Section 79
In this way, because the internal opulence of the tripäda vibhüti manifests by the internal potency (svarüpa-çakti) of the Lord, it is also part of His essential nature. And although this potency is part of His svarüpa being the svarüpa of the qualified Lord, it appears as distinct from Him and manifests a specific prakasa with distinct varieties in it.
In these matters, the great personalities, who have perfected themselves by culture of Brahman, are the only means for acquiring knowledge. This is explained in fourteen verses by Brahmä (SB.3.15.37-50):
"At that time the Lord, who has a lotus-like navel and is the heart and soul of saintly people, learned about the insult His servants committed towards the saintly Kumäras. Accompanied by His consort, the goddess of fortune, He went to the spot walking on those very feet that are sought for by recluses and sages. The Lord, who was the object of the trance of the four Kumäras, now actually became visible. He was accompanied by His own associates, who carried paraphernalia for His service, such as an umbrella. He was being fanned on both sides by white cämaras, which appeared like the wings of a swan. The cool breeze created by them shook the pearls hanging from the white umbrella, appearing like drops of nectar falling from the full moon.
The Lord is the reservoir of all good qualities. From His beautiful merciful facial expression He seemed to bless everyone. By His affectionate glances He was touching the hearts of His devotees. It appeared as if He was radiating good fortune in His spiritual abode, the crest jewel among all planets. The goddess of fortune, Çré, takes shelter of His broad, blackish, beautiful chest, as a brilliant golden hairline.
He was adorned with a griddle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers that was distinguished by humming bees. His lovely wrists were graced with bracelets. One of His hands rested on the shoulder of Garuòa, His carrier, and in another He twirled a lotus. His face was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the Kaustubha gem.
The exquisite beauty of the Lord seemed to create a doubt in the mind of His devotees, who thought that His beauty subdued the pride of the goddess of fortune, the acme of all beauty. O demigods, this beautiful form of the Lord is worshipable by me, by Çiva, and by you. The Kumäras bowed their heads out of joy and their eyes remained insatiate.
When the breeze carrying the aroma of tulasi leaves mixed with Lord's filaments from the toes of the lotus feet of the lotus-eyed Lord entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were deeply attached to the impersonal Brahman. They saw the Lord's face which appeared beautiful like the calyx of a blue lotus. Its beauty was further enhanced by His smiling lips resembling the Kunda flower. They felt blessed and they further glanced at the lotus feet of the Lord and fixed their mind on His reddish ruby-like nails.
Thereafter the Kumäras praised the Lord, whose form is naturally endowed with the eight kind of mystic opulences and is not attained by any other means, with excellent verses. The Lord manifests His form for the followers of Yoga as the most suitable object of meditation and it awards transcendental bliss to their eyes.
The Kumäras sang: O unlimited Lord, Ananta, You are situated even in the hearts of wicked people although they cannot see You. But now You are directly visible to our eyes . You entered the core of our hearts through the ears when we heard about Your confidential glories from our father, Lord Brahmä. Today we have the great fortune of seeing You directly.
We know that You are the Supreme Absolute Truth, O Lord, and at present You are granting love to Your devotees, with Your transcendental form, which is in pure goodness. Only those saintly people who have cut asunder the knots in their hearts and become free from material attachment through devotional service unto You, are able to attain You in their hearts, by Your mercy.
O Lord, those who are intelligent and expert knower of mellows take shelter of Your lotus feet. They always take pleasure in reciting Your pastimes, which are worth chanting. Such devotees have no regard even for the highest benediction in the form of liberation, what to speak of other material benefits, which are put into fear just by a flick of Your eyebrows.
O Lord, let us fall into the hellish planets because of the sin we have committed, but we pray that our mind remain attached to Your lotus-like feet, like a bumblebee. As the tulasi leaves appear beautiful when offered to Your lotus feet, let our speech be beautified by recitation of Your pastimes and let our ears always remain full of the nectar of Your fame.
O Lord, who has unlimited glories, You have manifested this charming form before us and our eyes are completely gratified to see it. This form, O Lord, cannot be visible to sense enjoyers. We pay our humble obeisances unto You."
Now the above verses are explained in order, beginning with evam tadaiva (SB.3.15.37). Çrédhara Svämé comments:
In this way the Lord, just at that very moment, understood that His own devotees (svänäm) had committed an offense towards saintly people (sadatikramah). And He went (yayau) to that place where Jaya and Vijaya had restrained the four Kumäras. Aryya-hrdya means lovely to the devotees. The import of the statement "He came walking" is as follows. (The Lord deliberated) "I will placate their anger, which arose owing to being denied the vision of My feet, by showing them My feet. Therefore, He reached there swiftly walking on foot. He came along with Çré, so that He could award His opulence to the Kumäras, though they had no desires (niñkäma), and thus envoke their forgiveness. Here ends his comment.
In this description the Lord's form is demonstrated eternally full of bliss and knowledge (saccidänanda), as He awarded bliss to the Kumäras, who were ätmarämas, simply by showing His feet. That He appeared with Lakñmé (Çré), means that the manifestation of His cit-çakti is non-different from His svarüpa. Though the offence was committed only by two devotees, the plural case (svänäm) is used to imply that the whole family was implicated. Or the plural usage is used to show respect to Jaya and Vijaya. "His own" (sva) also indicates that the sages were not His own people like Jaya and Vijaya.
In the next five verses Lord Brahmä gives the description of the Lord as was seen by the Kumäras (tam tvägatam) "Seeing Him coming" means that the Kumäras saw the Brahman with their eyes, the result of their worship in meditation. Or they beheld the Lord as the result of their visualization of the Absolute Truth as Brahman within the heart. Now they clearly experienced the Lord, with all their senses and intelligence purified by the self-illuminating potency of the Lord. Like before, this incident proved that all the characteristics of the Lord, such as words, touch, form, taste and smell are completely transcendental, saccidänanda.
The associates of the Lord, who are tasting the splendorous, sweet varieties of love, eternally serve the Lord with various paraphernalia favorable to His service in great loving bliss. At that time, the Kumäras, somehow, were only able to see the Lord being served in this way owing to some great fortune resulting from their trance. The desire of the greatly learned Kumäras to attain the position of servitors of the Lord shows that these servants are the manifestation of some bliss potency of the Lord.
When rati was excited in the Kumäras, their minds became agitated. This proves that even the paraphernalia used in the service of the Lord is transcendental and blissful. This is explained in three and a half verses beginning with haàsa (SB.3.15.38). Keçara means the hanging pearl pendants.
Kåtsna-prasäda (lit. mercy to all) means being mercifully favorable to the gate-keepers and the sages. He is the abode of all desirable attributes (spåhaëéya-dhäma). This shows that these attributes are also transcendental. Snehävaloka signifies that Lord' activities are also transcendental. Svaù means the places of enjoyment because they are eternally unlimited blissful in nature. His own abode, Çré Vaikuëöha, is His own svarüpa and is the crest jewel among all places. He was making even this supreme abode auspicious by the beauty of Çré on His chest, as if decorating it with an ornament. Iva is an ornamental usage.
This depicts the saccidänandaghana nature of Vaikuëöha. This is also expressed in the verses such as (S.B. 3.15.26) beginning with tad-viçvaguru. Apuù param mudam, "They were extremely elated upon seeing Vaikuëöha". Later on it is said (3.16.27-28):
"After seeing the self-luminous Lord Vaikuntha, the pleasure of the eyes, and His abode Vaikuëöha, they circumambulate the Lord, paid obeisances, and took His permission to leave. Feeling delight in their hearts, they left the Vaikuëöha planet eulogizing its transcendental magnificence."
In the verse beginning with pitaàçuke (S.B. 3.15.40) the use of the third case in the phrase kaïcyä vanamälayä ca indicates mark of recognition.
In the verse beginning with vidyuta (3.15.40), haratä means enchanting.
After explaining the transcendental nature even of the paraphernalia of the Lord, Brahmä again describes His exquisite loveliness in the verse beginning with atropasåñöam (3.15.42). Utsmitam indiräyäù means the pride of Lakñmé. His devotees conjectured that Lakñmé has eternal association of the Lord whose beauty excels billions of cupids and who is her beloved, therefore she has eternally manifested her excessive pride in the Lord. The reason is explained by bahu-sauñöhaväòhyam. He is eternally endowed with the opulence of His unlimited forms, nature, attributes, and so on, and thus He has ravishing beauty.
A doubt is raised. If this is so, then how can Lord, the supreme object and personification of the most confidential treasure manifest even along with Lakñmé? This is answered by the second line of 3.15.42, beginning with mahyam. "He manifests His form for His devotees like myself (Brahmä)." This means He becomes the object of vision for people like us. As Yamunäcärya describes in His stotra-ratna 13:
"O Lord! Your most influential and powerful form is beyond the limits of the three modes and there is no object that can equal or excel it. Although You keep it concealed by Your Mäyä, yet some unalloyed devotees always see Your form."
The Mäöhara Çruti, quoted by Çré Mädhväcärya in his commentary on Brahma Sütra 3.3.54, declares, "Only devotion carries one to the Lord; only devotion reveals Him to the devotees." The Kumäras saw Him with such attributes. After seeing Him, they delightfully bowed their heads, but their eyes were not satisfied.
Çrédhara Svämé comments on the verse beginning with tasya (3.15.43):
"This verse demonstrates that the bliss of devotional service is superior to the bliss of impersonal Brahman. When the air mixed with the fragrance of tulasi leaves smeared with the saffron from the lotus feet of the Lord entered the nostrils of the Kumäras, it transformed their hearts, manifested excessive happiness and caused their hairs to stand on end even though they were absorbed in the bliss of Brahman realization (akñara-jusam)."
Here it should be explained that the tulasi leaves were mixed with the lotus filaments from His lotus feet. The lotus filaments and the tulasi leaves were woven in the vanamälä garland of the Lord at that time. Leaving aside the Lord's limbs and their parts which constitute the very self of the Lord, even the air which contacted the objects which had contacted the Lord's body had such an influence.
In his commentary on Brahma Sütra (1.1.1), Çré Rämänujacärya writes, "The learned soul enjoys all attributes with the all-knowing Brahman." (Taittréya 2.1.1). This statement explaining the result of realizing Brahman describes the unlimited qualities of the Supreme Brahman. He (who knows Brahman) enjoys all kämas along with Brahman. Those objects that are desired are called kämas, meaning the auspicious qualities. The significance is that he enjoys all qualities with the Lord. As stated in dahar-vidyä (Chändogya Upaniñad 8.1.11), "That which is within this sky is to be searched," in this statement, the words "along with" ( saha) have been used to stress the attributes of the Lord."
The agitation caused by happiness is described in two verses, beginning with te va (S.B. 3.15.44). Vai means certainly. When the Kumäras looked up and saw the Lord's beautiful face, which appeared like a blooming blue lotus flower, they felt that all their desires were fulfilled. Then by lowering their eyes, again and again they looked at His two lotus feet, which sheltered ruby-like reddish nails. As they were unable to capture the loveliness of His whole body simultaneously, they became thoughtful. The meaning is that they were thinking how to see the whole body of the Lord simultaneously and thus out of eagerness, they attained the bhäva called "anxiety" (cintä), which nourishes the sthäyi-bhäva of the devotee.
The phrase bahu-matam (S. B. 3.15.45) means that because the Lord's form is more compactly manifest than even Brahman, it is an object of more reverence; or it is respected by many Brahman realized souls.
Pauàsnam vapur darçayänam means that the Lord showed his form non-different from the Viñëu form which the Guëävatära form of Garbhodakçäyé Puruña. But He did not show a form such as Brahmä which is different from His own form. Ananya-siddhai means that this form has attributes that are inherent in His essential nature and therefore they are eternally existent like the Lord Himself. The eight types of mystic perfection, such as aëimä, are not just figurative but are intrinsic to His form. Because the opulence of the Lord indicated by His magnificence (aisvarya) were the object of reverence by the Kumäras, it indicates that all the opulences of the Lord have the same nature as Him . Samgåëan means they glorified the opulences with their heart.
The devotional feelings of the Kumäras towards the Lord such as described above are proven through their own words in their prayers beginning in "The Kumäras sang: These prayers reveal their heart felt emotions. The prayer has five verses, beginning with yaù (3.15.46). The explanation is given keeping the phrase "even the Brahman realized souls" (3.15.43) in mind about the Kumäras. "You eternally exist as Brahman, but that is nothing very special. Now You are present in Your personal form, which is a special manifestation of svarüpa-çakti characterized by viçuddha-sattva, the densely illumined form of the Absolute Truth. "This is our great fortune." To say this the Kumäras addressed the Lord, "O unlimited One (ananta). Although You are hiding in the heart of the wicked people they do not perceive You. Though You were not concealing Yourself from us, but only today have You become visible to our eyes."
Similarly the Brahma Sütra confirms (3.2.24), "By proper devotion, even the Supreme Lord is perceived directly as well as indirectly." The subject of this sütra is found in the following verse (Kathä Upaniñad 2.1.1):
"The self-existent Lord created the senses with the ability to perceive external objects and thus one sees outer objects and not the inner self. Only sober persons, therefore, who desire immortality and control their senses from external sense objects, see the indwelling self."
Kumäras explain the reason why Lord did not conceal Himself from them. "When our father, Lord Brahmä, who is born of You, instructed us in the confidential knowledge of Brahman, You entered into our intelligence (as Brahman) through the ear." Thus it was said "even the Brahman realized."
The Lord raises an objection, "But the confidential knowledge called ätma-tattva which your father spoke is invisible to you; I am different from that, being visible."
The Kumäras answer: "It is not true. Our recognizing You does not make You different from Brahman." Thus they pray tam tvam (3.15.47). "O Supreme Lord, we recognize You as only the personification of Brahman, ätma-tattva.
Question: "How did you recognize Me?"
Answer: "By seeing the form that has now appeared before us (sattvena). The meaning is that formerly we could not understand You, but now we have verified You by our direct experience. You are manifest in the pure heart like Brahman and also to our eyes." The meaning is that the Kumäras do not perceive the Lord like a material object.
They further state: "It is not only that we recognize You, but You are also granting us Your love (ratim-racayantam). Otherwise, we would have never attained love for You. To indicate that other ätmarämas also do not have any love in anything else because they do not maintain false ego and other such things, the Kumäras call the Lord ätma-tattva. But by distinction in sädhanä, the ätma-tattva also appears with some specialties. The Kumäras said this : The ätma tattva that appears as Your personal form can only be known by staunch devotional service (dådhabhaktiyogaiù) achieved by Your mercy (anutäpa)." Or the meaning of anutapa is humility and thus the Lord can be realized only by devotional service achieved in humility.
"What kind of people can know Me?" the Lord asks.
"Udgranthayaù," it is answered, those devoid of false ego and thus free from material attachment (virägaù). Therefore the term rahah, in the phrase piträëuvarëita-rahä, means loving devotion, as has been explained in the four original verses of Çrémad Bhägavatam.
Previously Kumäras were fixed in the philosophy of monism but now their intelligence is astounded and captivated by the bliss of the svarüpa-çakti and thus again and again they are begging for devotional service, which is based on the concept of the Lord and His devotees being different. This they imply by describing the excessive bliss of the devotees in the verse beginning with nätyantikam (3.15.48). The devotees do not even desire the mercy of liberation, what to speak of such things as the post of Lord Indra.
Next the Kumäras speak of their offence and pray for devotion in the verse beginning with kämam (3.15.49), "O Lord, before this we never committed any sin, but now we have committed them all because we cursed Your two devotees. Therefore let us very well be born in hell for these sins."
The Brahma Sütra states (4.1.13), "Upon acquiring knowledge of the Absolute, sins performed in the present life do not cling to him and those committed in the past are completely destroyed. This is declared in the Upanisads." According to this principle even Brahman realized souls who do not possess devotion to the Lord are free from all sins. Yet Kumäras asked for forgiveness from enormous sins which will take them to hell for long time. This points to the most astonishing glories of the Lord and the Kumäras and concurs with the verse SB.1.7.10, that all varieties of ätmarämas, especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. Indeed, such are the transcendental qualities of the Lord that He can attract everyone, including liberated souls.
Therefore with a change of tone and out of fear, the Kumäras prayed "Oh! let us glide down to hell, though even that is not sufficient. We have not the least bit of fear of that. The root cause and end result of suffering in hell is aversion to devotional service. Kindly let us not become non-devotees." The indeclinable nu is used in supposition.
If possible let our mind take pleasure in seeking Your lotus feet, only to taste their sweetness as a bee tastes honey, and let us no longer desire the bliss of Brahman. And similarly our speech and so on should be engaged in Your service.
This incident of the Lord forgiving the offence His devotees committed out of anger which arose as a result of the Lord's own sweet will, and thus the offence of the Kumäras was only a shadow.
The favorable conclusion of these two verses is that dwelling in hell is superior to impersonal liberation, because it is not antagonistic to devotional service, the only desirable object of Kumäras. To express their amazement upon attaining such perfection, the Kumäras sang the verse beginning with präduù (S.B.3.15.50): "You remain concealed to those who are devoid of Your unalloyed devotional service and yet You have become visible to our eyes. We offer our obeisance unto You."
This is to be said here. The Kumäras were famous for having perfect knowledge of Brahman and for being the grand spiritual masters of all spiritual teachers of the past and present. Thus it is stated (3.15.37), "the great transcendental sages (paramahaàsas)." It is popularly known from such statements as: King Amsuman said (9.8.23):
"O my Lord, sages free from the influence of the three mode of material nature, like the four Kumäras, are able to think of You, who are concentrated knowledge; but how can an ignorant person like me think of You?
According to Lord Brahmä (SB 2.7.5):
"To create different planetary systems I had to undergo austerities and penances and the Lord, being thus pleased with me, incarnated in four sanas (Sanaka, Sanatkumära, Sanandana and Sanätana). In the previous creation spiritual truth was devastated, but the four sanas explained it so nicely that the truth at once became clearly perceived by the sages".
And the Çruti states (Chändogya Upanisad 7.26.2), "The venerable Sanatkumar showed the other shore of darkness to him (Närada), who had become free from all impurities."
Only a person nearing perfection can be impeded by mystic powers like aëimä, but not one who has tasted perfection. This is confirmed by Çré Kapildeva (SB. 3.28.38):
The yogé who is in samädhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream."
Therefore Çrédhara Svämé also has explained that the display of anger in the Kumäras, who had shattered the bonds of Mäyä and the products of her various modes, such as delusion, was due to the Supreme will of the Lord, which can make the impossible possible.
Thus it is proven that the Kumäras were continuously absorbed in the bliss of Brahman. As was said, "Those united with Brahman (akñarjuñämapi)" (3.15.43) and "The Lord situated within the heart (yo'ntarhitaù)" (3.15.46).
In other places also it is stated that the mind of the Brahman realized person is never disturbed. Such as Çré Närada's statement in the Seventh canto (SB.7.15.35):
"When one's consciousness is not contaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities."
And yet it was narrated that their hearts were attracted to the bliss of devotional service to the Lord. The same is also said about the other ätmärämäs such as in the following verse (12.12.69):
"I offer my obeisances unto the son of Vyasa, the destroyer of all sins, whose mind was filled with the bliss of impersonal realization, and thus was free from all worldly thought. Yet his heart was enchanted by the beautiful pastimes of Lord Ajita. Out of compassion, he narrated this Purana, which illuminates reality."
Objection: "But their acts of devotion may have been performed to set an example for people in general or owing to their previous habits."
"No, it is not so. They cannot be impelled by either of these two reasons." As is stated (3.28.37) "The Brahman realized person has no conception of his bodily movements just as an intoxicated person is oblivious of his dress". Brahmä informed the demigods about the Kumäras' detachment from matter (S.B. 3.15.12):
"My four sons Sanaka, Sanatana, Sanandana and Sanat-kumara, who were born from my mind, are your predecessors. Being free from all desires, sometimes they travel throughout the material and spiritual skies."
But they had attachment to the Lord. As Brahmä declared (3.15.37), "The Lord whose lotus feet are sought by great Paramahaàsa sages." In this verse he says they meditate on His feet which is against their independent behaviour. The prose text from the fifth canto even states that the ätmäräma sages are only attached to the Lord (S.B. 5.3.11):
"O Lord, saintly persons incessantly glorify Your attributes. They have burnt all their impurities in the fire of knowledge and renunciation and have acquired Your pure nature. Chanting about Your attributes are the source of all auspiciousness even for such ätmäräma sages".
This was also the case with Sukadeva Goswami (12.12.69), "whose heart was captivated by the enchanting pastimes of Lord Krsna".
The present narration also explains, "O Lord, by seeing Your transcendental form our eyes have achieved much bliss" (3.15.50). It directly states that the Lord granted them happiness. Owing to the reasons explained in their prayers, especially their self-censure and the direct statement, "The Lord touched their heart with His affectionate glances" (3.15.39), it is improper to say that because only their eyes tasted happiness, the Kumäras did not become attached to the Lord.
Because the ätmärämäs also derive pleasure from the Lord, the Absolute Truth, called Brahman is indeed Bhagavän. Moreover, since it was said, "He caused agitation even in the mind and bodies of the Brahman realized Kumäras" (3.15.43), the Lord is even a more substantial manifestation than Brahman. The form of the Lord also grants the wonderful bliss of seeing His unsurpassed beautiful bodily limbs and parts in deep absorption. Because it cannot be explained in any other way, it is to be inferred that this wonderful bliss is also a manifestation of His svarüpa-çakti.
A further doubt is raised. Let the excessive feelings of bliss in the Kumäras be created by the form of the Lord. This form, however, is only a compact manifestation of the unqualified bliss of Brahman, owing to the speciality of the limiting adjunct. The Brahman that appears in the heart (citta våtti), in its pure state and imbued with viçuddha-sattva, the same Brahman while manifesting in the Bhagavän who is compact undivided viçuddha-sattva becomes superimposed onto the form of the Lord and then It appears special in their citta-våtti becoming one with it. Hence the statement that there is no-difference between the form of the Lord and Para Brahman is due the form acquiring the complete oneness with the Brahman. Therefore in the various upädhis only one non-differentiated Supreme bliss is realized. There is not even a trace of any special form. And the need for these various upädhis is just to continuously taste the bliss of curiosity in trance. Then how do you prove that even these upädhis are forms of the Absolute Truth?
Answer: In your doctrine, the Supreme Brahman, which manifests in the pure heart, is complete because Brahma-vidyä is accepted as devoid of any duality or parts, because incomplete jïäna is not accepted as the Absolute Truth and because it is impossible to attain oneness by it. Therefore it is improper to accept that there is an extra manifestation in the form.
Moreover, what is your intention in saying that these upädhis which characterize the forms, attributes, and so on, are pure sattva in nature? Are these transformation of çuddha-sattva or super abundant with it? The first is not possible because there cannot be any transformation without the mode of passion. This was made clear earlier. The second option is also not possible. If it is accepted that these forms are abundant with viçuddha-sattva, then it is implied that they are manifestations of mixed sattva, then the word "pure" (viçuddha) will be futile in statements cited earlier like "You accept sattva for maintenance" (10.2.34). If it is granted that His form is a mixture of the modes, then it will not have the qualification even to give Brahman experience then what to speak of granting some special bliss. Rather this would deviate them from their goal. If it is assumed that these forms are also undifferentiated viçuddha-sattva, being supported by it, and they experience Brahman in that form of undifferentiated viçuddha-sattva, which they have realized then it is also improper, because of the defect of logical complexity.
Moreover the Kumäras directly saw the Lord, as was stated, "the Lord became visible to their eyes as the result of their trance" (3.15.38). This goes against the explanation that they saw Him through a succession of upädhi. In this way it is completely repudiated that this çuddha-sattva is material. Therefore the forms are neither a transformation of material sattva nor do they have an abundance of it. Rather they are the manifestation of çuddha-sattva, which has the quality of self-luminosity. This was stated earlier and has been made clear. When the suggestion that the Lord's forms are a product of upädhi is negated, it naturally follows that the Kumäras achieved wonderful bliss by experiencing Lord's form. Similarly when the form is such, the description of their beauty, as in 3.15.38 becomes meaningful because it substantiates the topic under discussion. Their intention can be satisfied only if the form is constituting as undifferentiated çuddha-sattva. So the statement "their eyes were not satiated by seeing His form" (3.15.42) shows that their discontent was owing to the form because it is related to the vision. Similarly by the word akñarajuñämapi (3.15.42) the speciality of the form that even the air that carried the aroma from the lotus feet of the Lord was so potent that it conquered the bliss of Brahman has been shown. Otherwise, in both instances, if they had only experienced the bliss of Brahman without variety, then the phrase "situated in knowledge" (vidyä-juñam) would have been used to lay stress on the upädhi, because it would have been the mutual tussle between two upädhis.
By describing that the bliss of beholding the Lord's form defeats that of Brahman realization it is defeated that their absorption is Lord's form was a mere semblance like the behaviour such as the mourning of Vaçiñöha for his sons. Thus Çrédhara Svämé has also commented "The bliss of devotion experienced by them was superior to the bliss of Brahman realization" (Bhävärtha-dépikä 3.15.43). Therefore certainly variegatedness also exists in the form of the Lord and indeed the Kumäras prayed with respect to this variety, such as in "Let our minds take pleasure in Your lotus feet like a honeybee". If honey is available in the kitchen corner why hunt for it in the mountains? Similarly, if the bliss of Brahman experienced by the Kumäras was topmost, their search fog special bliss in upädhis will be futile and they had no curiosity to search for anything material. Moreover, it is not seen that they had any experience of oneness. Rather it was said, "Upon seeing the Lord with insatiate eyes, they bowed delightfully" (3.15.42), and "let us glide down to the hellish planets for our sins." In these statements it is seen that they experienced the bliss of devotion, which is performed with the understanding that one is different from the Lord, as indicated by activities, such as paying obeisances, which is contrary to the principle of abheda, or oneness.
The base nature of the upädhis produced by Maya are known to be rejectable. The pleasure derived from material modes is not free from the mäyik upädhis and it appears to be rejectable, it cannot be changed to the nature of transcendental bliss. Thus by the principle of "there being no other choice" it has to be accepted that these are manifestations of svarüpa-çakti.
Furthermore, they accept that in the state of "being liberated while embodied "( jévanmukta) the Lord's form, which manifests in the upädhi of vidyä, is more densely illumined than Brahman. The statement such as "we disregard your mercy in the form of impersonal liberation" explicitly reveals that even in the liberated state, which is completely free from all upädhis, the Lord's form is considered superior.
Therefore if someone blabbers, "The Brahman manifests in both the heart imbued with knowledge, and that imbued with love. The manifestation is superior in the second case, because of the excellence of the upädhi. As in this particular narration, the scriptures have delineated this as the essence of human goals." Then such babblings are naturally denounced.
Therefore, there is no question of gradations of the upädhis. In verse 3.15.48 the diversity beyond Brahman realization free from upädhis has been clearly honored. Therefore on the authority of the experience of learned sages the following is concluded:
a) The Lord and His internal opulences are purely blissful.
b) Being so they are superior even to Brahman.
c) They are the diverse manifestation of svarüpa-çakti.
The supportive scriptural references are:
1.) Bhävärtha-dipika, on S.B. 10.87.21. Çrédhara Svämé quotes Sarvajïa, a commentator on the Brahma Sütras: "Even liberated souls take suitable forms to worship the Lord."
2.) Nåsiàha-täpané Pürva 2.4: "Whom all the demigods, persons desiring liberation, and followers of Brahmaväda worship." Çré Çaìkaräcärya also while commenting on Çruti quotes the above reference by Sarvajïa.
3.) Mahäbhärata, "Lord Krsna is worshiped by the liberated souls who are free from delusion".
4.) Bhagavad-gitopaniñad (18.54):
"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me."
5.) Bhärat-tätparya, by Çré Madhväcärya, quotes the 'Çruti, "Bhakti has the nature to grant eternal bliss even to liberated souls."
6.) Sauparëa Çruti, Quoted in the Madhva-bhäñya on Sütra 4.1.12, "It is seen that the Lord is worshiped before and after liberation.":
"Always worship Him until liberation" and "He is worshiped by the liberated souls."
7.) Therefore with reference to the association with great devotees such as Prahläda and Bali Mahäräja, Viñëu Puräëa (2.5.7) also states, "Who is that liberated person who would not like the Pätäla planet?"
Section Seventy nine PURPORT
After proving that Vaikuëöha as well as the Lord's associates are part of His svarüpa, Çréla Jéva Gosvämé further fortifies his arguments by citing the experience of the jïäné gurus, the topmost Brahman realized persons, the four Kumäras. The Kumäras are the first sons of Lord Brahmä and the foremost of all Brahmavädis. They are regarded as the topmost Brahman realized paramahaàsas, and thus their conclusion will be most respected. They are celebrated as the spiritual master of the great sage Närada (Chändogya Upaniñad 7.1.1) oà adhihi bhagava iti hopasasäda sanatakumäraà näradarstaà, “Närada approached Sanata Kumära saying 'Teach me O venerable Sir'."
Närada is not an ordinary soul and in this dialogue Sanata Kumära inquired about Närada's education so that he could begin his teachings from that point. In response Çré Närada humbly states that he studied the four Vedas, Itihäsas, Puräëas, grammar, mathematics, mineralogy, logic, ethics, etymology, and so on. From this one can only imagine the knowledge and realization possessed by the Kumäras. Thus Lord Brahmä calls them paramahaàsa mahamuni (S.B. 3.15.37), and Çré Süta Gosvämé includes them among the prime incarnations of the Lord (S.B. 1.3.6).
Kumäras are also the propagators of one of the four famous Vaiñëava Sampradäyas. This is stated in the Padma Puräëa (quoted in Prameya Ratnävali 1.5,6) by Çrépäda Baladeva Vidyäbhüñaëa :
"The four Sampradäyas, Çré, Brahma, Rudra and Sanaka (or Kumära), the purifiers of the earth will arise from the Supreme Person in Utkala in the age of Kali."
"Lakñmé devé inspired Çré Rämänujacärya, Lord Brahmä inspired Madhväcärya, Rudra inspired Viñëu Svämé and the four Kumäras inspired Çré Nimbärkäcärya to propagate their respective sampradäyas."
With this in mind, Çréla Jéva Gosvämé recounts the experience of the Kumäras and in this section demolishes the dazzling Mayäväda edifice. To the Vaisnavas this section is like soothing moonlight for their water-lily like hearts.[1]
Çréla Jéva Gosvämé quotes fourteen verses from Chapter Fifteen, Canto Three of Çrémad-Bhägavatam describing the Kumära's visit to Vaikuëöha. When the most formidable demons, Hiraëyäksa and Hiraëayakañipu, were in the womb of Diti, the brilliance of Sürya and the other demigods was diminished just like the vital energy of a person is diminished just prior to an attack of malaria. The demigods approached Lord Brahmä to find out the reason. At that meeting Brahmä narrated the history of the Kumära's visit to Vaikuëöha. Once the Kumäras went to Vaikuëöha. They were very eager to see Lord Viñëu and successfully crossed the six gates leading to the inner chambers where the Lord resided. But the guards stopped them at the seventh gate. Although the Kumäras are the most senior persons in the creation of Lord Brahmä, they appear like five-year-old children. As they are completely absorbed in brahmänanda, they are unconcerned about their appearance and go everywhere naked. The guards were alarmed to see four naked children approach the entrance of the Lord's abode. The stern expressions and staffs of the guards blocked their entry and this incensed the Kumäras, who were worthy of honor and reverence, and unable to tolerate anything obstructing them from meeting the Lord. They were surprised that some residents of Vaikuëöha do not have equal vision. Thus they considered the two gatekeepers unfit to reside in Vaikuëöha, the place free from all dualities. The Kumäras cursed the guards to take birth in the material world. Upon hearing the words of the Kumäras, which were like thunderbolts, Jaya and Vijaya fell at their feet attempting to pacify them. Lord who was inside the palace understood the whole situation and walked to the gate.
The first verse cited here (S.B. 3.15.37) describes how the Lord came on the scene at this point. These verses are pregnant with meaning and Çréla Jéva Gosvämé thoroughly explains each one and then summarizes the inner meaning of the theme. He vehemently repudiates the Mäyävädi concept that the Lord has no transcendental form. He raises objections in their defense which they probably could hardly imagine.. Thus he leaves no doubt regarding his conclusion. We will present the commentary in the same order. Since it is a lengthy section, (mahä-anuccheda), the reader is advised to follow the comments verse by verse.
In this verse (S.B. 3.15.37) the word bhagavän indicates that the Lord, being omniscient, instantly understood the offense created by His servants although He was not informed. Thus He came to the scene tadaiva (just then). The Lord was not at all confused about who was the wrongdoer, nor did He chose to favor His guests, the Kumäras, over His devotees Jaya and Vijaya. Thus He is called äryyahådyaù, or one who is very pleasing to the followers of religion. Aryans hold all guests as worshipable. The Lord used the term svänäm (His own people) used for Jaya and Vijaya indicates He did not consider the Kumäras His own. Thus He came running to the spot, as a mistake committed by one's dear subordinate implicates the master--bhtyäparädhe svämin daëòah (S.B. 3.16.5):
"A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin."
Çréla Jéva Gosvämé points out that svänäm is in the plural case. If this term were being used to only indicate Jaya and Vijaya, the dual case (svayoù) would have been used. Use of the plural case implies the Lord considered all the Vaikuëöha residents to be implicated in the offense, which indicates the intense loving relations among the devotees.
Since the Kumäras were angry owing to not being able to see the feet of the Lord, the Lord walked to the scene thinking He would pacify them by allowing them to see His feet in action. This hints at the subtle intelligence of the Lord. Or He might have come barefoot to show respect to the Kumäras as one does upon receiving honorable guests. Or it could be that the Lord came outside the gate to uphold the gatekeepers decision not to let the Kumäras enter Vaikuëöha and end the conflict by simultaneously showing His louts feet thus satisfying the purpose of the Kumäras. In this way no transgressions were made and all were satisfied. The verses describe that the Kumäras did not enter.
The Lord came with Çré to show the Kumäras that He has nothing to hide. Çréla Viçvanätha Cakravarti Thakura says that He also wanted to bless the Kumäras who had only experienced the material Çré. Or He brought Çré thinking it would be easier for her to placate the angry boys rather than Him. Or Çré followed being curious to know how the Lord would deal with such a complex situation. Çré Vamsédhara says the Lord brought Çré because the Kumäras are naiñthika brahmacäris and will bring their anger under control in the presence of Lakñmé. Generally men are better behaved in the presence of women. Çré is His internal potency and can never be separated from the Lord. This is the significance that Lord came with Her. That the Kumäras were enraged for being prohibited from seeing the Lord and pleased upon seeing Him, indicates that the Lord is saccidänanda as He can award bliss even to the Kumäras, who are paramahaàsa-mahämuni--the greatest transcendentalists. It also indicates that brahmänanda is inferior to the bliss of God realization. Thus the verse states that the Lord's feet are worshipable even by the Kumäras.
When the Kumäras saw the majestic gait of the Lord they completely forgot their anger. Their eyes were glued on Him as they had never experienced such exquisite beauty and magnificence. The bliss of brahmänanda was completely overwhelmed by the beatific vision of the Lord. The next five verses (S.B. 3.15.38-42) describe the form they experienced.
The Kumäras saw the Lord being served by His devotees with appropriate paraphernalia. The verse (3.15.38) explains that He became the object of their vision. The general principle is that all visible objects are material, but this does not mean that the Lord's form is so. Because the verse says they beheld the Lord as the result of their trance--svasamädhi-bhägyam. The Kumäras were previously absorbed in Brahmä-jïäna and situated in the self--viditätmatattväh (S.B. 3.15.30). They recognized the Lord as the result of their samädhi. This means they considered the Brahman they experienced in trance was now personified. The Lord cannot be considered material as nothing of that nature would excite the Kumäras who were completely free from all material desires--vigata-spåha (S.B. 3.15.12). Not only the Lord, but even the paraphernalia used in His service is transcendental. This is evident as even the Lord's paraphernalia caused loving turmoil in the hearts of the Kumäras. The Kumäras understood the Lord and His paraphernalia to be of the same transcendental nature as that they previously had experienced in trance. The significance of this recognition is expressed the phrase sva-samädhibhägyam. Recognition has two features--remembrance of past experience and simultaneous direct perception of the object. The combination of these two is called recognition. Because the past experience of the Kumäras was not material, the Lord and all the objects used in His service, could not be material. Therefore by the anyathänupapatti-pramäëa it has to be accepted that the Lord blessed the Kumäras with His internal potency so that they could see Him with their eyes. Previously they could experience the Lord only in trance (äryyahådyaù) but now He was the object of their vision (ackñatäkña-viñayam).
Another important implication of acakñatakña-viñayam is that the Kumäras were only allowed to see the Lord being served by His devotees (sva-pumbhi) and were not given the chance to serve Him personally. Sva pumbhi (by His men) also implies that the Kumäras felt they were not the Lord's own men.
The enchanting beauty of the Lord's paraphernalia is described in the second half of the verse with the beautiful poetic ornament called atiçayokti-alaìkära. Mention of these ornaments implies that they caught the attention of the Kumäras.
Çréla Viçvanätha Cakravarti Öhäkura says that when the Kumäras saw the Lord approaching with all His majesty, they were submerged in an ocean of doubt. They had cursed the dear associates of the Lord and thus they were not sure whether the Lord will be upset with them or not. Their doubt was removed, however, as indicated by the phrase kåtsna-parasäda-sumukham (S.B.3.15.39)--being merciful to all. The Lord was bestowing His mercy on all. "All", however, does not include the gate keepers as is evident from the Lord's own statement (S.B. 3.16.2):
"The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me."
This means the Lord's mercy did not explicitly fall on the gatekeepers, although internally He was pleased with them as is clear from the Lord's statement later on (S.B. 3.16.29):
"The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the Brähmaëas' curse, I would not do so. On the contrary, it has My approval."
This verse (S.B. 3.15.39) further states that the Lord was touching everyone's heart by His merciful glances. This means He blessed everyone and implies that the Lord's glance was also transcendental, otherwise it could not have touched the heart of the Kumäras (paramahaàsa munis). Jaya and Vijaya were feeling morose anticipating separation from the Lord. Understanding the inner feelings of His dear devotees, the Lord affectionately glanced at them (snechävalokakalayä) and soothed their hearts (hådi saàspåçantam).
The Kumäras got a glimpse of the Lord's wonderful character by witnessing Him extend His mercy to them despite their having caused disturbance to Him by expelling His confidential servants and associates. On the other hand the Kumäras were unable to tolerate a little disturbance. Thus the Lord is called spåhaëéya-dhäma, the abode of all desirable qualities. This indicates that the Kumäras lacked such qualities though they were perfected beings (siddha puruñas).
It is the duty of gatekeepers to stop visitors and inquire about their purpose, thus the Kumäras had no reason to became upset with them. On the other hand the Lord was far from being upset with the Kumäras for their proud act, and was even very respectful and merciful to them. This is evident from Lord's talk to the Kumäras in the following chapter. Therein He goes on to say that He has acquired His good qualities by serving saintly persons like the Kumäras. The Kumäras directly experienced the benign nature of the Lord.
The second half of this verse (S.B. 3.15.39) and the next two describe the beauty of the Lord's form. The Lord appeared like an abode of fortune with the golden mark of Lakñmé above the left breast of His broad black chest. Vaikuëöha is the crest jewel among all planets up to Satyaloka. The Lord appeared like a transcendental ornament which even beautified Vaikuëöha. Thus it is understood that the Kumäras realized the sweetness of the Lord's mercy and His personal beauty.
The Lord was sporting a fine silk dhoté on His broad hips covered by a beautiful belt and wore a vanamälä around His neck. In his Durgaàasangaminé Öéka on Bhakti Rasämåta Sindhu Çréla Jéva Gosvämé says a garland that hangs down to one's feet is called vanamälä. Bumblebees were buzzing around the Lord's garland. Çrila Viçvanätha Cakravarti Öhäkura explains that the Lord's dhoté considered the Lord's hips her exclusive residence. The belt imposed her supremacy on the dhoté and the vanamälä reigned above both, but the humming bumblebees considered the vanamälä their property. Thus it appeared that the Lord had awarded supremacy to the bumblebees. It is not surprising that they were humming in jubilation.
Çréla Jéva Gosvämé says that the words kaïcya vanamälayä, and so on, are in the third case which indicates they are special features of the Lord. This is confirmed in Päëiëi Sütra (2.3.21)--itthambhütalakçaëe. (Harinamämåtam 4.114--viçeñaëalakñaëättåtéyä)
The Lord rested His left hand on the shoulder of Garuòa and He was playfully twirling a lotus flower with His right. Çrila Viçvanätha Cakravarti Öhäkura says that by twirling the lotus flower the Lord was diverting the lotus-like hearts of the Kumäras from being fixed in brahmänanda. It was as though the Lord joked with them saying, "O sages. You have concluded that My unqualified impersonal feature is the supreme reality. Why are you now agitated? Just remain fixed in Brahman realization!"
The next verse (S.B. 3.5.41) further explains the Lord's ornaments and bodily features. The Lord's cheeks are so beautiful that they appear to decorate His earrings which are more dazzling than lightning. He wears a precious necklace which appears to steal the hearts of the Kumäras.
In the next verse (S.B. 3.5.42) Lord Brahmä again describes the matchless beauty of the Lord, as perceived by the Kumäras. The Lord's beauty is so excellent that the devotees conjectured that it had deviated the pride of Lakñmé, who considers herself most beautiful. Bahusauñthvä-dhyam means "the beauty of His bodily limbs". Bhatki-rasamåta sindhu states (2.1.45): släghyäìgasanniveço yaù suramyäìga sa kathyate.
"When the bodily limbs are nicely matched that is called the attractiveness of the limbs." Seeing such beauty, the Kumäras out of joy fell on the ground to offer respect to the Lord. This also indicates that they gave up the concept of the supremacy of Brahman otherwise there would be no need to pay respects to anyone. The beauty of the Lord's body is so ravishing that the Kumäras were not content though they repeatedly gazed at Him (vitåptadåça).
Lord Brahmä explains in the next verse (S.B. 3.15.43) that not only the Lord's body attracted the heart of the Kumäras but the air which was in contact with the tulasi and saffron touching the body of the Lord created a turmoil in the heart of these Brahman realized souls. This verse explains the pinnacle of the Lord's beauty. The Kumäras were not dreaming as they experienced a change in heart. This implies that the Lord's body was not a manifestation of some upädhi. The main point is that if the air in contact with the Lord's body indirectly made the Kumäras completely denounce their attachment to Brahman, then how much more blissful must the Lord's form be? Çrédhara Svämé therefore explains that this verse proves the bliss of bhakti is superior to that of Brahman--svarüpänandäd api teñäm bhajanänandädhikyam.
Çrila Viçvanätha Cakravarti Öhäkura says that if just the air that contacted an object on only one of the Lord's limbs created such a wonder and drowned the Kumäras in bliss, then one cannot imagine the sweetness of the Lord's body. That fragrant air entered and lorded over their hearts. It was improper for the Kumäras to intrude on the Lord, and one might say that it is similarly improper for air to trespass into the inner chambers of one's heart. But the verse says sva-vivarena--by its own path. Since the nostrils are the natural gateways for air, permission is not required for entrance. Upon entering, it churned their hearts and forcibly submerged them into a whirlpool of bliss. It shook their bodies or manifested in them loving symptoms such as kampa, açru, romäïca and sveda. It is seen in the world that when one takes possession of another country, he first arrests and harasses the king and then orders the army to trample the residents of the country. The air similarly captivated the heart, the controlling seat of all activities in the body.
In this verse the phrase akñara-juñäm api--even those attached to Brahman--is very significant. The akñar-juñas are not attached to objects of the body and senses, and thus it is not possible to agitate their heart with sense objects. They do not have a taste for bhakti-rasa. But this air was so powerful that it completely captivated the hearts of the Kumäras. This demonstrates that even the air in contact with the Lord's personal form surpasses the bliss of Brahman and has the power to subdue it because it is saturated with the mercy of the Lord.
While their hearts were thus imbued with love, their eyes enjoyed the beautiful smiling lotus face of the Lord. They were trying to assimilate the Lord's beauty, and thus gazed at His beautiful lotus feet which had ruby-like nails. They then raised their vision and were marvelled by the sweetness of the Lord's face. Çréla Jéva Gosvämé says that nidadhyuù (3.15.42) signifies that the Kumäras manifested a vyabhacäré-bhäva called cintä. Cintä, (anxiety) is described by Çréla Rüpa Gosvämé (B.R.S 2.4.136):
"The thoughts which arise owing to not obtaining the desired object, or attaining an undesired one, are called cintä or anxiety. The effects are deep breathing, lowering of the head, scratching the earth, change of bodily hue, loss of sleep, crying, feeling a burning sensation, weakness, tears and pity." The Kumäras were not able to relish the complete beauty of the Lord simultaneously and thus they manifested the symptoms of cintä.
Çrila Viçvanätha Cakravarti Öhäkura says that labdhäséña--having attained blessings--implies that because the Kumäras were previously blessed by their father, who is a devotee, they were able to get the mercy of the Lord. In Bhakti Sandarbha Çréla Jéva Gosvämé explains that generally Lord never gives His mercy independently. He blesses some one who has received the mercy of His devotee.
In the next verse Lord Brahmä explains that the Lord's body is respected by all transcendentalists and yogés, who are striving for perfection. Puàsäm implies that in general only men take to the path of yoga. It is rare for a woman to attain perfection in yoga. The Lord's form is described as pauàsnam which indicates the form of Garbhodakaçäyé Viñëu, the Puruña avatära. Brahmä is also an incarnation of the Lord but has a different form. His form does not resemble the Viñëu form. Ananya siddhaiù implies that the Lord's qualities are not external or acquired but part of His svarüpa. Therefore Çréla Jéva Gosvämé says that they were not upalakñita. Upalakñaëa means an indicator that is not a natural part of an object and thus may not be always present. It may function, however, to distinguish one object from another. If, for example, someone points out that the kadamba tree is the one which has the peacock perched in it, the peacock is considered the upalakñana, or indicator of the kadamba tree. Although it distinguishes the kadamba tree, it is not considered part of its svarüpa because it can fly away at anytime. The point is that the Lord's attributes are not upalakñana, otherwise they could vanish and He would lose His supremacy. This was described in detail in Text Three when Çréla Jéva Gosvämé defined the word bhagavän.
The next five verses are prayers offered to the Lord by the Kumäras . Kumäras were instructed by Lord Brahmä in the science of the Absolute, and thus Brahman entered their heart. Now His personal form is visible to them. Thus they remembered their father by whose mercy they can perceive the Lord with their eyes. A disciple never forgets his spiritual teacher and considers everything as his mercy. This means that the form they see is non-different from Brahman, as was described in the Vedas by Brahmä. Although the Lord is the all pervading Brahman, He manifests His personal form to His devotees. This is confirmed by the Brahma-Sütra (3.2.24) cited by Çréla Jéva Gosvämé. Although the senses do not have the power to perceive the Lord who remains hidden to common men, He can be seen by bhakti. Lord Kåñëa said to Arjuna (B.g. 11.53,54):
"The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penance's, nor by charity, nor by worship. It is not by these means that one can see Me as I am."
"My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."
Bhakti can be attained only by the mercy of a devotee. The Kumäras had the good fortune to associate with Brahmä, a great devotee of the Lord.
The Lord raises a doubt--Brahmä instructed you in ätmatattva, or Brahman. I am different from that because I am visible. So how can you say that you are seeing the reality described by Brahmä?
In response the Kumäras say they recognize the Lord as the same ätmatattva (S.B. 3.15.47). But this manifestation has two specialties: It has a form made of pure goodness, sattven; and it grants love--rati racayantam. Not only the Kumäras but other sages who are free from material attachment (munayo virägäù) attain you by staunch execution of bhakti yoga when performed with humility (anutäpaviditaih). In this verse the Kumäras indicate that Brahman is a feature of Bhagavän, and that Bhagavän is the superior manifestation. Lord Kåñëa says--brahmaëo hi pratiñöhähaà. Otherwise it would not be possible to recognize the Lord.
In the next verse this conclusion is given more explicitly. Ätyantikam means liberation. The devotees who taste the mellows of the Lord's pastimes take no stock in liberation, rather they abhor it because liberation is dry and blocks the service to the Lord. It cannot compare to even a drop of the bliss of devotion. Çréla Rüpa Gosvämé confirms this (B.R.S. 1.1.38):
"If the bliss of Brahman realization is multiplied billions of times it can not compare even to an atom from the ocean of the bliss of bhakti."
Thus the devotees do not accept liberation even if the Lord offers to award it. Lord Kapila said (S.B. 3.29.13):
"A pure devotee does not accept any kind of liberation--sälokya, särñöi, sämipya, särupya or ekatva--even though they are offered by the Supreme Personality of Godhead."
Çrila Viçvanätha Cakravarti Öhäkura says that the bliss of hearing hari-kathä is superior to brahmänanda, what to speak of that experienced by being in the direct presence of the Lord. Thus the Kumäras say that only those who have knowledge of the taste of kathä (kathä rasajïä), are experts (kuçalä). All others are foolish. Moreover, çravaëa is the first step in devotional service. If those attached to hearing have no regard for liberation, then what to speak of those who have developed a personal relationship with the Lord. It is seen that lusty people take great interest in hearing talks about women and thus show no interest in spiritual life. If one can absorb himself in hearing about dead bodies full of stool, urine, blood, and bones which have no real beauty in them, then one can only imagine the deep meditation of those who hear about the super-excellent dealings of the transcendentally beautiful Lord with His wonderful loving devotees.
The next verse (S.B. 3.15.49) points out the difference between a jïäni and a bhakta. Previously the Kumäras had become incensed by only a slight obstruction, but since they have been blessed by bhakti, they are willing to suffer in hell provided they can hear and chant about the Lord. The implication is that the Kumäras have realized that the root cause of all problems is being unfavorable towards the Lord. Thus they declare they are ready to suffer any amount (kämam) but pray they will not suffer the disease of non-devotion. The devotee fears only one thing--committing offenses that cover his devotion. They consider heaven and hell as equal. Lord Rudra said (S.B. 6.17.28):
"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."
Çréla Jéva Gosvämé points out that for jïänis like the Kumäras there is no possibility of sin, as indicated by the Brahma Sütra (4.1.13). The Lord's qualities however, are so wonderful that they have humbled and captivated the hearts of great sages so much so that they are willing to go to hell if granted the chance to remember the Lord. A famous impersonalist of medieval times also experienced the importance of bhakti and thus wrote:
"We were worshipable by those who follow the path of advaita vedänta and offered the throne of the master of impersonalists. But some cheater, who is the paramour of cowherd damsels, forcibly made us His maidservant."
This verse (S.B. 3.15.49) implies that the Kumäras would rather be in hell as devotees than have impersonal liberation. It also implies that they want to be in hell so they will never commit offenses to devotees and thus safeguard their devotion. Or they are thinking that if they suffer in hell they will remember the Lord as people in general remember Him while experiencing poverty but forget Him when intoxicated by wealth, position, or impersonal knowledge. Çré Närada confirms this (S.B. 10.10.13):
"Atheistic fools and rascals who are very much proud of wealth fail to see things as they are. Therefore, returning them to poverty is the proper ointment for their eyes so they can see things as they are. At least a poverty-stricken man can realize how painful poverty is, and therefore he will not want others to be in a painful condition like his own."
The Kumäras would rather be in hell as devotees rather than offenders in Vaikuëöha. This is in accordance with the principle of surrender--to accept everything favorable and reject unfavorable to bhakti (H.B.Viläsa 11.676) anukülyasya saìkalpaù pratikülyasya varjanam.
Çrila Viçvanätha Cakravarti Öhäkura says the Kumäras pray to engage their mind, speech and ears in the service of the Lord, but not for the purpose of attaining brahmänanda. Just as the bumblebee never relinquishes its attachment to flowers though often pierced by the thorns, similarly the Kumäras are determined to serve the Lord's lotus feet despite all impediments. This indicates prema.
According to Vedic logic, the sense (indriya) of hearing is the sky enclosed within the ear hole. Sound is a quality of sky--çabda guëätamakamäkäçam (Tarka-saàgrahaù). As qualities are formless and the sky is unlimited, the sense of hearing cannot be filled. This means that one can eternally hear about the qualities of the Lord and never be satiated. This is the implication of Kumära's prayers.
In the final verse the Kumäras marvel at the mercy of the Lord who showed His beautiful form even to offenders. Thus they simply offer their obeisances to Him. In the same way that an owl does not see the sun, nondevotees (anätmanäm) very rarely see the Lord (durudayaù). Since the Kumäras were brahmajïänis and now pray for devotional service, this indicates that bhakti, or loving devotional service, is the païcama-puruñärtha--the fifth and topmost goal to be acquired.
This unique paradigm is found only in Gaudéya Vaiñëava philosophy. Before the advent of Lord Caitanya Mahäprabhu the majority of philosophers considered liberation (mokña) the ultimate goal of life. Lord Caitanya Mahäprabhu, however, said that Çrémad-Bhägavatam takes one beyond mukti and reveals the most confidential secret--love of Kåñëa (rahasya). Çréla Jéva Gosvämé is systematically divulging this secret in his analysis of Çrémad-Bhägavatam. The stories of the Çrémad-Bhägavatam are pregnant with pertinent philosophical conclusions. Especially this description of the Kumäras’ attempt to enter Vaikuëöha is included by Çréla Vyäsa to completely deride the impersonalists. It is very interesting that Brahmä sent his own sons, the best of impersonalists, to Vaikuëöha and made them experience the superiority of the bhaktyänanda over brahmänanda.The intelligent impersonalists should learn a lesson from this.
Çréla Jéva Gosvämé gives several references to prove that the Kumäras are completely free from the modes of material nature and were continuously absorbed in the bliss of Brahman, so much so, that they did not care to even wear kaupén. Anger is a manifestation of the mode of passion and ignorance and it results in ignorance. Çrédhara Svämé therefore explains that their anger arose not for teaching common men a lesson, nor due to old impressions, but because of the supreme will of the Lord. Owing to the elevated stage the Kumäras had achieved, it was not possible for them to have experienced anger. Lord Kapila explains this (S.B. 3.28.37) :
"Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body."
Although it is very clear from this description that the Kumäras became attached to the service of the Lord and considered the form of the Lord and the bliss of bhakti superior to Brahman, still some impersonalists may attempt to explain these verses in a way to disprove the above observations. Çréla Jéva Gosvämé presents some of their arguments and refutes them.
They say that the Kumäras did not become attached to the form of the Lord because of His beauty or mercy. They maintain that the happiness the Kumäras derived by seeing by the Lord was only pleasure for their eyes and that the experience did not touch or transform their hearts, as proposed by Vaiñëavas. Obviously this is not impossible as just because one enjoys seeing beautiful scenery it does not necessarily mean that he becomes surrendered to it or gives up all his previous conceptions of pleasure.
Such an explanation is certainly impertinent because the Kumäras said (S.B. 3.15.47) "at present you are granting love" (samprati ratià racayantam). Love indicates attachment from the heart--not just from the eyes. Moreover had they not become attached to the Lord's service, they would not pray for their minds to be fixed on His feet (S.B. 3.15.48). Their other comments on this verse can also be favorably turned to refute their opposing arguments. The statement--"He caused agitation even in the hearts and bodies of the Brahman realized Kumäras" (S.B. 3.15.43) clearly shows that they derived substantial pleasure from the personal form of the Lord. This means that His personal form is superior to the unqualified Brahman. Since the Lord's body is transcendental it is understood that the pleasure derived by seeing Him surges from the internal potency and not from the modes of nature.
A fresh explanation is presented by the impersonalists: They say the pleasure derived by the Kumäras was certainly superior to brahmänanda but results from concentrated Brahman (the form of the Lord) and not from anything other than Brahman, such as the svarüpa çakti of the Lord. Just as Brahman is experienced in the pure heart, the form of the Lord, which is nothing but solidified Brahman, can also be experienced in the pure heart. The extra pleasure derived is due to the upädhi. There is no actual difference between water and ice but in certain circumstances like summer, ice gives more pleasure. Similarly there is no difference between Brahman and the Lord, and His personal form may sometimes appear more attractive. However,·water becomes solid owing to the upädhi of coolness--it is not its natural state. Similarly when a jïäné has a soft heart, Brahman appears to him as personal, but the ultimate reality remains as Brahman. This is the significance of the scriptural statements which propound oneness between Brahman and Bhagavän. This explanation has the beauty of philosophical brevity. There is no need to accept the extra item of svarüpa çakti.
In response Çréla Jéva Gosvämé says that it is impossible for Brahman to manifest as Bhagavän with the help of upädhi. Upädhi can be either a modification of çuddha sattva or an abundance of sattva. Modification is not possible without the mode of passion, therefore, upädhis cannot be transformations of the mode of goodness. They cannot be an abundance of sattva because it has been proven that the Lord's form is çuddha sattva and free from any mixture of the modes. Abundance would indicate a mixture with the other modes. In that case the adjective "pure" viçuddha will become futile. Moreover, if it is accepted that upädhi can come from an abundance of sattva, then it cannot apply to Brahman as Brahman is completely free from rajas and tamas. Were this the case there would be no possibility of the Kumäras experiencing bliss and certainly no experience of anything beyond that.
In answer it may be said that the Kumäras experienced Brahman in viçuddha sattva while seeing the form made of upädhis.
This is certainly a very cumbersome explanation. Moreover it is to be noted that these arguments are given assuming çuddha sattva to be material sattva, free from passion and ignorance. But this is impossible as the modes are always mixed as shown in Text Ten. Thus there is no possibility of the mode of pure material goodness when the scriptures say that the Lord's body is made of viçuddha sattva--pure goodness, This cannot mean that it constitutes material goodness, but refers to the transcendental cit potency, or väsudeva tattva.
The impersonalists also claim that, just as Vaçiñöha's lamentation over the demise of his sons was not real, so the attraction of the Kumäras to the Lord's form was not real. The story of Vaçiñöha is described in Mahabhärata. His one hundred sons were eaten by King Kalamäñapäda who was possessed by a demon called Kiàkara by the arrangement of Viçvämitra. Vaçiñöha was overcome by grief and tried to commit suicide many times, but failed. The impersonalists say that since Vaçiñöha was Brahman realized, his grief was not real. Similarly the attraction of the Kumäras to the Lord's form is also not real. Brahman realized souls are beyond attachment, lamentation and delusion.
This explanation certainly goes against the personal experience of the Kumäras. They prayed that their minds remain attached to the Lord's lotus feet like a bumble bee to flowers. If the Lord's form is only a product of upädhi, they would not pray in this manner as they had no attraction to material objects. Their prayers do not indicate that they experienced impersonal realization by seeing the Lord. Were it so, they would not bow down before Him and pray for devotion. Obeisances are paid only when one considers himself different and inferior from the object of worship.
Another explanation can be given in support of the impersonalistic interpretation. Only in the jévanmukta stage can the Lord be seen as solidified Brahman because He is a manifestation of Brahman in the upädhi of vidyä. When one gives up the body, however, and realizes himself to be Brahman, there is no special attraction found in Bhagavän. The Kumäras were certainly jévanmuktas, thus it was possible for them to be attracted to the Lord.
This argument is soundly defeated by the Kumäras ' statement that they do not consider ultimate liberation as mercy of the Lord. (S.B.3.15.48) They consider bhakti as the only real mercy of the Lord. They are willing to suffer in hell but do not want the impersonal liberation.
A fresh deliberation is presented. Brahman manifests in the pure heart when it is either imbued with love (premäkära) or knowledge (jïänäkara). The famous impersonalist Çré Madhusüdana Saraswaté writes in his Çré-bhagavad-bhakti-rasäyana (1.1 Svopajïa-öikä):
"When the heart melts and the mind takes the shape of the Lord, that determinate state of mind is called bhakti. But when one experiences the non-dual Brahman without the melting of the heart, that indeterminate state of mind is called brahmavidyä."
The import is that the one Brahman appears differently in the hearts of different people--with and without upädhi.
Such a proposal is refuted by the earlier repudiation of upädhi in the case of Bhagavän realization. This definition of Bhakti is purely a mental speculation and not supported by any scripture. Bhagavän realization is not a change in the material mind nor is bhakti a particular mental state. Lord Kåñëa says (Bg.13.7) that mental states are modification in the material body. On the other hand Bhakti is devoid of all upädhis (Närada Païcarätra):
"Becoming free from all types of upädhis, being free from all impurities of heart to render favorable service to Lord Kåñëa with one's sense is called Bhakti."
Thus it is clear from the prayers of the Kumäras that the Lord has internal potency, and the bliss experienced from that internal potency is superior to brahmänanda. Çré Saëkaräcarya thus wrote in his commentary on Nåsiàha Täpané Upaniñad (Purva 2.4): muktäpi lilayä vigrahaà kåträ bhagavantaà bhajante
"Even liberated souls accept suitable forms and worship the Lord"
Çréla Jéva Gosvämé gives numerous quotations to show that even liberated souls take pleasure in devotional service to the Lord. Thus the conclusion is:
1. Bhaktyänanda is superior to brahmänanda.
2. Even liberated souls are attracted by devotional service.
3. The Lord's body, abode, attributes, ornaments, associates, and paraphernalia are transcendental and manifestations of His svarüpa çakti.
4. The Lord's form is not a product of upädhis in Brahman.
5. Viçuddha sattva means the cit potency.
6. Bhakti is not a mental state but the internal potency of the Lord.
[1] A water-lily flower blooms in moonlight