk

from that direction
it

is a pain
being

both

at

the same time
eh

i

mean

nothing
by it of

course

as it is

not
yes

that

which is not
mine
how could i

how

could

i

mean
look

at

it

both at the

same

time
it

is
a

whining
fuss

budget
and

a
big

kind

of
punk listen hey no give

and
take

listen

one

is

better
than

it

all

the same all

the

same

as

much

as

one
had

better

be

careful how one

thinks

after

all

one

can

invoke
like

crazy the way

it

goes

yes

that
is

the

way

it

goes

let

it
go

quick

before

it

feels

like

i

am

an idiot it

had
better

go

as
it

gets
to

be

right

where

it

belongs

that
way

let

it
go
and

live

in

the

right

direction

that

way

life

goes

on

as

it
is
not
mine
in

every

direction
let

it

go

and
one

will

chant

Hare Krsna with one like

this
is

next
and

no
no

surprise

there

listen

it goes let it go and sing

one

feels like it is going already go go and

sing

it
is
not

mine

let

it
go

my

dear
mind
nothing i mean no such

thing

to

you
as

give

or

take
go

sing
Hare Krsna with one like this is next trust me yes

dear
trust

me

it

has

to
go

like

this

is

next
right

as

rain the sunny

dear

chita-hari dasa

said
a

little
differently self-loathing among Western
practitioners
arises
out

of their trying

to
emulate the humility found in

great

devotees they read

about
the

problem

is

they

fail
to

realize
that

such
humility

comes
from
the

plane

of

the

soul
and

can’t

really
be
imitated
and
that

the

great

devotees

have
passed
through loving themselves

to
seeing

how

small they are in relation to

their

object of love
genuine

humility makes the heart soft

while
artificial
humility
only makes one hate oneself and as
pointed

out the world

oh

world

you
knew

who

could

say
i abandoned you

i

said

i
would chant Hare

Krsna

again
oh

world i knew

who

was
there

and
the

rain
i

felt

was

more

of you than

that

sound

of

sh

shush

shining

you

reflect
oh

world

they

knew listen again
i

am

sorry

to

take

it

like
mad so much

too

much of some

uncontrolled

senses

needs
to

be

focused

at

first

sight

somehow

or

other
but

love

i
remember
to

more

than

the nines eh

oh
world oh world

one

knows
what

can i do world go

around

me
like

an ancient thread
as
you

wish

one

knows
oh

world

one

knows
the

way

i

have
pained
and

made

out
too

too

much

like
one
is
making
off

with

it

to

resist

a

little
so
go

around

me

like an ancient

thread

as

you

wish
what

can

i

do
it

is

old
old

old

and
one

old

and

one

old

old

and

one

is
new at this

oh

world it is
not
too

good

not

too

bad

and

no
one can stay that way

you

are

right

as rain yes

but
no
i
am not too
good

not too bad

as

no

one

can stay that

way

oh world warm as a
prayer

not too cool

not
too

hot
hear

me
i

say

peace

is

fine
listening

yes

the

essence

of
listening is fine

singing

away

you
hear

peace

as

one

knows
it

is

sound

and kind of one to convey how
sound

the

feeling

of
peace

is

chanting

Hare

Krsna

it is no

no

secret

it

is

fighting
to
be

peaceful

in

kind
and

nothing
nothing

keeps
one

occupied so there

is

always

something

to having one

like
it
was

good

of
one

to

have such a

great
sense

of

humor
to

begin

with
in

a

way

yes
dear

i

know

this

makes
it

feel

awful
out

of

place
in

a

way but no
it

is

no

secret it is

fighting

the

way

it
is

fighting
it

is
spiritual

yes

anti
matter my dear

friend

fighting
feels

interesting as one proves to

be

so

inclined
on

a

permanent basis no

yes

no yes no

yes
being

spiritual

no
matter

what

i

think
one

is

fighting
as

one
is

so
fresh

as

one

is

so inclined to
keep

right

on
fighting
it

you

know

what i mean
yes

dear

fighting
is
no

secret it is

no

secret
one

is
anti

matter
in

a

sense

of

course
one

keeps

on
fighting

as it is

no

no
secret
it

is

fighting

and

nothing
keeps

one occupied so
there

is

always

yes

always
something to being

occupied

like
it
is

nothing
otherwise
listen

friend
how

does
it

feel
as

there

is
always

something

do

you

not
feel
like

it

is
in

a

way

giving

as
one is keeping

a
sense

of
humor
in

place
kind

of like there

is

like
i

said before always

something

but nothing keeps

one

occupied
dear

listen

i

am
not
occupied
go
go
and
listen
go
as
one
yes

as

one

is

fighting
go

and

listen

to

it
is

it

not

fighting
as

it

is

no

secret it is

one
in

a

way
feeling

awful

fresh

with

the
way
one

has
of

sensing

it

is
not

like

one
like
this
but
just

it

like

that

is
all
the

way

something

in

the

way

there is always

something
there

is

always something to

being

you

know
the
way

anti

matter
is

dear

as
one

is chanting a
little

louder

than
one

of

those

you
know

yes

dear don't no

don't
don't

dare

forget one has
quite

a

sense

of the way

it

is

fighting
with

a

sense
of

humor
being
kind you know

kind

of

out

of

the

way
dear

the

way
one

gets

to

be

there
is

always

something
and

i
will chant Hare Krsna patiently

too

oh

world
it is not

too

good
not

too
bad
and
no
one

can stay that
way

you

are
right

as

rain
yes

but

no

i
am

not
too
good not too bad as

no

one
can

stay that way

oh

world warm as
a
prayer

not
too
cool

not too hot
hear
me

i

say

peace

is

fine

listening
yes
the

essence

of

listening

is

fine

singing

away

you
hear

peace

as

one
knows
it

is

sound

and

kind

of
one

to

convey

how

sound

the
feeling

of

peace
is
chanting Hare Krsna

give

or take no

give

and

take

one

is

not nearly so

peaceful

after

all
yes

dear

there

is
no

evil
one
will

put
away

with

it
but

one

listens as it

takes

far

more

time than one

to
give

a

fighting

chance
the

nod

so

to
speak

in

the

way
as
one

feels

like

being

ever
so

more

so

than

ever
yes

more

peaceful

dear
mind
like

it

is
not
going to stop

sorry

if i mislead in a

way
but

yes
it

is
like

it

is
never

going

to

stop you see

go

and

see

i
am

falling

pretty

far

behind
relatively

speaking

waiting

for
you

to

get
it

straight

dear
i

am

tempted
to

say
you

are
on

a

mission
that
is

being

sabotaged

as we speak
go

and see what

intelligence
is

being

left

standing
high

and

dry

dear
can

you

understand me at

all
i

wonder
it

is

a

wonder
how

i

feel

so

under you like

the

weather

i
am

clouding

over
and

falling

under

you so easily
in

the

name

of

peace
only

as
one
even

as

one

goes
on
fighting

like
it

has

to
give

or

take
not

give

and

take
you

seriously

oh

subtle

creature of balance
in

a personalized way

localized
as

friend

to

the
conditioned
and

enemy

as
well how i

mean

who

in
the

world

are

you

trying
to

be

so

suddenly dear personal

sense
of

external

energy who goes

there
hey

you

are in no

way
done

here
in

dear
confused

state

of
existence
give

or

take this to
be

peaceful
and

admit
one
has your number

it

is

a
little

deranged
in

a
marginal

way

at

times

yes yes but

not

screaming

in
the

old

way

as

hope

springs

eternal
for

the

good

of

all
listen

listen

don't

be
an

idiot

we

know
you

are

going
to

do

better

than

that

which

is
not

this
it

is
no

secret

give

or
take give or

take

it
is
beneath

you

to be stagnant

dear

even

as
reality

does

nothing for you

realize
i

will

never let you be in

secret
old
you

are

just

far
so
far

away

from being too

young
for

open

ended
characterization

how

can

i
just

let

you

imagine this is

next
and

feel

separated as much

as

one

is

kind you know
kind
it

would

be

kind

of you to
listen
as it is

no

secret

who

you
are

in

person
i

mean

personally

i

would have to

be

an
idiot

to

think

you

are
to

me

a

kind

of

secret

or

secretive

in
the
way

one

has
of

being

pretty

mental
listen

go

and
chant Hare Krsna
in
the
back

it

doesn't

matter
how

far

back

dear
mind
you

know

who

is
in

the
forefront
dear
don't lie to
me
no

don't

lie to me
dear

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

yes
no

yes
no yes no
it
is not very
unusual
to

realize

how one is

dear

yes

dear

how
one

is

fair

localized to be

true
get

back

go

get

back
go
home

chant
chant Hare Krsna

it

doesn't

matter
how

far

back

dear
go

home

you

know

who is in
reality

the

inevitable

much

more
up

front
about
there

being

a

home
a
go

home

that

is

one
for

the

ages
a

home

to

go

as
the

cows

go
as

the

senses

go

where purity is

the
force where Govinda

smiles

and
you

chant Hare Krsna
yes

back
there
back

there

not
too
far
dear
there

you

go
see

see

time

see

how
time
is

a

memory

see

how
see

how

He smiles there

He

is see how

gravity

is

working
around

Him

see

how
space
makes

sense

as

you
feel like smiling

too

see see the cows how

they
are

colorful

and

attentive
yes

there

you

are

with
a
chaste

sense

of

local
color

perfect

don't

cry
too
much
back
there
i
know

i

know
now

don't

cry

too

much
no

that's

alright
yes

we

are

refreshed

by the feeling

of

never

feeling
too old so

suddenly

dear

never

too
old
i

mean Govinda is

never

too old to

be

aware

of

you
listen
does

this

hurt by the

way

no i don't

expect

as
much
but

wait
no

no
it

kills
a

little

the

residual

demoniac
mentality
doesn't

stick

by it i

mean

but wait i forgot yes
honestly

i
forgot

what i was

going

to

say

sorry

sorry
i

can't

do

anything

as

one

naturally but wait

no

i
just

forgot

i

am

sorry
i

forgot

sorry

sorry
yes
no

i can't do

anything

as
one

naturally

naturally

but honestly that

is

not what i

was

going

to
say
dear
sorry
i

forgot

sorry

sorry
sorry
honestly i can't
do
anything
as
one
but

no

that

is not what
i

was

going
to

say

Hare Krsna Hare Krsna
Krsna Krsna Hare Hare

Hare Rama Hare Rama
Rama Rama Hare Hare

oh

oh well banter free bickering

will
never do all

the
same

all

the same one

is

wise to remember

intelligence
at speed dear mind you

have
to

go

the

way

of

being

subject to karma like some
kind

of

stop

and

start
reactionary

or
respect
that

there

will

be

pastimes of a

transcendental

nature

that
will subject one

to
a

host

of

poetry
in motion on the sly

kind
of
yes

dear no kidding
i
forgot

i

mean no that

is

not

what
i
thought

i

was

going to say

dear

listen would you
mind

if
i

just now chanted Hare Krsna

again

bhajan or bust

it
is

there

there is no
other

way you know

under

under
the

circumstances

there
is

no

other

no
other

way

it is it

it

is

bhajan

or bust you

know

under

under
the

under

the

circumstances
it

is

bhajan

or

bust that is

i

mean

to
say it is

situation
normal
in

so

many

ways out there

is

no
other

dear

no

other way i

feel

at

all

like singing away

bhajan

or
bust

do

you
kind

of
feel
old
by the way yes dear i know
she

never
asks

why
but
why
don't
you

tell

the

truth
i

mean

do

you
kind

of

feel

at

all like being you

know
the

way

the way i

am

old

dear
old

dear

it

is
not

like

i

feel

crazy about feeling

a

little

unwanted

at any rate it is

unwanted

you
might

as

well
say

it

has nothing to
do
with me so

suddenly
but

i
do
kind

of feel dear

yes

dear
old
i

old

i

feel

like i am

pretty

old
listen

at

least

it
feels

yes

dear

at least it
feels

old
so

what

about

you
she

never

asks

why but why

don't

you

feel
how

shall

i

say

pretty
i

feel

pretty

old but hey
that's

just

me
go

on
dear

tell
the

truth

how

do
you feel about the way

it

feels

dear
and

one

is chanting Hare Krsna yes

dear

there is no

there

is no doubt
about

it
one

is

chanting

Hare Krsna so

how
do

you

feel

don't

tell

me
you

feel

envious
there

must be there

is

no

doubt

about
how

there

must

be
yes

dear there must
be

one

i

know
there

is

no

doubt
about
it

you
have to feel

like

telling the truth

so

how do you

feel

like

one
is there is

there
aught
i

can

do
to

tell

how

you
feel

being

centred out that way my

dear

mind
how

tell

me
how
do
you
feel

about

being

included as one

of

the senses is

out

of
control
are

you

nuts
listen
don't

go

i

mean
don't go crazy

with

all those senses
the
way

it

is

i
mean it is

real

as it is

said
those all those senses include

the

way

we
are
kind

of

mental

Chapter Twenty-nine

SB4.29.68

TEXT 68

The mind of the living entity continues to exist in various gross
bodies, and according to one’s desires for sense gratification, the
mind records different thoughts. In the mind these appear together
in different combinations; therefore these images sometimes appear
as things never seen or never heard before.


The activities of the living entity in the body of a dog may be
experienced in the mind of a different body; therefore those activities
appear never to have been heard or seen. The mind continues,
although the body changes. Even in this life-span we can sometimes
experience dreams of our childhood. Although such incidents now
appear strange, it is to be understood that they are recorded in the
mind. Because of this, they become visible in dreams. The
transmigration of the soul is caused by the subtle body, which is the
storehouse of all kinds of material desires. Unless one is fully
absorbed in Kṛṣṇa consciousness, material desires will come and
go. That is the nature of the mind—thinking, feeling and willing. As
long as the mind is not engaged in meditation on the lotus feet of
the Supreme Personality of Godhead, Kṛṣṇa, the mind will desire so
many material enjoyments. Sensual images are recorded in the mind
in chronological order, and they become manifest one after another;
therefore the living entity has to accept one body after another. The
mind plans material enjoyment, and the gross body serves as the
instrument to realize such desires and plans. The mind is the
platform onto which all desires come and go. Śrīla Narottama dāsa
Ṭhākura therefore sings:

guru-mukha-padma-vākya,     cittete kariyā aikya,
āra nā kariha mane āśā **

Narottama dāsa Ṭhākura advises everyone to stick to the principle of
carrying out the orders of the spiritual master. One should not desire
anything else. If the regulative principles ordered by the spiritual
master are followed rigidly, the mind will gradually be trained to
desire nothing but the service of Kṛṣṇa. Such training is the
perfection of life.


Kṛṣṇa consciousness means constantly associating with the
Supreme Personality of Godhead in such a mental state that the
devotee can observe the cosmic manifestation exactly as the
Supreme Personality of Godhead does. Such observation is not
always possible, but it becomes manifest exactly like the dark planet
known as Rāhu, which is observed in the presence of the full moon.


It has been explained in the previous verse that all desires on the
mental platform become visible one after another. Sometimes,
however, by the supreme will of the Supreme Personality of
Godhead, the whole stockpile can be visible all at one time. In
Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-
bhājām. When a person is fully absorbed in Kṛṣṇa consciousness,
his stockpile of material desires is minimized. Indeed, the desires no
longer fructify in the form of gross bodies. Instead, the stockpile of
desires becomes visible on the mental platform by the grace of the
Supreme Personality of Godhead.

In this connection, the darkness occurring before the full moon, the
lunar eclipse, can be explained as being another planet, known as
Rāhu. According to Vedic astronomy, the Rāhu planet, which is not
visible, is accepted. Sometimes the Rāhu planet is visible in the
presence of full moonlight. It then appears that this Rāhu planet
exists somewhere near the orbit of the moon. The failure of modern
moon excursionists may be due to the Rāhu planet. In other words,
those who are supposed to be going to the moon may actually be
going to this invisible planet Rāhu. Actually, they are not going to the
moon but to the planet Rāhu, and after reaching this planet, they
come back. Apart from this discussion, the point is that a living entity
has immense and unlimited desires for material enjoyment, and he
has to transmigrate from one gross body to another until these
desires are exhausted.

No living entity is free from the cycle of birth and death unless he
takes to Kṛṣṇa consciousness; therefore in this verse it is clearly
stated (sattvaika-niṣṭhe) that when one is fully absorbed in Kṛṣṇa
consciousness, in one stroke he is freed of past and future mental
desires. Then, by the grace of the Supreme Lord, everything
becomes simultaneously manifest within the mind. In this regard,
Viśvanātha Cakravartī Ṭhākura cites the example of mother Yaśodā’s
seeing the whole cosmic manifestation within the mouth of Lord
Kṛṣṇa. By the grace of Lord Kṛṣṇa, mother Yaśodā saw all the
universes and planets within the mouth of Kṛṣṇa. Similarly, by the
grace of the Supreme Personality of Godhead, Kṛṣṇa, a Kṛṣṇa
conscious person can see all his dormant desires at one time and
finish all his future transmigrations. This facility is especially given to
the devotee to make his path clear for returning home, back to
Godhead.

Why we see things not experienced in this life is explained herein.
That which we see is the future expression of a gross body or is
already stocked in our mental stockpile. Because a Kṛṣṇa conscious
person does not have to accept a future gross body, his recorded
desires are fulfilled in a dream. We therefore sometimes find things
in a dream never experienced in our present life.


As long as there exists the subtle material body composed of
intelligence, mind, senses, sense objects, and the reactions of the
material qualities, the consciousness of false identification and its
relative objective, the gross body, exist as well.


The desires in the subtle body of mind, intelligence and ego cannot
be fulfilled without a gross body composed of the material elements
earth, water, air, fire and ether. When the gross material body is not
manifest, the living entity cannot factually act in the modes of
material nature. In this verse it is clearly explained that the subtle
activities of the mind and intelligence continue due to the sufferings
and enjoyments of the living entity’s subtle body. The consciousness
of material identification (such as “I” and “mine”) still continues
because such consciousness has been extant from time immemorial.
However, when one transfers to the spiritual world by virtue of
understanding Kṛṣṇa consciousness, the actions and reactions of
both gross and subtle bodies no longer bother the spirit soul.


When the living entity is in deep sleep, when he faints, when there is
some great shock on account of severe loss, at the time of death, or
when the body temperature is very high, the movement of the life air
is arrested. At that time the living entity loses knowledge of
identifying the body with the self.


Foolish people deny the existence of the soul, but it is a fact that
when we sleep we forget the identity of the material body and when
we awake we forget the identity of the subtle body. In other words,
while sleeping we forget the activities of the gross body, and when
active in the gross body we forget the activities of sleeping. Actually
both states—sleeping and waking—are creations of the illusory
energy. The living entity actually has no connection with either the
activities of sleep or the activities of the so-called wakened state.
When a person is in deep sleep or when he has fainted, he forgets
his gross body. Similarly, under chloroform or some other anesthetic,
the living entity forgets his gross body and does not feel pain or
pleasure during a surgical operation. Similarly, when a man is
suddenly shocked by some great loss, he forgets his identification
with the gross body. At the time of death, when the temperature of
the body rises to 107 degrees, the living entity falls into a coma and
is unable to identify his gross body. In such cases, the life air that
moves within the body is choked up, and the living entity forgets his
identification with the gross body. Because of our ignorance of the
spiritual body, of which we have no experience, we do not know of
the activities of the spiritual body, and in ignorance we jump from
one false platform to another. We act sometimes in relation to the
gross body and sometimes in relation to the subtle body. If, by Kṛṣṇa’
s grace, we act in our spiritual body, we can transcend both the
gross and subtle bodies. In other words, we can gradually train
ourselves to act in terms of the spiritual body. As stated in the
Nārada-pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc.
Madhya 19.170] devotional service means engaging the spiritual
body and spiritual senses in the service of the Lord. When we are
engaged in such activities, the actions and reactions of the gross
and subtle bodies cease.


When one is a youth, all the ten senses and the mind are completely
visible. However, in the mother’s womb or in the boyhood state, the
sense organs and the mind remain covered, just as the full moon is
covered by the darkness of the dark-moon night.


When a living entity is within the womb, his gross body, the ten
sense organs and the mind are not fully developed. At such a time
the objects of the senses do not disturb him. In a dream a young
man may experience the presence of a young woman because at
that time the senses are active. Because of undeveloped senses, a
child or boy will not see a young woman in his dreams. The senses
are active in youth even when one dreams, and although there may
be no young woman present, the senses may act and there may be
a seminal discharge (nocturnal emission). The activities of the subtle
and gross bodies depend on how developed conditions are. The
example of the moon is very appropriate. On a dark-moon night, the
full shining moon is still present, but it appears not to be present
due to conditions. Similarly, the senses of the living entity are there,
but they only become active when the gross body and the subtle
body are developed. Unless the senses of the gross body are
developed, they will not act on the subtle body. Similarly, because of
the absence of desires in the subtle body, there may be no
development in the gross body.


When the living entity dreams, the sense objects are not actually
present. However, because one has associated with the sense
objects, they become manifest. Similarly, the living entity with
undeveloped senses does not cease to exist materially, even though
he may not be exactly in contact with the sense objects.


It is sometimes said that because a child is innocent he is completely
pure. Actually this is not the fact. The effects of fruitive activities
reserved in the subtle body appear in three concurrent stages. One
is called bīja (the root), another is called kūṭa-stha (the desire), and
another is called phalonmukha (about to fructify). The manifest
stage is called prārabdha (already in action). In a conscious or
unconscious state, the actions of the subtle or gross bodies may not
be manifest, but such states cannot be called the liberated state. A
child may be innocent, but this does not mean that he is a liberated
soul. Everything is held in reservation, and everything will become
manifest in due course of time. Even in the absence of certain
manifestations in the subtle body, the objects of sense enjoyment
may act. The example has been given of a nocturnal emission, in
which the physical senses act even when the physical objects are
not manifest. The three modes of material nature may not be
manifest in the subtle body, but the contamination of the three
modes remains conserved, and in due course of time, it becomes
manifest. Even if the reactions of the subtle and gross bodies are not
manifest, one does not become free from the material conditions.
Therefore it is wrong to say that a child is as good as a liberated soul.


The five sense objects, the five sense organs, the five knowledge-
acquiring senses and the mind are the sixteen material expansions.
These combine with the living entity and are influenced by the three
modes of material nature. Thus the existence of the conditioned soul
is understood.


Lord Kṛṣṇa says in Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

“The living entities in this conditioned world are My eternal,
fragmental parts. Due to conditioned life, they are struggling very
hard with the six senses, which include the mind.”

Here it is also explained that the living entity comes in contact with
the sixteen material elements and is influenced by the three modes
of material nature. The living entity and this combination of elements
combine to form what is called jīva-bhūta, the conditioned soul that
struggles hard within material nature. The total material existence is
first agitated by the three modes of material nature, and these
become the living conditions of the living entity. Thus the subtle and
gross bodies develop, and the ingredients are earth, water, fire, air,
sky, and so on. According to Śrī Madhvācārya, when consciousness,
the living force in the heart, is agitated by the three modes of
material nature, then the subtle body of the living entity, consisting
of the mind, the sense objects, the five senses that acquire
knowledge and the five senses for acting in the material condition,
becomes possible.


By virtue of the processes of the subtle body, the living entity
develops and gives up gross bodies. This is known as the
transmigration of the soul. Thus the soul becomes subjected to
different types of so-called enjoyment, lamentation, fear, happiness
and unhappiness.


According to this explanation, one can clearly understand that
originally the living entity was as good as the Supreme Personality of
Godhead in his pure, spiritual existence. However, when the mind
becomes polluted by desires for sense gratification in the material
world, the living entity drops into the material conditions, as
explained in this verse. Thus he begins his material existence, which
means that he transmigrates from one body to another and becomes
more and more entangled in material existence. The process of
Kṛṣṇa consciousness, by which one always thinks of Kṛṣṇa, is the
transcendental process by which one can revert to his original,
spiritual existence. Devotional service means always thinking of
Kṛṣṇa.

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me

“Always think of Me and become My devotee. Worship Me and offer
your homage unto Me. Thus you will come to Me without fail. I
promise you this because you are My very dear friend.” (Bg. 18.65)

One should always engage in the Lord’s devotional service. As
recommended in the arcana-mārga, one should worship the Deity in
the temple and constantly offer obeisances to the spiritual master
and the Deity. These processes are recommended to one who
actually wants to become free from material entanglement. Modern
psychologists can study the actions of the mind—thinking, feeling
and willing—but they are unable to go deep into the matter. This is
due to their lack of knowledge and to their not being associated with
a liberated ācārya.

As stated in Bhagavad-gītā (4.2):

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

“This supreme science was thus received through the chain of
disciplic succession, and the saintly kings understood it in that way.
But in course of time the succession was broken, and therefore the
science as it is appears to be lost.” Guided by so-called
psychologists and philosophers, people in the modern age do not
know of the activities of the subtle body and thus cannot understand
what is meant by the transmigration of the soul. In these matters we
have to take the authorized statements of Bhagavad-gītā (2.13):

dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from
boyhood to youth to old age, the soul similarly passes into another
body at death. The self-realized soul is not bewildered by such a
change.” Unless all human society understands this important verse
in Bhagavad-gītā, civilization will advance in ignorance, not in
knowledge.


The caterpillar transports itself from one leaf to another by capturing
one leaf before giving up the other. Similarly, according to his
previous work, the living entity must capture another body before
giving up the one he has. This is because the mind is the reservoir of
all kinds of desires.


A living entity too much absorbed in material activity becomes very
much attracted to the material body. Even at the point of death, he
thinks of his present body and the relatives connected to it. Thus he
remains fully absorbed in the bodily conception of life, so much so
that even at the point of death he abhors leaving his present body.
Sometimes it is found that a person on the verge of death remains in
a coma for many days before giving up the body. This is common
among so-called leaders and politicians who think that without their
presence the entire country and all society will be in chaos. This is
called māyā. Political leaders do not like to leave their political posts,
and they either have to be shot by an enemy or obliged to leave by
the arrival of death. By superior arrangement a living entity is offered
another body, but because of his attraction to the present body, he
does not like to transfer himself to another body. Thus he is forced to
accept another body by the laws of nature.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

“The bewildered spirit soul, under the influence of the three modes
of material nature, thinks himself the doer of activities that are in
actuality carried out by nature.” (Bg. 3.27)

Material nature is very strong, and the material modes force one to
accept another body. This force is visible when the living entity
transmigrates from a superior body to an inferior one. One who acts
like a dog or hog in the present body will certainly be forced to
accept the body of a dog or hog in the next life. A person may be
enjoying the body of a prime minister or a president, but when he
understands that he will be forced to accept the body of a dog or
hog, he chooses not to leave the present body. Therefore he lies in a
coma many days before death. This has been experienced by many
politicians at the time of death. The conclusion is that the next body
is already determined by superior control. The living entity
immediately gives up the present body and enters another.
Sometimes in the present body the living entity feels that many of his
desires and imaginations are not fulfilled. Those who are overly
attracted to their life situation are forced to remain in a ghostly body
and are not allowed to accept another gross body. Even in the body
of a ghost, they create disturbances for neighbors and relatives. The
mind is the prime cause of such a situation. According to one’s mind,
different types of bodies are generated, and one is forced to accept
them. As confirmed in Bhagavad-gītā (8.6):

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

“Whatever state of being one remembers when he quits his body,
that state he will attain without fail.” Within one’s body and mind, one
can think as either a dog or a god, and the next life is offered to him
accordingly. This is explained in Bhagavad-gītā (13.22):

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo ’sya
sad-asad-yoni-janmasu

“The living entity in material nature thus follows the ways of life,
enjoying the three modes of nature. This is due to his association
with that material nature. Thus he meets with good and evil among
various species.” The living entity may transmigrate to either a
superior or inferior body according to his association with the modes
of material nature. If he associates with the mode of ignorance, he
gets the body of an animal or an inferior man, but if he associates
with the mode of goodness or passion, he gets a body accordingly.
This is also confirmed in Bhagavad-gītā (14.18):

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ

“Those situated in the mode of goodness gradually go upward to the
higher planets; those in the mode of passion live on the earthly
planets; and those in the mode of ignorance go down to the hellish
worlds.”

The root cause of one’s association is the mind. This great Kṛṣṇa
consciousness movement is the greatest boon to human society
because it is teaching everyone to think always of Kṛṣṇa by
executing devotional service. In this way, at the end of life, one may
be transferred to the association of Kṛṣṇa. This is technically called
nitya-līlā-praviṣṭa, entering into the planet Goloka Vṛndāvana.
Bhagavad-gītā (18.55) explains:

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

“One can understand the Supreme Personality as He is only by
devotional service. And when one is in full consciousness of the
Supreme Lord by such devotion, he can enter into the kingdom of
God.” After the mind is completely absorbed in Kṛṣṇa
consciousness, one can enter the planet known as Goloka
Vṛndāvana. To enter the association of the Supreme Personality of
Godhead, one has to understand Kṛṣṇa. The process of
understanding Kṛṣṇa is devotional service.

After understanding Kṛṣṇa as He is, one can become eligible to
enter Kṛṣṇaloka and associate with Him. The mind is the cause of
such an exalted position. The mind can also get one a body like
those of dogs and hogs. To absorb the mind always in Kṛṣṇa
consciousness is therefore the greatest perfection of human life.


As long as we desire to enjoy sense gratification, we create material
activities. When the living entity acts in the material field, he enjoys
the senses, and while enjoying the senses, he creates another
series of material activities. In this way the living entity becomes
entrapped as a conditioned soul.


While in the subtle body, we create many plans to enjoy sense
gratification. These plans are recorded in the spool of one’s mind as
bīja, the root of fruitive activities. In conditional life the living entity
creates a series of bodies one after another, and this is called karma-
bandhana. As explained in Bhagavad-gītā (3.9), yajñārthāt karmaṇo ’
nyatra loko ’yam-karma-bandhanaḥ: if we act only for the satisfaction
of Viṣṇu, there is no bondage due to material activity, but if we act
otherwise, we become entrapped by one material activity after
another. Under these circumstances, it is to be supposed that by
thinking, feeling and willing, we are creating a series of future
material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama-
phale, padi’ bhavārṇava jale. The living entity falls into the ocean of
karma-bandhana as a result of past material activities. Instead of
plunging oneself into the ocean of material activity, one should
accept material activity only to maintain body and soul together. The
rest of one’s time should be devoted to engaging in the
transcendental loving service of the Lord. In this way one can attain
relief from the reactions of material activity.


You should always know that this cosmic manifestation is created,
maintained and annihilated by the will of the Supreme Personality of
Godhead. Consequently, everything within this cosmic manifestation
is under the control of the Lord. To be enlightened by this perfect
knowledge, one should always engage himself in the devotional
service of the Lord.


Self-realization, understanding oneself as Brahman, or spirit soul, is
very difficult in the material condition. However, if we accept the
devotional service of the Lord, the Lord will gradually reveal Himself.
In this way the progressive devotee will gradually realize his spiritual
position. We cannot see anything in the darkness of night, not even
our own selves, but when there is sunshine we can see not only the
sun but everything within the world as well. Lord Kṛṣṇa explains in
the Seventh Chapter of the Bhagavad-gītā (7.1):

mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu

“Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in
full, free from doubt.”

When we engage ourselves in the devotional service of the Lord to
become Kṛṣṇa conscious, we understand not only Kṛṣṇa but
everything related to Kṛṣṇa. In other words, through Kṛṣṇa
consciousness we can understand not only Kṛṣṇa and the cosmic
manifestation but also our constitutional position. In Kṛṣṇa
consciousness we can understand that the entire material creation is
created by the Supreme Personality of Godhead, maintained by
Him, annihilated by Him and absorbed in Him. We are also part and
parcel of the Lord. Everything is under the control of the Lord, and
therefore our only duty is to surrender unto the Supreme and
engage in His transcendental loving service.


The great sage Maitreya continued: The supreme devotee, the great
saint Nārada, thus explained to King Prācīnabarhi the constitutional
position of the Supreme Personality of Godhead and the living entity.
After giving an invitation to the King, Nārada Muni left to return to
Siddhaloka.


Siddhaloka and Brahmaloka are both within the same planetary
system. Brahmaloka is understood to be the highest planet within
this universe. Siddhaloka is considered to be one of the satellites of
Brahmaloka. The inhabitants of Siddhaloka have all the powers of
yogic mysticism. From this verse it appears that the great sage
Nārada is an inhabitant of Siddhaloka, although he travels to all the
planetary systems. All the residents of Siddhaloka are spacemen,
and they can travel in space without mechanical help. The residents
of Siddhaloka can go from one planet to another individually by
virtue of their yogic perfection. After giving instructions to the great
King Prācīnabarhi, Nārada Muni departed and also invited him to
Siddhaloka.


In the presence of his ministers, the saintly King Prācīnabarhi left
orders for his sons to protect the citizens. He then left home and
went off to undergo austerities in a holy place known as Kapilāśrama.


The word prajā-sarga is very important in this verse. When the
saintly King Prācīnabarhi was induced by the great sage Nārada to
leave home and take to the devotional service of the Lord, his sons
had not yet returned from their austerities in the water. However, he
did not wait for their return but simply left messages to the effect that
his sons were to protect the mass of citizens. According to
Vīrarāghava Ācārya, such protection means organizing the citizens
into the specific divisions of the four varṇas and four āśramas. It was
the responsibility of the royal order to see that the citizens were
following the regulative principles of the four varṇas (namely
brāhmaṇa, kṣatriya, vaiśya and śūdra) and the āśramas (namely
brahmacarya, gṛhastha, vānaprastha and sannyāsa). It is very
difficult to rule citizens in a kingdom without organizing this
varṇāśrama-dharma. To rule the mass of citizens in a state and keep
them in a complete progressive order is not possible simply by
passing laws every year in a legislative assembly. The varṇāśrama-
dharma is essential in a good government. One class of men (the
brāhmaṇas) must be intelligent and brahminically qualified, another
class must be trained in administrative work (kṣatriya), another in
mercantile business (vaiśya) and another simply in labor (śūdra).
These four classes of men are already there according to nature, but
it is the government’s duty to see that all four of these classes follow
the principles of their varṇas methodically. This is called
abhirakṣaṇa, or protection.

It is significant that when Mahārāja Prācīnabarhi was convinced of
the goal of life through the instructions of Nārada, he did not wait
even a moment to see his sons return, but left immediately. There
were many things to be done upon the return of his sons, but he
simply left them a message. He knew what his prime duty was. He
simply left instructions for his sons and went off for the purpose of
spiritual advancement. This is the system of Vedic civilization.

Śrīdhara Svāmī informs us that Kapilāśrama is located at the
confluence of the Ganges and the Bay of Bengal, a place known
now as Gaṅgā-sāgara. This place is still famous as a place of
pilgrimage, and many millions of people gather there every year on
the day of Makara-saṅkrānti and take bath. It is called Kapilāśrama
because of Lord Kapila’s living there to perform His austerities and
penances. Lord Kapila propounded the Sāṅkhya system of
philosophy.


Having undergone austerities and penances at Kapilāśrama, King
Prācīnabarhi attained full liberation from all material designations.
He constantly engaged in the transcendental loving service of the
Lord and attained a spiritual position qualitatively equal to that of the
Supreme Personality of Godhead.


There is special significance in the words tat-sāmyatām agāt. The
King attained the position of possessing the same status or the
same form as that of the Lord. This definitely proves that the
Supreme Personality of Godhead is always a person. In His
impersonal feature, He is the rays of His transcendental body. When
a living entity attains spiritual perfection, he also attains the same
type of body, known as sac-cid-ānanda-vigraha [Bs. 5.1]. This
spiritual body never mixes with the material elements. Although in
conditional life the living entity is surrounded by material elements
(earth, water, fire, air, sky, mind, intelligence and ego), he remains
always aloof from them. In other words, the living entity can be
liberated from the material condition at any moment, provided that
he wishes to do so. The material environment is called māyā.
According to Kṛṣṇa:

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered
unto Me can easily cross beyond it.” (Bg. 7.14)

As soon as the living entity engages in the transcendental loving
service of the Lord, he immediately attains freedom from all material
conditions (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg.
14.26]). In the material state the living entity is on the jīva-bhūta
platform, but when he renders devotional service to the Lord, he is
elevated to the brahma-bhūta platform. On the brahma-bhūta
platform the living entity is liberated from material bondage, and he
engages in the service of the Lord. In this verse the word dhīra is
sometimes read as vīra. Actually there is not very much difference.
The word dhīra means “sober,” and vīra means “hero.” One who is
struggling against māyā is a hero, and one who is sober enough to
understand his position is a dhīra. Without becoming sober or
heroic, one cannot attain spiritual salvation.


My dear Vidura, one who hears this narration concerning the
understanding of the living entity’s spiritual existence, as described
by the great sage Nārada, or who relates it to others, will be
liberated from the bodily conception of life.


This material creation is the spirit soul’s dream. Actually all existence
in the material world is a dream of Mahā-Viṣṇu, as the Brahma-
saṁhitā describes:

yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ

[Bs. 5.47]

This material world is created by the dreaming of Mahā-Viṣṇu. The
real, factual platform is the spiritual world, but when the spirit soul
wants to imitate the Supreme Personality of Godhead, he is put into
this dreamland of material creation. After being in contact with the
material modes of nature, the living entity develops the subtle and
gross bodies. When the living entity is fortunate enough to associate
with Śrī Nārada Mahāmuni or his servants, he is liberated from this
dreamland of material creation and the bodily conception of life.


This narration spoken by the great sage Nārada is full of the
transcendental fame of the Supreme Personality of Godhead.
Consequently this narration, when described, certainly sanctifies this
material world. It purifies the heart of the living entity and helps him
attain his spiritual identity. One who relates this transcendental
narration will be liberated from all material bondage and will no
longer have to wander within this material world.


As indicated in verse 79, Nārada Muni advised King Prācīnabarhi to
take to devotional service rather than waste time performing ritualistic
ceremonies and fruitive activities. The vivid descriptions of the subtle
and gross bodies in this chapter are most scientific, and because
they are given by the great sage Nārada, they are authoritative.
Because these narrations are full of the glory of the Supreme
Personality of Godhead, they constitute the most effective process
for the purification of the mind. As Śrī Caitanya Mahāprabhu
confirmed: ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. The more we
talk of Kṛṣṇa, think of Kṛṣṇa and preach for Kṛṣṇa, the more we
become purified. This means we no longer have to accept a
hallucinatory gross and subtle body, but instead attain our spiritual
identity. One who tries to understand this instructive spiritual
knowledge is delivered from this ocean of nescience. The word
pārameṣṭhyam is very significant in this connection. Pārameṣṭhyam
is also called Brahmaloka; it is the planet on which Lord Brahmā
lives. The inhabitants of Brahmaloka always discuss such narrations
so that after the annihilation of the material world, they can be
directly transferred to the spiritual world. One who is transferred to
the spiritual world does not have to go up and down within this
material world. Sometimes spiritual activities are also called
pārameṣṭhyam.


The allegory of King Purañjana, described herein according to
authority, was heard by me from my spiritual master, and it is full of
spiritual knowledge. If one can understand the purpose of this
allegory, he will certainly be relieved from the bodily conception and
will clearly understand life after death. Although one may not
understand what transmigration of the soul actually is, one can fully
understand it by studying this narration.


The word striyā, meaning “along with the wife,” is significant. The
male and female living together constitute the sum and substance of
material existence. The attraction between male and female in this
material world is very strong. In all species of life the attraction
between male and female is the basic principle of existence. The
same principle of intermingling is also in human society, but is in a
regulative form. Material existence means living together as male
and female and being attracted by one another. However, when one
fully understands spiritual life, his attraction for the opposite sex is
completely vanquished. By such attraction, one becomes overly
attached to this material world. It is a hard knot within the heart.

puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho ’yam ahaṁ mameti

(Bhāg. 5.5.8)


Everyone comes to this material world attracted to sense
gratification, and the hard knot of sense gratification is the attraction
between male and female. By this attraction, one becomes overly
attached to the material world in terms of gṛha-kṣetra-suta-āpta-
vitta—that is, home, land, children, friends, money and so forth.
Thus one becomes entangled in the bodily conception of “I” and
“mine.” However, if one understands the story of King Purañjana and
understands how, by sexual attraction, Purañjana became a female
in his next life, one will also understand the process of
transmigration.

SPECIAL NOTE: According to Vijayadhvaja Tīrtha, who belongs to
the Madhvācārya-sampradāya, the first two of the following verses
appear after verse 45 of this chapter, and the remaining two verses
appear after verse 79.


A desire to maintain body, wife and children is also observed in
animal society. The animals have full intelligence to manage such
affairs. If a human being is simply advanced in this respect, what is
the difference between him and an animal? One should be very
careful to understand that this human life is attained after many,
many births in the evolutionary process. A learned man who gives up
the bodily conception of life, both gross and subtle, will, by the
enlightenment of spiritual knowledge, become a prominent individual
spirit soul, as the Supreme Lord is also.


It is said that man is a rational animal, but from this verse we can
also understand that rationality exists even in animal life. Unless
there is rationality, how can an animal maintain its body by working
so hard? That the animals are not rational is untrue; their rationality,
however, is not very advanced. In any case, we cannot deny them
rationality. The point is that one should use one’s reason to
understand the Supreme Personality of Godhead, for that is the
perfection of human life.


If a living entity is developed in Kṛṣṇa consciousness and is merciful
to others, and if his spiritual knowledge of self-realization is perfect,
he will immediately attain liberation from the bondage of material
existence.


In this verse the words dayā jīveṣu, meaning “mercy to other living
entities,” indicate that a living entity must be merciful to other living
entities if he wishes to make progress in self-realization. This means
he must preach this knowledge after perfecting himself and
understanding his own position as an eternal servant of Kṛṣṇa.
Preaching this is showing real mercy to living entities. Other types of
humanitarian work may be temporarily beneficial for the body, but
because a living entity is spirit soul, ultimately one can show him real
mercy only by revealing knowledge of his spiritual existence. As
Caitanya Mahāprabhu says, jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-
dāsa’: [Cc. Madhya 20.108] “Every living entity is constitutionally a
servant of Kṛṣṇa.” One should know this fact perfectly and should
preach it to the mass of people. If one realizes that he is an eternal
servant of Kṛṣṇa but does not preach it, his realization is imperfect.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore sings, duṣṭa
mana, tumi kisera vaiṣṇava? pratiṣṭhāra tare, nirjanera ghare, tava
hari-nāma kevala kaitava: “My dear mind, what kind of Vaiṣṇava are
you? Simply for false prestige and a material reputation you are
chanting the Hare Kṛṣṇa mantra in a solitary place.” In this way
people who do not preach are criticized. There are many Vaiṣṇavas
in Vṛndāvana who do not like preaching; they chiefly try to imitate
Haridāsa Ṭhākura. The actual result of their so-called chanting in a
secluded place, however, is that they sleep and think of women and
money. Similarly, one who simply engages in temple worship but
does not see to the interests of the mass of people or cannot
recognize devotees is called a kaniṣṭha-adhikāri:

arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ

(Bhāg. 11.2.47)


Everything happening within time, which consists of past, present
and future, is merely a dream. That is the secret understanding in all
Vedic literature.


Factually all of material existence is only a dream. Thus there is no
question of past, present or future. Persons who are addicted to
karma-kāṇḍa-vicāra, which means “working for future happiness
through fruitive activities,” are also dreaming. Similarly, past
happiness and present happiness are merely dreams. The actual
reality is Kṛṣṇa and service to Kṛṣṇa, which can save us from the
clutches of māyā, for the Lord says in Bhagavad-gītā (7.14), mām
eva ye prapadyante māyām etāṁ taranti te: “Those who surrender
unto Me can easily cross beyond My illusory energy.”

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-
ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Talks Between
Nārada and King Prācīnabarhi.”

jaya Srila Prabhupada
old