Serving the transcendental form of the Lord (Srimad Bhagavatam #65)

Service to the Lord comes when we hear about His form and personal qualities and attributes. This meditation brings Him closer, and from this we develop an attitude of service to Him.

In the second part of his prayers, Lord Śiva speaks about the transcendental form of the Lord. Hearing about the power and opulences of the Lord helps us to develop respect and appreciation for Him, but it is usually not enough to inspire an attitude of service. This comes when we hear about the form and personal qualities and attributes of the Lord. This meditation brings Him closer, and from this we develop an attitude of service to Him.

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Serving the transcendental form of the Lord (chapter 4.24)

Texts 44 to 52: The transcendental form of the Lord

In the second part of his prayers, Lord Śiva speaks about the transcendental form of the Lord. Hearing about the power and opulences of the Lord helps us to develop respect and appreciation for Him, but it is usually not enough to inspire an attitude of service. This comes when we hear about the form and personal qualities and attributes of the Lord. This meditation brings Him closer, and from this we develop an attitude of service to Him.

Prayer to the personal form of the Lord (4.24.44)

Karmis see the Lord as their order supplier, jñānīs want to see the Lord in His impersonal form and merge unto Him, while yogis want to see His partial aspect as Paramātmā. Lord Śiva, however, wants to see the Lord in His personal form, just as devotees want to see Him. Amongst all forms of the Lord, the form in which He performs His pastimes with the Gopis is the most perfect.

What is the reason Lord Śiva wants to see the Lord in His personal form? What is the problem with the impersonal brahmajyoti or the localized form of Paramātmā? The difference is that only the personal form of the Lord inspires an attitude of service. Thus, only attraction to the personal form of the Lord, either as Gopīnātha or as Nārāyaṇa, can awaken us to our original position of devotion and service to the Supreme Lord. All other processes awaken one just partially.

The Lord is known as raso vai saḥ, the source of all rasas, or relishable relationships. The way to become free from the dictations of the mind and material senses is to become attracted to this Supreme Lord and to the blissful relationships that exist in the spiritual world. When we finally attain this transcendental service, all our desires are satisfied, for we attain our original position of bliss. For this, however, we need to become free from the false ego, which manifests in the form of many material designations.

The sum total of all beauty (4.24.45-46)

Krsna's form is extraordinarily beautiful. In fact, He is the sum total of all beauty. The Lord shows this extraordinary beauty in all of His forms, but His original form with two hands is superexcellent.

Why them Lord Śiva pray to see the form of Lord Narāyana instead of directly seeing the form of Krsna? Prabhupada answers that the worship of the Lord begins with the worship of Nārāyaṇa, whereas the worship of Rādhā and Kṛṣṇa is most confidential. The reason is that Nārāyaṇa is worshipable by the pāñcarātrika-vidhi, the path of regulative principles (vidhi-mārga), whereas Kṛṣṇa is worshipable by the bhāgavata-vidhi, the path of spontaneous attraction (or rāga-mārga). When we hear that, we automatically conclude we should follow the path of spontaneous attraction in order to quickly attain Krsna, but the question is that directly attaining spontaneous devotion is almost impossible, unless one has already practiced it in previous lives. The general rule, as Prabhupada explains, is that no one can worship the Lord in the bhāgavata-vidhi without first going through the regulations of the pāñcarātrika-vidhi. By practicing under rules and regulations, we learn to serve without offenses and gradually become purified. When we become pure, our heart becomes a fertile ground for spontaneous devotion to the Lord to sprout.

The form of Rādhā and Kṛṣṇa includes the form of Laksmi-Narāyana, and therefore we are advised to, in the beginning, worship Laksmi-Narāyana according to the path of rules and regulations, since Rādhā and Kṛṣṇa can't be approached by neophytes. This means we should continue practicing the path of regulative principles until after the platform of liberation, when we achieve spontaneous devotion to the Lord; otherwise, we risk just taking it as something mundane and becoming sahajiyās. As Prabhupada alerts:

"Without serving Kṛṣṇa according to the vidhi-mārga regulative principles of the pāñcarātrika-vidhi, unscrupulous persons want to jump immediately to the rāga-mārga principles. Such persons are called sahajiyā."

In this way, Lord Śiva shows by his personal example that we should not try to approach Rādhā and Kṛṣṇa directly, but instead go through the appropriate process. If even Lord Śiva, who is the greatest Vaiṣnava, doesn't consider himself qualified, what to say about us?

Vision of the Lord’s divine beauty (4.24.47-48)

Lord Śiva meditates on Lord Viṣnu, with His curly black hair, dressed in yellow silk, a shining helmet and ornaments, and four arms, holding the conchshell, disc, club, and lotus flower. The Lord is smiling mercifully, casting sidelong glances. He wears the Kaustubha jewel on His chest, which, according to Srila Jīva Goswami, represents all jīvas, who are thus kept by the Lord close to his heart. This illustrates the intimate relationship all of us have with Him.

The different ornaments the Lord uses, such as His earrings, His shining helmet, bangles, garland, ankle bells, waist belt, etc., don't cover the beauty of the Lord; rather, they are like a frame that enhances it.

Prabhupada explains that prahasitāpāṅgam (the Lord smiling and casting sidelong glances) specifically applies to His dealings with the gopīs. To this is added the word prīti, which means with mercy, or with love. Lord Viṣnu also smiles and casts sidelong glances to His devotees, but this aspect is manifested in full during Krsna's pastimes with the gopīs. Then, his glance becomes playful, creating an environment of intimacy that is not present in Vaikuṇṭha. In this way, Lord Śiva prays to see the form of Lord Narāyana, but at the same time can't avoid meditating also on the pastimes of the Lord in Vṛndāvana, which are so attractive.

Fixing our minds on the transcendental form of the Lord (4.24.49)

The shoulders of the Lord are compared to a lion's: powerful, noble, and graceful. The lion is considered the king of the animals and thus represents power and majesty. Because of these unique qualities, the lion is compared to the Lord in many passages. The comparison reminds us that the Lord protects His devotees with unlimited strength. Similarly, the chest of the Lord is compared to a gold-testing stone because of His black complexion marked with the golden hairs of the Śrīvatsa mark, the abode of the Goddess of fortune. As Prabhupada mentions: "The curling hair on the shoulders of a lion always appears very, very beautiful. Similarly, the shoulders of the Lord were just like a lion’s, and the necklace and garlands, along with the Kaustubha pearl necklace, combined to excel the beauty of a lion. The chest of the Lord is streaked with Śrīvatsa lines, the sign of the goddess of fortune. Consequently, the Lord’s chest excels the beauty of a testing stone for gold. The black siliceous stone on which gold is rubbed to test its value always looks very beautiful, being streaked with gold lines. Yet the chest of the Lord excels even such a stone in its beauty."

These verses, composed by Lord Śiva, give us a glimpse of the transcendental form of the Lord. Although the Pracetās were already great devotees, specific knowledge about the personal form of the Lord is rare, and Lord Śiva is mercifully revealing it to them, so they can fix their minds upon Him during their meditation under the water. They will spend 10,000 years silently reciting the prayers received and meditating on the form of the Lord. Similarly, these prayers help us to fix our minds in the transcendental form of the Lord, which is the ultimate goal of life. Every detail of the description of the Lord’s form is meant to attract us back home, back to Godhead.

The Lord’s beautiful abdomen and navel (4.24.50)

The abdomen of the Lord is marked by three ripples. These are not static marks, but alive, like the curves of a river. This is reinforced by the comparison of His abdomen with the leaf of a banyan tree (dala-udaram). Just as a banyan leaf trembles gently, the abdomen of the Lord dances in beauty. Just like the color of Krsna is always changing and one has difficulty in describing which tone it is exactly, the form of the Lord is also not static like the form of an ordinary person. How could it be different, considering that the Lord is the abode of the whole creation, of all opulences, all mystic powers, all bliss, and so on? It's impossible to describe His full beauty in words, but by hearing the descriptions of perfect Vaiṣṇavas, we can learn to meditate in the beautiful form of the Lord, and one day we may be able to see Him.

As Prabhupada describes: "The whole universe is born out of the lotus stem which sprouted from the navel of the Lord. Lord Brahmā sat on the top of this lotus stem to create the whole universe. The navel of the Lord is so deep and coiling that it appears that the whole universe again wants to withdraw into the navel, being attracted by the Lord’s beauty. The Lord’s navel and the ripples on His belly always increase the beauty of His bodily features."

A radiant, strong, beautiful, and majestic form (4.24.51)

The Lord is described as śyāma, blackish. However, this is not the same as the black we find in the material world. The Lord is like a bluish-black rain cloud, and the bright-yellow of His garments creates a contrast similar to the sunlight behind a thundercloud. Colors in the material world are mainly opaque, but in the spiritual world all colors are dazzling, effulgent, alive and incredibly beautiful. In fact, the whole experience of the spiritual world is in stark contrast to the dullness of our material experience.

The legs of the Lord are perfectly proportioned and beautifully shaped (sama-cāru), and his feet, calves, thighs, and knees are described as exquisite and extremely pleasing to see. The yellow dhoti of the Lord leaves his lotus feet and part of his legs exposed, allowing His devotees to have a glance at His beauty. The Lord's form is described as strong and elegant. His body is well built, radiating strength, beauty, majesty, and sweetness all at once, and His form is fully transcendental, composed of eternity, knowledge, and bliss without any trace of material imperfection.

In his purport, Prabhupada launches a direct attack on the impersonalists by arguing that most impersonalists worship Lord Śiva, accepting him as the greatest yogi, and here Lord Śiva himself, the greatest authority, describes the form of the Lord with so much devotion.

The splendor of the Lord’s lotus feet (4.24.52)

The feet of the Lord are compared to autumn lotuses (śarat-padma), which bloom in clean water after the muddy season is over. These flowers represent purity and beauty. The lotus feet of the Lord are the shelter of all devotees, and the first place we rest our mind when we meditate on the transcendental form of the Lord. As Prabhupada comments, "The beauty of the lotus feet of the Lord is compared to the petals of a lotus flower which grows in the autumn season. By nature’s law, in autumn the dirty or muddy waters of rivers and lakes become very clean. At that time the lotus flowers growing in the lakes appear very bright and beautiful. The lotus flower itself is compared to the lotus feet of the Lord, and the petals are compared to the nails of the feet of the Lord. The nails of the feet of the Lord are very bright, as Brahma-saṁhitā testifies."

The whole form of the Lord is effulgent, but the nails of his lotus feet are especially brilliant. The effulgence of these jewel-like nails dissipates the darkness of the heart, extinguishing our conditioned life and bringing us to the platform of devotional service. One does not need the complicated intellectualism of the jñana path: the light of the Lord’s feet is enough to awaken the soul, and the vision of these transcendental feet is available to those who surrender.

In his purport, Prabhupada connects this vision of the lotus feet of the Lord with our study of the Srimad Bhagavatam. Just as we approach the Lord through His lotus feet, we should approach the Srimad Bhagavatam respectfully, first studying the philosophy of the first two cantos in detail, then studying the third and fourth canto,s and so on. The Srimad Bhagavatam is not just a book of stories, but the topmost philosophical treatise. It has to be approached respectfully if we are going to have any hope of understanding the text. The practical result of transcendental knowledge is that it brings us to the platform of devotional service to the Lord, which in turn frees us from the bodily conception of life and makes us fearless. Being fearless means being liberated, and from this platform, we can finally start to understand the Lord and develop love for Him.

The verse also connects the Lord with the spiritual master. The Lord is the supreme spiritual master, and He empowers the bona fide spiritual master to act on His behalf, and thus the two spiritual masters act simultaneously from within and without to pull us out of the mud of this material world. As Prabhupada mentions, "Only by thinking of the lotus feet of the Lord and always taking the spiritual master’s advice can one advance in spiritual life and understand Vedic knowledge."

Texts 53 to 59: Attaining devotional service, the topmost process

In the third part of his prayers, Lord Śiva speaks about the next stage, which is devotional service to the Lord, which becomes natural after we get to know the Lord in His personal form. When we see a powerful person at a distance, our feeling may be just of awe and reverence, but if we have the opportunity of coming close to him and see his personal dealings and his personal qualities, the idea of offering some personal service becomes natural, and as the relationship deepens, the idea of having friendship or other types of relationship may become natural.

The next stage of the teachings (4.24.53)

After describing the transcendental form of the Lord, we are brought to the next stage of the teachings: devotional service of the Lord. Yogis who meditate on the transcendental form of the Lord inside their hearts often fail to develop this attitude of service, and thus their realization remains incomplete. The process of practicing devotional service through the performance of our prescribed duties (indicated by the words bhakti-yogo sva-dharmam anutiṣṭhatām) can be practiced even by common people and is recommended by the Lord in the Bhagavad-gītā. The result is that one attains abhaya-daḥ, factual fearlessness, which implies being elevated to the transcendental platform. Without devotional service, simply executing one's duties in the varṇāśrama system will not bring any transcendental result.

As Prabhupada explains: "In Bhagavad-gītā there are descriptions of karma-yoga, jñāna-yoga, bhakti-yoga, dhyāna-yoga, etc., but unless one comes to the point of bhakti-yoga, these other yogas cannot help one attain the highest perfection of life. In other words, bhakti-yoga is the only means for liberation. We find this conclusion also in Caitanya-caritāmṛta in a discussion between Lord Caitanya and Rāmānanda Rāya regarding a human being’s liberation from this material world. In that discussion Rāmānanda Rāya referred to the execution of varṇāśrama-dharma, and Lord Caitanya indicated that the varṇāśrama-dharma was simply external (eho bāhya). Lord Caitanya wanted to impress upon Rāmānanda Rāya that simply by executing the duties of varṇāśrama-dharma one is not guaranteed liberation. Finally Rāmānanda Rāya referred to the process of bhakti-yoga: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ (Bhāg. 10.14.3). Regardless of one’s condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God."

The process of devotional service is essential to realize the transcendental form of the Lord described in the previous verse, since the transcendental name, form, pastimes, and paraphernalia of the Lord cannot be appreciated using material senses. Only when the senses are purified by the process of bhakti can we finally see the Lord. People are eager to practice meditation nowadays, but Lord Śiva confirms that true meditation means meditation on the lotus feet of the Lord.

What's special about devotees? (4.24.54)

The Lord is the ultimate destination for all, including jñanis and karmis. Similarly, the ultimate goal of life is devotional service, for it allows one to attain the Lord. Without bhakti, all other platforms of self-realization are incomplete.

How can we believe that bhakti is higher than other achievements? Even Indra is anxious to be elevated to the platform of pure devotion, which proves that it is more valuable than life in the celestial planets of other material achievements. Karmis dreams of elevation to the celestial planets, but the king of the celestial planets aspires to become a devotee.

What is so great about devotees? Why are they so special? Devotees are the only ones who can attain the Lord, the ultimate goal and supreme destination, something that is practically impossible for others. Even great jñanis can't attain perfection until they are elevated to the platform of devotion. Even after attaining the Brahman platform, they still have a long way to go.

Beyond liberation (4.24.55)

To be liberated means to be free from the influence of the three modes of material nature. However, liberation is not perfection. After attaining the platform of liberation and becoming equally disposed and peaceful, one has still to be elevated to the platform of devotional service (Bg 18.54).

Why does the verse alert that it is not easy for such liberated persons to be promoted to the platform of devotional service, if on Bg 8.14 Krsna says He is easy to obtain? The verse explains that the Lord is durārādhya, very difficult to worship. Not because He is unwilling, but because he is accessible only through a special mood of devotion. He cannot be approached through intellectual effort, renunciation, austerities, or even mystic yoga. Only unalloyed devotion opens the door to him.

Karmis can't approach the Lord at all. The word satām in the verse clarifies who the possible candidates are: the jñānīs, yogīs, and bhaktas. From the tree, the jñānīs and yogīs find it very difficult to approach the Lord, because they try to approach the Lord by their own power. Only the bhakta is a suitable candidate, because a devotee abandons his pride and approaches the Lord by fully surrendering to Him. By this surrender, we put ourselves under the control of the internal potency of the Lord, and by her grace we can approach the Lord without difficulty. In this way, Lord Śiva powerfully concludes: "Who will take to other processes of self-realization if he is actually serious about the perfection of life?"

Perishable opulences (4.24.56)

All material activities, including the activities of the karmīs and jñānīs, which are outside the platform of devotional service, are destroyed in the due course of time. A karmī may reach the celestial planets by dint of his fruitive performances, but how long can he remain there? Similarly, a jñānī may reach the impersonal brahmajyoti, the frontier of the spiritual world, but without at least a dint of devotional service, it's sure he will fall back to the material world in due time. As Prabhupada explains, "the jñānīs undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence."

In this way, without bhakti, all results are temporary. Therefore, Lord Śiva prays that "Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet."

This verse rhymes with SB 2.3.17, where Śaunaka Ṛṣi describes: "Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead."

The activities of a devotee rest on the transcendental platform and are therefore eternal. As Prabhupada explains: "Even if a devotee cannot completely execute devotional service, in his next life he begins from the point where he left off. Such an opportunity is not given to the karmīs and jñānīs, whose achievements are destroyed. The bhakta’s achievement is never destroyed, for it goes on perpetually, be it complete or incomplete. This is the verdict of all Vedic literatures."

A moment of association (4.24.57)

Now that the indestructible characteristic of devotional service is established, Lord Śiva proceeds in describing the value of association with devotees, which are the source and foundation of this devotional service. Lord Śiva boldly declares that "If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jñāna."

The word used is kṣaṇa-ardhena, or half a kṣaṇa. A kṣaṇa is 1.6 seconds ( less than a moment), and Lord Śiva claims that even half of that is enough to make one free from attraction to fruitive results. How is it possible?

The point is that association with pure devotees can be life-transforming, because it has the power of planting the seed of eternal loving service to the Lord, which in due time rescues one from material entanglement and makes one free from all selfish desires, including even liberation. The seed of devotional service may not grow immediately, but once planted, the final result manifests in due time. kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate: Impersonal liberation appears hellish to the devotee, and the heavenly planets are like phantasmagoria.

Praying for association (4.24.58)

The lotus feet of the Lord are the cause of all auspicious things and the destroyer of all the contamination of sin. Lord Śiva desires to attain these lotus feet, but He doesn't pray for attaining them directly. Instead, he prays to the Lord to get the association of His pure devotees, who are purified by worshiping His lotus feet, and who are merciful to the conditioned souls. Attaining the service of the Lord is not easy, but if one obtains such association, one can be quickly elevated to the devotional platform. In this way, Lord Śiva again shows us the way.

Such pure devotees are compared with the sacred Ganges, since they are in direct contact with the feet of the Lord. As Prabhupada comments, "The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Śrīla Vṛndāvana dāsa Ṭhākura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of śuddha-sattva, pure goodness."

A cleansed heart is not bewildered (4.24.59)

The material world is compared to a dark well, but under the spell of Maya, we remain attached to living in this well, even in unpleasant circumstances. Maya has two features, called āvaraṇātmikā and prakṣepātmikā, which are explained by Srila Prabhupada in his purport to CC Madhya 20.6:

"There are innumerable conditioned souls rotting in the material world, imprisoned by māyā under the spell of sense gratification. The living entity is so entranced by the spell of māyā that in conditioned life even a pig feels satisfied. There are two kinds of covering powers exhibited by māyā. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. When one is determined to get out of material bondage, the prakṣepātmikā-śakti, the spell of diversion, impels one to remain in conditioned life fully satisfied by sense gratification. Due to the other power (āvaraṇātmikā), a conditioned soul feels satisfied even if he is rotting in the body of a pig or a worm in stool.

These two potencies work together, and by their influence, souls can remain in the material world almost eternally. Practically speaking, the only way to get out is when a soul meets devotees and starts the process of devotional service. How does it work? The verse mentions that "The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevī does not become bewildered by the external energy."

The potency to become free from the grasp of Maya does not come from ourselves (as believed by the jñanis and yogis) but from surrendering to the Lord through His representative. If one remains firmly under the shelter of the spiritual master and advanced Vaiṣṇavas, one can wake up from the influence of āvaraṇātmikā and resist the influence of prakṣepātmikā. In this way, one can finally break free.

What is the result of attaining this freedom? "Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc."

The Lord can't be understood by the material mind or intelligence. Only when we become pure and awaken our spiritual senses can we start truly understanding the Lord. In this way, association with pure devotees is again emphasized, since this association gives us impetus to start and maintain our spiritual practice, which allows us to attain this purity. As Prabhupada beautifully describes in his purport:

"Simply by the association of pure devotees, one can understand the transcendental name, fame, quality, and activities of the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has repeatedly said:

‘sādhu-saṅga’, ‘sādhu-saṅga’ — sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya (Cc. Madhya 22.54)

Simply by associating with a pure devotee, one becomes wonderfully advanced in Kṛṣṇa consciousness. Sādhu-saṅga, or association with a devotee, means always engaging in Kṛṣṇa consciousness by chanting the Hare Kṛṣṇa mantra and by acting for Kṛṣṇa. Specifically, chanting the Hare Kṛṣṇa mantra purifies one, and this chanting is therefore recommended by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: By chanting the names of Kṛṣṇa, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one’s heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ (Bhāg. 1.5.20). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore, by sat-saṅga, or association with devotees, one becomes perfectly pure in heart."

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