> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 11: 'General History'

> > *******

> > Chapter Three: Liberation from the Illusory Energy

> > TEXT 1

> > s'rî-râjovâca

> > parasya vishnor îs'asya

> > mâyinâm api mohinîm

> > mâyâm veditum icchâmo

> > bhagavanto bruvantu nah

> > s'rî-râjâ uvâca - the King said; parasya - of the Supreme; vishnoh - Vishnu; îs'asya - the Lord; mâyinâm - for the possessors of great mystic power; api - even; mohinîm - which is bewildering; mâyâm - the illusory potency; veditum - to understand; icchâmah - we desire; bhagavantah - my lords; bruvantu - please tell this; nah - to us.

> > TRANSLATION

> > King Nimi said - Now we wish to learn about the illusory potency of the Supreme Personality of Godhead, S'rî Vishnu, which bewilders even great mystics. My lords, please speak to us about this subject.

> > ******

> > TEXT 2

> > nânutripye jushan yushmad-

> > vaco hari-kathâmritam

> > samsâra-tâpa-nistapto

> > martyas tat-tâpa-bheshajam

> > na anutripye - I am not yet satiated; jushan - engaging; yushmat - your; vacah - in the words; hari-kathâ - of the topics of the Supreme Lord, Hari; amritam - the nectar; samsâra - of material existence; tâpa - by the misery; nistaptah - tormented; martyah - a mortal human; tat-tâpa - of that pain; bheshajam - the medical treatment.

> > TRANSLATION

> > Although I am drinking the nectar of your statements about the glories of the Supreme Personality of Godhead, my thirst is not yet satiated. Such nectarean descriptions of the Lord and His devotees are the actual medicine for conditioned souls like me, who are tormented by the threefold miseries of material existence.

> > ******

> > TEXT 3

> > s'rî-antarîksha uvâca

> > ebhir bhûtâni bhûtâtmâ

> > mahâ-bhûtair mahâ-bhuja

> > sasarjoccâvacâny âdyah

> > sva-mâtrâtma-prasiddhaye

> > s'rî-antarîkshah uvâca - S'rî Antarîksha said; ebhih - by these (material elements); bhûtâni - creatures; bhûta-âtmâ - the Soul of all creation; mahâ-bhûtaih - by the elements of the mahat-tattva; mahâ-bhuja - O mighty-armed King; sasarja - He created; ucca-avacâni - both high and low; âdyah - the original person; sva - of His own parts and parcels; mâtrâ - the sense gratification; âtma - and the self-realization; prasiddhaye - for facilitating.

> > TRANSLATION

> > S'rî Antarîksha said - O mighty-armed King, by activating the material elements, the primeval Soul of all creation has sent forth all living beings in higher and lower species so that these conditioned souls can cultivate either sense gratification or ultimate liberation, according to their desire.

> > ******

> > TEXT 4

> > evam sristhâni bhûtâni

> > pravisthah pan'ca-dhâtubhih

> > ekadhâ das'adhâtmânam

> > vibhajan jushate gunân

> > evam - in the manner just described; sristhâni - created; bhûtâni - the living beings; pravisthah - having entered; pan'ca-dhâtubhih - (created) by the five gross elements (earth, water, fire, air and ether); ekadhâ - onefold (as the overseer of the mind); das'adhâ - tenfold (as the overseer of the five senses of perception and five organs of action); âtmânam - Himself; vibhajan - dividing; jushate - He engages (He causes the individual soul to engage); gunân - with the material modes.

> > TRANSLATION

> > The Supersoul enters the material bodies of the created beings, activates the mind and senses, and thus causes the conditioned souls to approach the three modes of material nature for sense gratification.

> > ******

> > TEXT 5

> > gunair gunân sa bhun'jâna

> > âtma-pradyotitaih prabhuh

> > manyamâna idam sristham

> > âtmânam iha sajjate

> > gunaih - with the modes (the senses); gunân - the modes (the objects of the senses); sah - he (the individual living being); bhun'jânah - enjoying; âtma - by the Supreme Soul; pradyotitaih - enlivened; prabhuh - the master; manyamânah - thinking; idam - this; sristham - created (body); âtmânam - as his own self; iha - in this; sajjate - he becomes entangled.

> > TRANSLATION

> > The individual living being, the master of the material body, uses his material senses, which have been activated by the Supersoul, to try to enjoy sense objects composed of the three modes of nature. Thus he misidentifies the created material body with the unborn eternal self and becomes entangled in the illusory energy of the Lord.

> > ******

> > TEXT 6

> > karmâni karmabhih kurvan

> > sa-nimittâni deha-bhrit

> > tat tat karma-phalam grihnan

> > bhramatîha sukhetaram

> > karmâni - various kinds of fruitive work; karmabhih - by the karmendriyas, the organs of action; kurvan - performing; sa-nimittâni - which are imbued with motivating desires; deha-bhrit - the proprietor of the material body; tat tat - various; karma-phalam - results of work; grihnan - accepting; bhramati - he wanders; iha - throughout this world; sukha - happiness; itaram - and otherwise.

> > TRANSLATION

> > Impelled by deep-rooted material desires, the embodied living entity engages his active sense organs in fruitive activities. He then experiences the results of his material actions by wandering throughout this world in so-called happiness and distress.

> > ******

> > TEXT 7

> > ittham karma-gatîr gacchan

> > bahv-abhadra-vahâh pumân

> > âbhûta-samplavât sarga-

> > pralayâv as'nute 'vas'ah

> > ittham - in this way; karma-gatîh - the destinations determined by his past activities; gacchan - obtaining; bahu-abhadra - much that is inauspicious; vahâh - which involve; pumân - the living being; âbhûta-samplavât - until the dissolution of the created universe; sarga-pralayau - birth and death; as'nute - he experiences; avas'ah - helplessly.

> > TRANSLATION

> > Thus the conditioned living entity is forced to experience repeated birth and death. Impelled by the reactions of his own activities, he helplessly wanders from one inauspicious situation to another, suffering from the moment of creation until the time of cosmic annihilation.

> > ******

> > TEXT 8

> > dhâtûpaplava âsanne

> > vyaktam dravya-gunâtmakam

> > anâdi-nidhanah kâlo

> > hy avyaktâyâpakarshati

> > dhâtu - of the material elements; upaplave - the dissolution; âsanne - when it has become imminent; vyaktam - the manifest cosmos; dravya - gross objects; guna - and the subtle modes; âtmakam - consisting of; anâdi - without beginning; nidhanah - or end; kâlah - time; hi - indeed; avyaktâya - into the unmanifest; apakarshati - draws.

> > TRANSLATION

> > When the annihilation of the material elements is imminent, the Supreme Personality of Godhead in His form of eternal time withdraws the manifest cosmos, consisting of gross and subtle features, and the entire universe vanishes into nonmanifestation.

> > ******

> > TEXT 9

> > s'ata-varshâ hy anâvristhir

> > bhavishyaty ulbanâ bhuvi

> > tat-kâlopacitoshnârko

> > lokâms trîn pratapishyati

> > s'ata-varshâ - lasting one hundred years; hi - indeed; anâvristhih - drought; bhavishyati - there will be; ulbanâ - terrible; bhuvi - on the earth; tat-kâla - in that duration of time; upacita - accumulated; ushna - whose heat; arkah - the sun; lokân - the worlds; trîn - three; pratapishyati - will greatly burn.

> > TRANSLATION

> > As cosmic annihilation approaches, a terrible drought takes place on earth for one hundred years. For one hundred years the heat of the sun gradually increases, and its blazing heat begins to torment the three worlds.

> > ******

> > TEXT 10

> > pâtâla-talam ârabhya

> > sankarshana-mukhânalah

> > dahann ûrdhva-s'ikho vishvag

> > vardhate vâyuneritah

> > pâtâla-talam - the planet Pâtâla; ârabhya - beginning from; sankarshana-mukha - from the mouth of the Supreme Lord in His form as Sankarshana; analah - the fire; dahan - burning; ûrdhva-s'ikhah - its flame going upward; vishvak - all the directions; vardhate - grows; vâyunâ - by winds; îritah - impelled.

> > TRANSLATION

> > Beginning from Pâtâlaloka, a fire grows, emanating from the mouth of Lord Sankarshana. Its flames shooting upward, driven by great winds, it scorches everything in all directions.

> > ******

> > TEXT 11

> > samvartako megha-gano

> > varshati sma s'atam samâh

> > dhârâbhir hasti-hastâbhir

> > lîyate salile virâth

> > samvartakah - of annihilation; megha-ganah - hoards of clouds; varshati - will rain; sma - indeed; s'atam samâh - for one hundred years; dhârâbhih - with torrents; hasti-hastâbhih - (raindrops measuring the length of) elephant trunks; lîyate - will merge; salile - in the water; virâth - the entire universe.

> > TRANSLATION

> > Hoards of clouds called Samvartaka pour torrents of rain for one hundred years. Flooding down in raindrops as long as the trunk of an elephant, the deadly rainfall submerges the entire universe in water.

> > ******

> > TEXT 12

> > tato virâjam utsrijy

> > vairâjah purusho nripa

> > avyaktam vis'ate sûkshmam

> > nirindhana ivânalah

> > tatah - then; virâjam - the universe; utsrijya - giving up (as his body); vairâjah purushah - the personality of the universal form (Hiranyagarbha Brahmâ); nripa - O King Nimi; avyaktam - unmanifest nature (the pradhâna); vis'ate - he enters; sûkshmam - subtle; nirindhanah - devoid of fuel; iva - like; analah - a fire.

> > TRANSLATION

> > Then Vairâja Brahmâ, the soul of the universal form, gives up his universal body, O King, and enters into the subtle unmanifest nature, like a fire that has run out of fuel.

> > ******

> > TEXT 13

> > vâyunâ hrita-gandhâ bhûh

> > salilatvâya kalpate

> > salilam tad-dhrita-rasam

> > jyotisthvâyopakalpate

> > vâyunâ - by the wind; hrita - deprived; gandhâ - of its quality of aroma; bhûh - the element earth; salilatvâya kalpate - becomes water; salilam - water; tat - by that (the same element, wind); hrita-rasam - deprived of its quality of taste; jyotisthvâya upakalpate - becomes fire.

> > TRANSLATION

> > Deprived of its quality of aroma by the wind, the element earth is transformed into water; and water, deprived of its taste by that same wind, is merged into fire.

> > ******

> > TEXT 14

> > hrita-rûpam tu tamasâ

> > vâyau jyotih pralîyate

> > hrita-spars'o 'vakâs'ena

> > vâyur nabhasi lîyate

> > kâlâtmanâ hrita-gunam

> > nabha âtmani lîyate

> > hrita-rûpam - deprived of its quality of form; tu - certainly; tamasâ - by darkness; vâyau - into air; jyotih - fire; pralîyate - merges; hrita-spars'ah - deprived of touch; avakâs'ena - by the element space; vâyuh - air; nabhasi - into space; lîyate - merges; kâla-âtmana - by the Supreme Soul in the form of time; hrita-gunam - deprived of its tangible quality; nabhah - space; âtmani - into false ego in the mode of ignorance; lîyate - merges.

> > TRANSLATION

> > Fire, deprived of its form by darkness, dissolves into the element air. When the air loses its quality of touch by the influence of space, the air merges into that space. When space is deprived of its tangible quality by the Supreme Soul in the form of time, space merges into false ego in the mode of ignorance.

> > ******

> > TEXT 15

> > indriyâni mano buddhih

> > saha vaikârikair nripa

> > pravis'anti hy ahankâram

> > sva-gunair aham âtmani

> > indriyâni - the senses; manah - the mind; buddhih - intelligence; saha vaikârikaih - along with the demigods, who are products of false ego in the mode of goodness; nripa - O King; pravis'anti - they enter; hi - indeed; ahankâram - the element ego; sta-gunaih - along with its qualities (goodness, passion and ignorance); aham - ego; âtmani - into the mahat-tattva.

> > TRANSLATION

> > My dear King, the material senses and intelligence merge into false ego in the mode of passion, from which they arose; and the mind, along with the demigods, merges into false ego in the mode of goodness. Then the total false ego, along with all of its qualities, merges into the mahat-tattva.

> > ******

> > TEXT 16

> > eshâ mâyâ bhagavatah

> > sarga-sthity-anta-kârinî

> > tri-varnâ varnitâsmâbhih

> > kim bhûyah s'rotum icchasi

> > eshâ - this; mâyâ - material energy; bhagavatah - of the Supreme Lord; sarga - of creation; sthiti - maintenance; anta - and dissolution (of this universe); kârinî - the agent; tri-varnâ - consisting of three modes (goodness, passion and ignorance); varnitâ - has been described; asmâbhih - by us; kim - what; bhûyah - further; s'rotum - to hear; icchasi - do you wish.

> > TRANSLATION

> > I have now described mâyâ, the illusory energy of the Supreme Personality of Godhead. This illusory potency, consisting of the three modes of material nature, is empowered by the Lord for the creation, maintenance and annihilation of the material universe. Now, what more do you wish to hear?

> > ******

> > TEXT 17

> > s'rî-râjovâca

> > yathaitâm ais'varîm mâyâm

> > dustarâm akritâtmabhih

> > taranty an'jah sthûla-dhiyo

> > maharsha idam ucyatâm

> > s'rî-râjâ uvâca - King Nimi said; yathâ - how; etâm - this; ais'varîm - of the Supreme Lord; mâyâm - material energy; dustarâm - unsurpassable; akrita-âtmabhih - by those who are not self-controlled; taranti - they may cross over; an'jah - easily; sthûla-dhiyah - persons whose intelligence is dulled by materialistic attachments; maha-rishe - O great sage; idam - this; ucyatâm - please tell.

> > TRANSLATION

> > King Nimi said - O great sage, please explain how even a foolish materialist can easily cross over the illusory energy of the Supreme Lord, which is always insurmountable for those who are not self-controlled.

> > ******

> > TEXT 18

> > s'rî-prabuddha uvâca

> > karmâny ârabhamânânâm

> > duhkha-hatyai sukhâya ca

> > pas'yet pâka-viparyâsam

> > mithunî-cârinâm nrinâm

> > s'rî-prabuddhah uvâca - S'rî Prabuddha said; karmâni - fruitive activities; ârabhamânânâm - making endeavors in; duhkha-hatyai - for the elimination of distress; sukhâya ca - and for gaining happiness; pas'yet - one should see; pâka - of the result; viparyâsam - contrary outcome; mithunî-cârinâm - who are coupled as men and women; nrinâm - of such persons.

> > TRANSLATION

> > S'rî Prabuddha said - Accepting the roles of male and female in human society, the conditioned souls unite in sexual relationships. Thus they constantly make material endeavors to eliminate their unhappiness and unlimitedly increase their pleasure. But one should see that they inevitably achieve exactly the opposite result. In other words, their happiness inevitably vanishes, and as they grow older their material discomfort increases.

> > ******

> > TEXT 19

> > nityârtidena vittena

> > durlabhenâtma-mrityunâ

> > grihâpatyâpta-pas'ubhih

> > kâ prîtih sâdhitais' calaih

> > nitya - constantly; ârti-dena - giving pain; vittena - with wealth; durlabhena - hard to acquire; âtma-mrityunâ - death for the self; griha - with one's home; apatya - children; âpta - relatives; pas'ubhih - and domestic animals; kâ - what; prîtih - happiness; sâdhitaih - which are gained (by that wealth); calaih - unsteady.

> > TRANSLATION

> > Wealth is a perpetual source of distress, it is most difficult to acquire, and it is virtual death for the soul. What satisfaction does one actually gain from his wealth? Similarly, how can one gain ultimate or permanent happiness from one's so-called home, children, relatives and domestic animals, which are all maintained by one's hard-earned money?

> > ******

> > TEXT 20

> > evam lokam param vidyân

> > nas'varam karma-nirmitam

> > sa-tulyâtis'aya-dhvamsam

> > yathâ mandala-vartinâm

> > evam - in this way; lokam - the world; param - next (after this life); vidyât - one should understand as; nas'varam - impermanent; karma-nirmitam - created from fruitive work; sa-tulya - characterized by (the rivalry of) equals; atis'aya - and superiors; dhvamsam - and by ruination; yathâ - as; mandala-vartinâm - (the rivalries) of minor rulers.

> > TRANSLATION

> > One cannot find permanent happiness even on the heavenly planets, which one can attain in the next life by ritualistic ceremonies and sacrifices. Even in material heaven the living entity is disturbed by rivalry with his equals and envy of those superior to him. And since one's residence in heaven is finished with the exhaustion of pious fruitive activities, the denizens of heaven are afflicted by fear, anticipating the destruction of their heavenly life. Thus they resemble kings who, though enviously admired by ordinary citizens, are constantly harassed by enemy kings and who therefore never attain actual happiness.

> > ******

> > TEXT 21

> > tasmâd gurum prapadyeta

> > jijn'âsuh s'reya uttamam

> > s'âbde pare ca nishnâtam

> > brahmany upas'amâs'rayam

> > tasmât - therefore; gurum - a spiritual master; prapadyeta - one should take shelter of; jijn'âsuh - being inquisitive; s'reyah uttamam - about the highest good; s'âbde - in the Vedas; pare - in the Supreme; ca - and; nishnâtam - perfectly knowledgeable; brahmani - (in these two aspects) of the Absolute Truth; upas'ama-âs'rayam - fixed in detachment from material affairs.

> > TRANSLATION

> > Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.

> > ******

> > TEXT 22

> > tatra bhâgavatân dharmân

> > s'ikshed gurv-âtma-daivatah

> > amâyayânuvrittyâ yais

> > tushyed âtmâtma-do harih

> > tatra - there (in the association of the spiritual master); bhâgavatân dharmân - the science of devotional service; s'ikshet - should learn; guru-âtma-daivatah - he for whom the spiritual master is his very life and worshipable deity; amâyayâ - without deceit; anuvrittyâ - by faithful service; yaih - by which (devotional science); tushyet - can be satisfied; âtmâ - the Supreme Soul; âtma-dah - who bestows His own self; harih - Lord Hari.

> > TRANSLATION

> > Accepting the bona fide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.

> > ******

> > TEXT 23

> > sarvato manaso 'sangam

> > âdau sangam ca sâdhushu

> > dayâm maitrîm pras'rayam ca

> > bhûteshv addhâ yathocitam

> > sarvatah - everywhere; manasah - of the mind; asangam - detachment; âdau - in the beginning; sangam - association; ca - and; sâdhushu - with saintly persons; dayâm - mercy; maitrîm - friendship; pras'rayam - reverence; ca - and; bhûteshu - for all living beings; addhâ - thus; yathâ ucitam - as is suitable.

> > TRANSLATION

> > A sincere disciple should learn to dissociate the mind from everything material and positively cultivate association with his spiritual master and other saintly devotees. He should be merciful to those in an inferior position to him, cultivate friendship with those on an equal level and meekly serve those in a higher spiritual position. Thus he should learn to deal properly with all living beings.

> > ******

> > TEXT 24

> > s'aucam tapas titikshâm ca

> > maunam svâdhyâyam ârjavam

> > brahmacaryam ahimsâm ca

> > samatvam dvandva-samjn'ayoh

> > s'aucam - cleanliness; tapah - austerity; titikshâm - tolerance; ca - and; maunam - silence; svâdhyâyam - study of the Vedas; ârjavam - simplicity; brahmacaryam - celibacy; ahimsâm - nonviolence; ca - and; samatvam - equanimity; dvandva-samjn'ayoh - in situations perceived in terms of duality.

> > TRANSLATION

> > To serve the spiritual master the disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence, and equanimity in the face of material dualities such as heat and cold, happiness and distress.

> > ******

> > TEXT 25

> > sarvatrâtmes'varânvîkshâm

> > kaivalyam aniketatâm

> > vivikta-cîra-vasanam

> > santosham yena kenacit

> > sarvatra - everywhere; âtma - for one's true self; îs'vara - and for the Supreme Personality of Godhead; anvîkshâm - meditation by keeping continuously in view; kaivalyam - solitude; aniketatâm - having no fixed residence; vivikta-cîra - scraps of cloth found in unfrequented places; vasanam - wearing; santosham - satisfaction; yena kenacit - with anything.

> > TRANSLATION

> > One should practice meditation by constantly seeing oneself to be an eternal cognizant spirit soul and seeing the Lord to be the absolute controller of everything. To increase one's meditation, one should live in a secluded place and give up false attachment to one's home and household paraphernalia. Giving up the decorations of the temporary material body, one should dress himself with scraps of cloth found in rejected places, or with the bark of trees. In this way one should learn to be satisfied in any material situation.

> > ******

> > TEXT 26

> > s'raddhâm bhâgavate s'âstre

> > 'nindâm anyatra câpi hi

> > mano-vâk-karma-dandam ca

> > satyam s'ama-damâv api

> > s'raddhâm - faith; bhâgavate - related to the Supreme Lord; s'âstre - in scripture; anindâm - not blaspheming; anyatra - others; ca - also; api hi - indeed; manah - of the mind; vâk - speech; karma - and one's activities; dandam - strict control; ca - and; satyam - truthfulness; s'ama - self-control of the mind; damau - and of the external senses; api - also.

> > TRANSLATION

> > One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavân. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech and bodily activities, always speak the truth, and bring the mind and senses under full control.

> > ******

> > TEXTS 27&28

> > s'ravanam kîrtanam dhyânam

> > harer adbhuta-karmanah

> > janma-karma-gunânâm ca

> > tad-arthe 'khila-cesthitam

> > istham dattam tapo japtam

> > vrittam yac câtmanah priyam

> > dârân sutân grihân prânân

> > yat parasmai nivedanam

> > s'ravanam - hearing; kîrtanam - chanting; dhyânam - and meditation; hareh - of the Supreme Lord, Hari; adbhuta-karmanah - whose activities are wonderful; janma - of His incarnations; karma - pastimes; gunânâm - transcendental qualities; ca - and; tat-arthe - for His sake; akhila - all; cesthitam - endeavors;

> > istham - whatever worship one performs; dattam - whatever charity; tapah - penance; japtam - whatever mantras one chants; vrittam - pious activities performed; yat - what; ca - also; âtmanah - to oneself; priyam - dear; dârân - wife; sutân - sons; grihân - home; prânân - vital air; yat - which; parasmai - unto the Supreme; nivedanam - offering.

> > TRANSLATION

> > One should hear, glorify and meditate upon the wonderful transcendental activities of the Lord. One should specifically become absorbed in the appearance, activities, qualities and holy names of the Supreme Personality of Godhead. Thus inspired, one should perform all of one's daily activities as an offering to the Lord. One should perform sacrifice, charity and penance exclusively for the Lord's satisfaction. Similarly, one should chant only those mantras which glorify the Supreme Personality of Godhead. And all one's religious activities should be performed as an offering to the Lord. Whatever one finds pleasing or enjoyable he should immediately offer to the Supreme Lord, and even his wife, children, home and very life air he should offer at the lotus feet of the Supreme Personality of Godhead.

> > ******

> > TEXT 29

> > evam krishnâtma-nâtheshu

> > manushyeshu ca sauhridam

> > paricaryâm cobhayatra

> > mahatsu nrishu sâdhushu

> > evam - thus; krishna-âtma-nâtheshu - for those who take Lord Krishna as the Lord of their soul; manushyeshu - humans; ca - and; sauhridam - friendship; paricaryâm - service; ca - and; ubhayatra - rendered to both (moving and nonmoving creatures, or the Lord and His devotees); mahatsu - (especially) to the pure devotees of the Lord; nrishu - to human beings; sâdhushu - those who are fixed in saintly behavior.

> > TRANSLATION

> > One who desires his ultimate self-interest should cultivate friendship with those persons who have accepted Krishna as the Lord of their life. One should further develop an attitude of service toward all living beings. One should especially try to help those in the human form of life and, among them, especially those who accept the principles of religious behavior. Among religious persons, one should especially render service to the pure devotees of the Supreme Personality of Godhead.

> > PURPORT

> > According to S'rîla Bhaktisiddhânta Sarasvatî Thhâkura, the highest duty for devotees of the Supreme Lord is to establish friendship with those who have completely surrendered to Krishna and who have thus achieved s'aranâgati, shelter at the Lord's lotus feet. One should render service to both the Lord and His devotees, since the Lord is more pleased by sincere service rendered to His pure devotees. One should not only officially offer respect to the Supreme Personality of Godhead, His devotees and His worshipful paraphernalia, but should actually render service to the representatives of the Lord, who are known as mahâ-bhâgavatas.

> > ******

> > TEXT 30

> > parasparânukathanam

> > pâvanam bhagavad-yas'ah

> > mitho ratir mithas tusthir

> > nivrittir mitha âtmanah

> > paraspara - mutual; anukathanam - discussion; pâvanam - purifying; bhagavat - of the Supreme Lord; yas'ah - glories; mithah - mutual; ratih - loving attraction; mithah - mutual; tusthih - satisfaction; nivrittih - cessation of material miseries; mithah - mutual; âtmanah - of the soul.

> > TRANSLATION

> > One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.

> > ******

> > TEXT 31

> > smarantah smârayantas' ca

> > mitho 'ghaugha-haram harim

> > bhaktyâ san'jâtayâ bhaktyâ

> > bibhraty utpulakâm tanum

> > smarantah - remembering; smârayantah ca - and reminding; mithah - one another; agha-ogha-haram - who takes away everything inauspicious from the devotee; harim - the Supreme Personality of Godhead; bhaktyâ - by devotion; san'jâtayâ - awakened; bhaktyâ - by devotion; bibhrati - possess; utpulakâm - agitated by ecstasy; tanum - body.

> > TRANSLATION

> > The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.

> > ******

> > TEXT 32

> > kvacid rudanty acyuta-cintayâ kvacid

> > dhasanti nandanti vadanty alaukikâh

> > nrityanti gâyanty anus'îlayanty ajam

> > bhavanti tûshnîm param etya nirvritâh

> > kvacit - sometimes; rudanti - they cry; acyuta - of the infallible Supreme Lord; cintayâ - by the thought; kvacit - sometimes; hasanti - they laugh; nandanti - take great pleasure; vadanti - speak; alaukikâh - acting amazingly; nrityanti - they dance; gâyanti - sing; anus'îlayanti - and imitate; ajam - the unborn; bhavanti - they become; tûshnîm - silent; param - the Supreme; etya - obtaining; nirvritâh - freed from distress.

> > TRANSLATION

> > Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, having transcended material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent.

> > ******

> > TEXT 33

> > iti bhâgavatân dharmân

> > s'ikshan bhaktyâ tad-utthayâ

> > nârâyana-paro mâyâm

> > an'jas tarati dustarâm

> > iti - thus; bhâgavatân dharmân - the science of devotional service; s'ikshan - studying; bhaktyâ - by devotion; tat-utthayâ - generated by it; nârâyana-parah - completely devoted to the Supreme Lord, Nârâyana; mâyâm - the illusory energy; an'jah - easily; tarati - crosses beyond; dustarâm - impossible to cross.

> > TRANSLATION

> > Thus learning the science of devotional service and practically engaging in the devotional service of the Lord, the devotee comes to the stage of love of Godhead. And by complete devotion to the Supreme Personality of Godhead, Nârâyana, the devotee easily crosses over the illusory energy, mâyâ, which is extremely difficult to cross.

> > ******

> > TEXT 34

> > s'rî-râjovâca

> > nârâyanâbhidhânasya

> > brahmanah paramâtmanah

> > nisthhâm arhatha no vaktum

> > yûyam hi brahma-vittamâh

> > s'rî-râjâ uvâca - the King said; nârâyana-abhidhânasya - of the Supreme Personality of Godhead, named Nârâyana; brahmanah - of the Absolute Truth; parama-âtmanah - of the Supersoul; nisthhâm - the transcendental situation; arhatha - you may kindly; nah - to us; vaktum - speak; yûyam - all of you; hi - indeed; brahma-vit-tamâh - the most expert knowers of the Supreme.

> > TRANSLATION

> > King Nimi inquired - Please explain to me the transcendental situation of the Supreme Lord, Nârâyana, who is Himself the Absolute Truth and the Supersoul of everyone. You can explain this to me, because you are all most expert in transcendental knowledge.

> > ******

> > TEXT 35

> > s'rî-pippalâyana uvâca

> > sthity-udbhava-pralaya-hetur ahetur asya

> > yat svapna-jâgara-sushuptishu sad bahis' ca

> > dehendriyâsu-hridayâni caranti yena

> > san'jîvitâni tad avehi param narendra

> > s'rî-pippalâyanah uvâca - S'rî Pippalâyana said; sthiti - of the creation; udbhava - maintenance; pralaya - and destruction; hetuh - the cause; ahetuh - itself without cause; asya - of this material universe; yat - which; svapna - in dream; jâgara - wakefulness; sushuptishu - in deep sleep or unconsciousness; sat - which exists; bahih ca - and external to them as well; deha - of the material bodies of the living entities; indriya - the senses; âsu - life airs; hridayâni - and minds; caranti - act; yena - by which; san'jîvitâni - given life; tat - that; avehi - please know; param - to be the Supreme; nara-indra - O King.

> > TRANSLATION

> > S'rî Pippalâyana said - The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Personality of Godhead to be the Supreme.

> > ******

> > TEXT 36

> > naitan mano vis'ati vâg uta cakshur âtmâ

> > prânendriyâni ca yathânalam arcishah svâh

> > s'abdo 'pi bodhaka-nishedhatayâtma-mûlam

> > arthoktam âha yad-rite na nishedha-siddhih

> > na - cannot; etat - this (Supreme Truth); manah - the mind; vis'ati - enter; vâk - the function of speech; uta - nor; cakshuh - sight; âtmâ - intelligence; prâna - the subtle airs supporting life; indriyâni - the senses; ca - or; yathâ - just as; analam - a fire; arcishah - its sparks; svâh - own; s'abdah - the authoritative sound of the Vedas; api - even; bodhaka - being able to indicate by verbal reference; nishedhatayâ - because of denying such; âtma - of the Supreme Soul; mûlam - basic evidence; artha-uktam - expressed indirectly; âha - does express; yat-rite - without which (Supreme); na - there is not; nishedha - of the negative statements of scripture; siddhih - ultimate purpose.

> > TRANSLATION

> > Neither the mind nor the faculties of speech, sight, intelligence, the life air or any of the senses are capable of penetrating that Supreme Truth, any more than small sparks can affect the original fire from which they are generated. Not even the authoritative language of the Vedas can perfectly describe the Supreme Truth, since the Vedas themselves disclaim the possibility that the Truth can be expressed by words. But through indirect reference the Vedic sound does serve as evidence of the Supreme Truth, since without the existence of that Supreme Truth the various restrictions found in the Vedas would have no ultimate purpose.

> > ******

> > TEXT 37

> > sattvam rajas tama iti tri-vrid ekam âdau

> > sûtram mahân aham iti pravadanti jîvam

> > jn'âna-kriyârtha-phala-rûpatayoru-s'akti

> > brahmaiva bhâti sad asac ca tayoh param yat

> > sattvam - goodness; rajah - passion; tamah - and ignorance; iti - thus known; tri-vrit - threefold; ekam - one; âdau - in the beginning, before creation; sûtram - the power to act; mahân - the power of consciousness; aham - and the false ego; iti - thus; pravadanti - is called; jîvam - (false ego, which covers) the living entity; jn'âna - the demigods as the embodiment of knowledge; kriyâ - the senses; artha - sense objects; phala - and fruitive results such as happiness and distress; rûpatayâ - assuming the forms; uru-s'akti - possessing great varieties of energy; brahma eva - the Supreme alone; bhâti - is manifest; sat asat ca - as both gross objects and their subtle causes; tayoh - both; param - beyond; yat - which is.

> > TRANSLATION

> > Originally one, the Absolute, Brahman, comes to be known as threefold, manifesting itself as the three modes of material nature - goodness, passion and ignorance. Brahman further expands its potency, and thus the power to act and the power of consciousness become manifest, along with the false ego, which covers the identity of the conditioned living being. Thus, by the expansion of the multipotencies of the Absolute, the demigods, as the embodiment of knowledge, become manifest, along with the material senses, their objects, and the results of material activity, namely happiness and distress. In this way the manifestation of the material world takes place as the subtle cause and as the material effect visible in the appearance of gross material objects. Brahman, which is the source of all subtle and gross manifestations, is simultaneously transcendental to them, being absolute.

> > ******

> > TEXT 38

> > nâtmâ jajâna na marishyati naidhate 'sau

> > na kshîyate savana-vid vyabhicârinâm hi

> > sarvatra s'as'vad anapâyy upalabdhi-mâtram

> > prâno yathendriya-balena vikalpitam sat

> > na - never; âtmâ - the soul; jajâna - was born; na - never; marishyati - will die; na - does not; edhate - grow; asau - this; na - does not; kshîyate - become diminished; savana-vit - the knower of these phases of time; vyabhicârinâm - as they occur in other, changing beings; hi - indeed; sarvatra - everywhere; s'as'vat - constantly; anapâyi - never disappearing; upalabdhi-mâtram - pure consciousness; prânah yathâ - just like the life air within the body; indriya-balena - by the force of the senses; vikalpitam - imagined as divided; sat - becoming.

> > TRANSLATION

> > Brahman, the eternal soul, was never born and will never die, nor does it grow or decay. That spiritual soul is actually the knower of the youth, middle age and death of the material body. Thus the soul can be understood to be pure consciousness, existing everywhere at all times and never being destroyed. Just as the life air within the body, although one, becomes manifest as many in contact with the various material senses, the one soul appears to assume various material designations in contact with the material body.

> > ******

> > TEXT 39

> > andeshu pes'ishu tarushv avinis'citeshu

> > prâno hi jîvam upadhâvati tatra tatra

> > sanne yad indriya-gane 'hami ca prasupte

> > kûtha-stha âs'ayam rite tad-anusmritir nah

> > andeshu - in (species of life born from) eggs; pes'ishu - in embryos; tarushu - in plants; avinis'citeshu - in species of indeterminate origin (born from perspiration); prânah - the vital air; hi - indeed; jîvam - the soul; upadhâvati - follows; tatra tatra - from one species to another; sanne - they are merged; yat - when; indriya-gane - all the senses; ahami - the false ego; ca - also; prasupte - in deep sleep; kûtha-sthah - unchanging; âs'ayam - the subtle covering of contaminated consciousness, the linga-s'arîra; rite - without; tat - of that; anusmritih - (there is) subsequent remembrance; nah - our.

> > TRANSLATION

> > The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds of plants and trees, and others from perspiration. But in all species of life the prâna, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping.

> > ******

> > TEXT 40

> > yarhy abja-nâbha-caranaishanayoru-bhaktyâ

> > ceto-malâni vidhamed guna-karma-jâni

> > tasmin vis'uddha upalabhyata âtma-tattvam

> > s'âkshâd yathâmala-dris'oh savitri-prakâs'ah

> > yarhi - when; abja-nâbha - of the Supreme Personality of Godhead, whose navel is shaped like a lotus; carana - the feet; eshanayâ - desiring (only); uru-bhaktyâ - by powerful devotional service; cetah - of the heart; malâni - the dirt; vidhamet - cleanses away; guna-karma-jâni - generated from the modes of nature and material activities in those modes; tasmin - in that; vis'uddhe - completely purified (heart); upalabhyate - is perceived; âtma-tattvam - the true nature of the self; sâkshât - directly; yathâ - just as; amala-dris'oh - of pure eyes; savitri - of the sun; prakâs'ah - the manifestation.

> > TRANSLATION

> > When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision.

> > ******

> > TEXT 41

> > s'rî-râjovâca

> > karma-yogam vadata nah

> > purusho yena samskritah

> > vidhûyehâs'u karmâni

> > naishkarmyam vindate param

> > s'rî-râjâ uvâca - the King said; karma-yogam - the practice of dovetailing one's work with the Supreme; vadata - please tell; nah - us; purushah - a person; yena - by which; samskritah - being refined; vidhûya - getting rid of; iha - in this life; âs'u - quickly; karmâni - materialistic activities; naishkarmyam - freedom from fruitive reactions; vindate - enjoys; param - transcendental.

> > TRANSLATION

> > King Nimi said: O great sages, please speak to us about the process of karma-yoga. Purified by this process of dedicating one's practical work to the Supreme, a person can very quickly free himself from all material activities, even in this life, and thus enjoy pure life on the transcendental platform.

> > ******

> > TEXT 42

> > evam pras'nam rishîn pûrvam

> > apriccham pitur antike

> > nâbruvan brahmanah putrâs

> > tatra kâranam ucyatâm

> > evam - similar; pras'nam - a question; rishîn - to the sages; pûrvam - previously; apriccham - I asked; pituh - of my father (Ikshvâku Mahârâja); antike - in front; na abruvan - they did not speak; brahmanah - of Lord Brahmâ; putrâh - the sons; tatra - of that; kâranam - the reason; ucyatâm - please say.

> > TRANSLATION

> > Once in the past, in the presence of my father, Mahârâja Ikshvâku, I placed a similar question before four great sages who were sons of Lord Brahmâ. But they did not answer my question. Please explain the reason for this.

> > ******

> > TEXT 43

> > s'rî-âvirhotra uvâca

> > karmâkarma vikarmeti

> > veda-vâdo na laukikah

> > vedasya ces'varâtmatvât

> > tatra muhyanti sûrayah

> > s'rî-âvirhotrah uvâca - the sage Âvirhotra said; karma - the execution of duties prescribed by scripture; akarma - failure to perform such duties; vikarma - engagement in forbidden activities; iti - thus; veda-vâdah - subject matter understood through the Vedas; na - not; laukikah - mundane; vedasya - of the vedas; ca - and; îs'vara-âtmatvât - because of coming from the Personality of Godhead Himself; tatra - in this matter; muhyanti - become confused; sûrayah - (even) great scholarly authorities.

> > TRANSLATION

> > S'rî Âvirhotra replied - Prescribed duties, nonperformance of such duties, and forbidden activities are topics one can properly understand through authorized study of the Vedic literature. This difficult subject matter can never be understood by mundane speculation. The authorized Vedic literature is the sound incarnation of the Personality of Godhead Himself, and thus Vedic knowledge is perfect. Even the greatest learned scholars are bewildered in their attempts to understand the science of action if they neglect the authority of Vedic knowledge.

> > ******

> > TEXT 44

> > paroksha-vâdo vedo ?yam

> > bâlânâm anus'âsanam

> > karma-mokshâya karmâni

> > vidhatte hy agadam yathâ

> > paroksha-vâdah - describing a situation as something else in order to disguise its real nature; vedah - Vedas; ayam - these; bâlânâm - of childlike persons; anus'âsanam - guidance; karma-mokshâya - for liberation from material activities; karmâni - material activities; vidhatte - prescribe; hi - indeed; agadam - a medicine; yathâ - just as.

> > TRANSLATION

> > Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.

> > ******

> > TEXT 45

> > nâcared yas tu vedoktam

> > svayam ajn'o ?jitendriyah

> > vikarmanâ hy adharmena

> > mrityor mrityum upaiti sah

> > na âcaret - does not perform; yah - who; tu - but; veda-uktam - what is prescribed in the Vedas; svayam - himself; ajn'ah - ignorant; ajita-indriyah - not having learned to control his senses; vikarmanâ - by not executing scriptural duty; hi - indeed; adharmena - by his irreligion; mrityoh mrityum - death after death; upaiti - achieves; sah - he.

> > TRANSLATION

> > If an ignorant person who has not conquered the material senses does not adhere to the Vedic injunctions, certainly he will engage in sinful and irreligious activities. Thus his reward will be repeated birth and death.

> > ******

> > TEXT 46

> > vedoktam eva kurvâno

> > nihsango 'rpitam îs'vare

> > naishkarmyam labhate siddhim

> > rocanârthâ phala-s'rutih

> > veda-uktam - the regulated activities described by the Vedas; eva - certainly; kurvânah - performing; nihsangah - without attachment; arpitam - offered; îs'vare - to the Supreme Lord; naishkarmyam - of liberation from material work and its reactions; labhate - one achieves; siddhim - the perfection; rocana-arthâ - for the purpose of giving encouragement; phala-s'rutih - the promises of material results given in the Vedic scriptures.

> > TRANSLATION

> > By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer.

> > ******

> > TEXT 47

> > ya âs'u hridaya-granthim

> > nirjihîrishuh parâtmanah

> > vidhinopacared devam

> > tantroktena ca kes'avam

> > yah - one who; âs'u - quickly; hridaya-granthim - the knot of the heart (false identification with the material body); nirjihîrshuh - desirous of cutting; parâtmanah - of the transcendental soul; vidhinâ - with the regulations; upacaret - he should worship; devam - the Supreme Personality of Godhead; tantra-uktena - which are described by the tantras (the supplementary Vedic literatures that give detailed instructions for spiritual practice); ca - as well (in addition to those regulations which are directly vedoktam); kes'avam - Lord Kes'ava.

> > TRANSLATION

> > One who desires to quickly cut the knot of false ego, which binds the spirit soul, should worship the Supreme Lord, Kes'ava, by the regulations found in Vedic literatures such as the tantras.

> > ******

> > TEXT 48

> > labdhvânugraha âcâryât

> > tena sandars'itâgamah

> > mahâ-purusham abhyarcen

> > mûrtyâbhimatayâtmanah

> > labdhvâ - having obtained; anugrahah - mercy; âcâryât - from the spiritual master; tena - by him; sandars'ita - being shown; âgamah - (the process of worship given by) the vaishnava-tantras; mahâ-purusham - the Supreme Person; abhyarcet - the disciple should worship; mûrtyâ - in the particular personal form; abhimatayâ - which is preferred; âtmanah - by himself.

> > TRANSLATION

> > Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive.

> > ******

> > TEXT 49

> > s'ucih sammukham âsînah

> > prâna-samyamanâdibhih

> > pindam vis'odhya sannyâsa-

> > krita-raksho 'rcayed dharim

> > s'ucih - clean; sammukham - facing (the Deity); âsînah - thus seated; prâna-samyamana-âdibhih - by prânâyâma (breathing exercises) and other means; pindam - the gross body; vis'odhya - purifying; sannyâsa - by placing transcendental marks of tilaka on various places of the body; krita-rakshah - in this way invoking the Lord's protection; arcayet - one should worship; harim - Lord Hari.

> > TRANSLATION

> > After cleansing oneself, purifying the body by prânâyâma, bhûta-s'uddhi and other processes, and marking the body with sacred tilaka for protection, one should sit in front of the Deity and worship the Supreme Personality of Godhead.

> > ******

> > TEXTS 50-51

> > arcâdau hridaye câpi

> > yathâ-labdhopacârakaih

> > dravya-kshity-âtma-lingâni

> > nishpâdya prokshya câsanam

> > pâdyâdîn upakalpyâtha

> > sannidhâpya samâhitah

> > hrid-âdibhih krita-nyâso

> > mûla-mantrena cârcayet

> > arcâ-âdau - in the form of the Deity and His paraphernalia; hridaye - in the heart; ca api - also; yathâ-labdha - whatever is available; upacârakaih - with ingredients of worship; dravya - the physical items to be offered; kshiti - the ground; âtma - one's own mind; lingâni - and the Deity; nishpâdya - preparing; prokshya - sprinkling with water for purification; ca - and; âsanam - one's seat;

> > pâdya-âdîn - the water for bathing the Deity's feet and other offerings; upakalpya - getting ready; atha - then; sannidhâpya - placing the Deity in His proper place; samâhitah - concentrating one's attention; hrit-âdibhih - on the Deity's heart and other places of the body; krita-nyâsah - having drawn sacred marks; mûla-mantrena - with the appropriate basic mantra for worshiping the particular Deity; ca - and; arcayet - one should offer worship.

> > TRANSLATION

> > The devotee should gather whatever ingredients for worshiping the Deity are available, make ready the offerings, the ground, his mind and the Deity, sprinkle his sitting place with water for purification and prepare the bathing water and other paraphernalia. The devotee should then place the Deity in His proper place, both physically and within his own mind, concentrate his attention, and mark the Deity's heart and other parts of the body with tilaka. Then he should offer worship with the appropriate mantra.

> > ******

> > TEXTS 52-53

> > sângopângâm sa-pârshadâm

> > tâm tâm mûrtim sva-mantratah

> > pâdyârghyâcamanîyâdyaih

> > snâna-vâso-vibhûshanaih

> > gandha-mâlyâkshata-sragbhir

> > dhûpa-dîpopahârakaih

> > sângam sampûjya vidhivat

> > stavaih stutvâ named dharim

> > sa-anga - including the limbs of His transcendental body; upângâm - and His special bodily features such as His Sudars'ana disc and other weapons; sa-pârshadâm - along with His personal associates; tâm tâm - each particular; mûrtim - Deity; sva-mantratah - by the Deity's own mantra; pâdya - with water for bathing the feet; arghya - scented water for greeting; âcamanîya - water for washing the mouth; âdyaih - and so on; snâna - water for bathing; vâsah - fine clothing; vibhûshanaih - ornaments;

> > gandha - with fragrances; mâlya - necklaces; akshata - unbroken barleycorns; sragbhih - and flower garlands; dhûpa - with incense; dîpa - and lamps; upahârakaih - such offerings; sa-angam - in all aspects; sampûjya - completing the worship; vidhivat - in accordance with the prescribed regulations; stavaih stutvâ - honoring the Deity by offering prayers; namet - one should bow down; harim - to the Lord.

> > TRANSLATION

> > One should worship the Deity along with each of the limbs of His transcendental body, His weapons such as the Sudars'ana cakra, His other bodily features and His personal associates. One should worship each of these transcendental aspects of the Lord by its own mantra and with offerings of water to wash the feet, scented water, water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant oils, valuable necklaces, unbroken barleycorns, flower garlands, incense and lamps. Having thus completed the worship in all its aspects in accordance with the prescribed regulations, one should then honor the Deity of Lord Hari with prayers and offer obeisances to Him by bowing down.

> > ******

> > TEXT 54

> > âtmânam tan-mayam dhyâyan

> > mûrtim sampûjayed dhareh

> > s'eshâm âdhâya s'irasâ

> > sva-dhâmny udvâsya sat-kritam

> > âtmânam - oneself; tat - in the Lord; mayam - absorbed; dhyâyan - so meditating; mûrtim - the personal form; sampûjayet - should fully worship; hareh - of Lord Hari; s'eshâm - the remnants of worship; âdhâya - taking; s'irasâ - upon one's head; sva-dhâmni - in His place; udvâsya - putting; sat-kritam - respectfully.

> > TRANSLATION

> > The worshiper should become fully absorbed in meditating upon himself as an eternal servant of the Lord and should thus perfectly worship the Deity, remembering that the Deity is also situated within his heart. Then he should take the remnants of the Deity's paraphernalia, such as flower garlands, upon his head and respectfully put the Deity back in His own place, thus concluding the worship.

> > ******

> > TEXT 55

> > evam agny-arka-toyâdâv

> > atithau hridaye ca yah

> > yajatîs'varam âtmânam

> > acirân mucyate hi sah

> > evam - thus; agni - in fire; arka - the sun; toya - water; âdau - and so on; atithau - in the guest at ones's home; hridaye - in one's heart; ca - also; yah - who; yajati - worships; îs'varam - the Supreme Personality of Godhead; âtmânam - the Supreme Soul; acirât - without delay; mucyate - becomes liberated; hi - indeed; sah - he.

> > TRANSLATION

> > Thus the worshiper of the Supreme Lord should recognize that the Personality of Godhead is all-pervading and should worship Him through His presence in fire, the sun, water and other elements, in the heart of the guest one receives in one's home, and also in one's own heart. In this way the worshiper will very soon achieve liberation.

> > Back to the running text