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Meditating on the Purusa in the Heart
॥2.2.1॥ sri-$uka uvacha— evam pura dharanayatma-yonir nastam smrtim pratyavarudhya lustat | TRANSLATION Shukadeva said: Previously Brahma, with fixed intelligence and pure vision, after regaining his memory of creation by satisfying the Lord, created this universe as it was previous to the destruction. COMMENTARY In the Second Chapter, the spiritual body of the Lord, practice of dharana by the perfected yogi, the two paths for merging into the Lord for those who desire to give up their bodies, dharana on visible material objects which infer the presence of the Lord, and dharana on Bhagavan are described. The intermediate results of yoga are here described. Gaining (praty avaruddhya) his lost memory, by satisfying the Supreme Lord (tustat), Brahma again created the universe as it was before the destruction (apyayat). He had fixed (vyavasdya) intelligence, “I will create it by the inspiration of the Lord.”
॥2.2.2॥ sabdasya hi brahmana esa pantha yan namahhir dhyayali dhiraparthaih I TRANSLATION This is the path of the Vedas in which the intelligence concentrates on various names which are useless. A sleeping person, desiring happiness, does not enjoy objects as he wanders around in his dream. COMMENTARY What should the dying person do? In answer to this some sages want to say, “Do karma alone with sacrifices for going to Svarga. This is proved by the Vedas.” This verse answers them. This is the path of the Vedas made up of sound, in which the intelligence of the sadhaka becomes engaged in names such as Svarga. He thinks, “I will attain happiness in Svarga.” But it is useless (apdrlhaih). This is described. With a desire for happiness in an illusion, the person in a dream wandering around does not enjoy objects. Though he attains those planets, he does not get excellent happiness since it is perishable.
॥2.2.311 atah kavir namasu yavad arthah syad apramalto vyavasaya-buddhih \ TRANSLATION Being fixed in determination, attentive to his goal, the wise man will take only what he needs among material objects to support the body. He should not attempt to support himself by other means since it requires unnecessary labor. COMMENTARY Having criticized severely the path of the karmis as being material, he now speaks about the necessity of attaining perfection in yoga, which rejects the results of karma, and which is common to the devotees and the jndnis as well. The intelligent person does not meditate on material objects of pleasure and does not endeavor for them. It is said: hdmasya nenariya-pritir Idbho jlveta ycivata I Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self- preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works. SB 1.2.10 One should accept as many material objects as one needs to support the body (yavad artha), because one is attentive (apramattah) to perfecting one’s sadhana. Though one sees many obstacles, one does not deviate from one’s practice (vyavasaya-buddhih). He concludes, “Whatever happens, simply happens. Whatever I have decided, that is certain.” The amount needed to support the body of a young person is not the same as one’s own needs. Though there are other ways of supporting the body, one does not attempt them, because in such efforts there is labor of worshipping wealthy men etc. It is like grinding what has already been ground.1
॥2.2.4॥ satydm ksilau kim kasipoh prayasair bdhau sva-siddhc hy upabarhanaih him I TRANSLATION If there is the earth, why do you need a bed? If you have arms, why do you need a pillow? If you have your palms of your hands, why do you need many dishes? If you have the directions and tree bark, why do you need clothing? COMMENTARY Here is described the only way of attaining perfection for the competent person. Kasipoh means “of a bed.” Upabarhanaih means “for pillows.” What is the need of many types of (purudhd) dishes for food?
॥2.2.5॥ dram him pallli na santi disanti bhiltsam naivdnghripdh para-bhrtah sarito 'py aSusyan I ruddha gu/itill him ajito \ati nopasanndn Itasmad bhajanti kavayo dhana-durmadandhan॥I Pista-pesana-nyaya. TRANSLATION Are there not torn clothes on the road? Are not the trees, sustainers of others, giving alms? Have the rivers gone dry? Have the caves all closed? Does not Vishnu protect his devotees? Why should the wise worship the blind men infatuated with money? COMMENTARY “But how can I get rid of cold?” Angry at such an objection, he speaks. “Is there not torn cloth lying on (he road?” “How can I relieve my hunger?” “Do the trees, which nourish others, not give alms? Men should not give you anything!” “I have to find some water!” “What bad intelligence you have! Have the rivers gone dry?” “But I will have to protect myself from the hail. A grass hut is necessary.” “Have the caves closed?” “But if I go in a cave, there may be tigers!” “Does not Vishnu protect his devotees? The Lord in the heart is also in the tiger. Why will the Lord, affectionate to the devotee, send the tiger to attack the devotee?”
॥2.2.6॥ evam sva-citte svata eva siddha dtma priyo 'rlho bhagavan anantah I TRANSLATION The Lord, who is filled with prema, who is most valued, who is full of all qualities and who is everywhere, appears spontaneously in his heart. The yogi, filled with bliss and aiming for prema, should worship him. By this worship, ignorance, the cause of repeated births, is destroyed. COMMENTARY “Is ii necessary for the yogi to search out the ingredients for worshipping the Lord?” This verse answers. It is already accomplished because Vasudeva (cifma) is already in his heart. It is not necessary to follow procedures like avdhana to call the Lord. Priya, artha, Bhagavan and ananla are modifiers of alma, the Lord. The Lord is naturally the shelter of prema. Thus he is called priya. Though he is the shelter of prema, he has no unwanted accessories like sons, since he is the supreme object (arthah). Though he is the supreme object, he is not just in the heart. He is Bhagavan, observed with beauty and other qualities. He is not restricted in place at all. He is situated in all places since he is all-pervading (anantah). There is no effort needed in worshiping the Lord. The devotee is absorbed completely in the bliss of his worship (nirvrlah). He has prema as the fixed goal of his hhakti (niyatarthah). Or niyatarthah can mean he has fixed the number of names he chants, how many stories he will hear, how many obeisances he. will offer, how much time he will meditate. By that worship, ignorance, the cause of sariisdra, should be destroyed, as an unsought result for the devotee. For the jiicons and yogis however this is a sought result. The word ca is added to complete the meter.
॥2.2.7॥ kas tdm tv anadrtya pardnucint&m rte paSun astitim nama kurydt I TRANSLATION Seeing people experiencing suffering from their own actions while sinking in the river of hell, who except persons indulging in material life, would disregard bhakti, which concentrates on the Lord, and meditate instead on material objects? COMMENTARY This verse states the opposite. Para refers to the Lord. Who except those involved in material life (pasun) would unsuitably disrespect hhakli and think of material objects (asatim)?
॥2.2.8॥ kecitsva- dchantar- It rdayava base pradesa-matram purusaiit vasautam I TRANSLATION Some yogis meditate upon the Paramatma measuring one pradesa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. COMMENTARY Having shown bhakti and the presence and absence of bhakli, Shukadeva now speaks again about the process of dharana of the yogis on the form of the Paramatma, which is superior to the universal form previously described. “Some (kecit)” refers to those who are superior to the yogis who meditate on the universal form, or to those who by practicing meditation on the universal form which has been described have become purified and then meditate on the spiritual form of Paramatma. There are four types of yogis who practice dharana. The first type meditates on prana and the mind without using the form of the Lord. This is not approved by the Bhagavatam. The second type becomes purified by meditating on the universal form just described, and then meditates on the four-armed form of Paramalma, Garbhodakasayi-Vishnu, described in the Third Canto (SB 3.8.23). mrndla-gaurayata-Sesa-bhoga- paryanka eliarii purusam sayanam phanatapalrayuta-murdha-ralna- dyubhirhata-dhvanta-yuganla-toye He saw the one Lord sleeping on the broad bed of 5>esa, white like a water lily, in the waters of devastation whose darkness was dissipated by the light from the jewels on top of the thousands of umbrella-like hoods of Sesa. The third type, after meditating on the universal form, meditates on the vyasti-virat, the Lord in the heart with four arms. The fourth type is pure in heart already. Some say that kecit refers to those who from the beginning, being pure in heart, meditate on the vyasti-virat in the heart. Pradesa- matram means the heart has a dimension of one pradesa. One meditates on the form who assumes that size of one pradesa in the heart. Though he is that size, by his inconceivable energy, he has a form of a man fifteen-years old, for it is said sanlam vayasi kaisorc: he is fifteen-years old (SB 3.28.17) Vasantam means “who has made his residence there as the Paramatma.»
॥2.2.9॥ prasanna-vaklram nalinayateksanam kadamha-kinjalka-pisanga-vasasam l
TRANSLATION This form has a smiling face, eyes wide like blue lotus petals, cloth yellow like kadamba pollen, gold arm bands with sparkling rubies, and earrings and crown made of dazzling gems. COMMENTARY Maha-ralna means valuable gems like the ruby.
॥2.2.10॥ unnUlia-hrl-pctnkaja-ltarnilidliiyc yogesvarastlidpitci-pdcla-pallavam I TRANSLATION His two lotus feet are established by great yogis in the center of the blossoming lotus within their hearts. Around his neck is the Kauslubha jewel and on his left chest is the mark of Laksmi. He is covered with a flower garland which never fades. COMMENTARY He has feel which are placed by great yogis in the center of the blossoming lotus in their hearts. One should thus meditate upon his devotees, the great yogis. The mark of Laksmi is a golden line on the left chest of the Lord. The word iaksmanam is formed from laksma (mark) with the ending tut, meaning “possessing." This is according to Panini 5.2.100 for words starting with paman. The Kauslubha hangs from his neck by a gold string. Acitam means spread.
॥2.2.11॥ vibhusitam mekhalayafigullyakair mahd-dhanair nupurci-harihanadibhih | TRANSLATION He is decorated with valuable belt, rings, anklets, and bracelets. His attractive, smiling face is surrounded by spotless, glossy, curly black locks of hair. COMMENTARY Maha-dhanaih means “valuable.” He has an attractive (pesalam) smile on his face which shines with glossy locks of hair.
॥2.2.12॥ adina-Iild-hasiteksaiiollasad- bhni-hhanga-samsucita-bhury-aiiugraliam ikseta cintdmayam cnam Hvaram yavan mano dharanayavatisthale॥ TRANSLATION His mercy is indicated by his sweet, playful, smiling glance and the movement of his shining eye brows. One should see this form of the Lord which appears through contemplation until the mind remains in a concentrated state. COMMENTARY His mercy is indicated by his smiling, playful, sweet (adinam) glance and the movement of his shining eyebrows. Cintdmayam means “which appears by meditation.”
॥2.2.13॥ ekaikaso ’ngdni dhiya nu bhavayet padcid I TRANSLATION One should meditate with the intelligence on each limb one after the other starting from the feet up to the smiling face of the Lord. After practicing concentrating on one limb one should give that up and proceed to the next as the intelligence gradually becomes purified. COMMENTARY One should firmly (nu) meditate (bhavayet). Repeatedly meditating on each limb (jitam jitam), such as the feet or ankles one should give that up and meditate on a higher limb such as the shanks or knee, using one’s mind. One should meditate to the degree that the intelligence becomes purified and gives up lust for material objects. According to the purity of consciousness, one will have effective meditation. One who has a very contaminated consciousness cannot perform this meditation. He should meditate on the universal form.
॥2.2.14॥ yavan na jayeta pardvare 'amin visvcsvare drastaii bhakti-yogah I TRANSLATION As long as meditation on the Lord and the witness of all beings, superior to even Brahma, which has bhakti as an element, does not manifest, one should remember the gross universal form after performing necessary rites of karma- yoga. COMMENTARY As long as one cannot meditate on this form because of impure consciousness, one should meditate on the universal form. Paravare means “he to whom Brahma and others are inferior." Why? He is the Lord of the universe, and the witness, whom no one can see. Bhakti-yogah means that the meditation, an aiiga of yoga, has an element of bhakti. Kriydvasane means after performing kannas which are necessary for purification.
॥2.2.15॥ at hi ram su fell am casanam asthitoyatir yada jiliasur imam ariga Iokam I TRANSLATION O King! When the renounced yogi, seated comfortably on his seat, desires to give up his body, he does not attach the mind to time or place. Conquering life, he controls the senses by the mind. COMMENTARY This verse describes giving up the body by the bhakti-misra- yogi. When he desires to give up the body (lokam) he should not be attached to time such as utlardyana or a holy place. For the yogi, time and place are not causes of perfection. Yoga alone is the cause of perfection. With great determination, he controls the senses (pranan) by the mind. This implies he merges the subtle senses in the mind.
॥2.2.16॥ matiah sva-buddhyamalaya niyamya ksetra-jna etam ninayel lam atmani I TRANSLATION He merges the mind into the pure intelligence, and merges the intelligence into the witnessing jiva. He merges the witnessing jiva into the pure jiva, and merges the pure jiva into the Brahman. Having done so, the yogi, attaining cessation of material life, withdraws from all action. COMMENTARY Then he merges the mind into the intelligence. He then merges the intelligence into the jiva, which witnesses intelligence and other elements. He merges that jiva into the pure jiva, and merges the pure jiva into the Brahman. He makes them one. Having attained destruction of all elements, (lahdhopascintih), he stops all actions, because there is nothing left for the liberated person to do.
॥2.2.17॥ nayatra halo 'nimisam parah prabhuh kuto MU deva jagatdm ya Hire na yalia satlvam na rajas lamas ca na vai vikeiro na mahan pradhanam॥ TRANSLATION In this person, time, the controller of the devatas, has no influence. What influence can the devateis, who control the material realm, have over him? In him there is not saliva, rajas or lamas, no false ego, no mahat-tattva, and no prakriti. COMMENTARY No one can disturb this person. When he has attained Brahman as his svarupa, time, which is superior (parah) to the devatas (animisam), has no influence (na prabhuh). How then can devatds, who control this material world, influence him? What is the nature of that Brahman? In that state of Brahman there are no gunas and no false ego (vikarah). 112.2.18॥ param padam Vaishnavum amananii lad yan neti netlly atad utsisrksavah visrjya dauratmyam ananya-sauhrida hrdopaguhyarha-padam pade pade॥ TRANSLATION The yogis, desiring to give up the world which is not Brahman, thoroughly know that impersonal aspect of Vishnu, defined as “not this,” by avoiding erring intelligence concerning the Lord’s nature and avoiding everything not related to the Lord, while embracing at every moment the worshippable lotus feet of the Lord with their whole heart. COMMENTARY Why do the gunas not exist in him? He is superior to prakriti (param). He has attained the impersonal form of Vishnu (Vaishnavum padam). That is famous. But the devotees like Narada understand this much more than the jnanls do. Desiring to give up the false world (atat), they know completely know (dmananti) that Brahman, which is defined as “not this.” What do they do to attain this? They give up the bad intelligence (dauratmyam) of the jndnis involved in impersonal Brahman alone. How? They do not have affection for things not related to Vishnu (ananya-sauhrida). The yogis embrace the lotus feet of Vishnu who is worthy of worship (arha) at every moment with their hearts, considering that as all in all. When they desire to realize only the Brahman aspect of the Lord, they desire to give up the atat, everything except that. But they do not give up the visible world because it is useful for serving the Lord. Thus the words “desire to give” rather than "give up” are used. The word dauratmyam means those fools who think that the body of Vishnu is material.
॥2.2.19॥ iltham munis lit pa tamed vyavasthilo vijiitina-drg-virya-surandliitasayah sva-parsninapidya gudam tato 'nilam sthanesu satsCmnamayej jita-hlamah॥ TRANSLATION In this way the yogi, situated in Brahman, having destroyed all subtle desires by the strength of his vision of realization, gives up everything, though it is difficult. Pressing the muladhara-cakra with his heel, without fatigue, he raises the air through the six places. COMMENTARY Iltham means situated in Brahman. The word lu indicates that he must make great endeavor for this compared to what will be explained later. His subtle desires are destroyed by strength of his vision gained through realization. The method of giving up the body is then described- Pressing the muladhara-cakra with his heel, he should lead the prana through six places — the navel, heart, chest, base of the palate, forehead between the brows and brahma-randhra. Starting below the navel, passing the svadhisthana-cakra, one raises the air to the navel with the manipuraka-cakra, then to the heart with the anahata-cakra, and then to the chest, to the visuddha-cakra situated below the throat.
॥2.2.20॥ nahhyam sthitam hrdy adhiropya tasmad udana-gatyorasi tarn nayen minith tato ’nusandhaya dhiya manasvi sva-talu-mulam sanakair nayela॥ TRANSLATION The yogi raises the air situated in the navel (svadhisthana- cakra and manipuraka-cakra) to the heart (anahata-cakra), and then the throat (visuddha-cakra), through the movement of the uddna air which flows upwards. The yogi having controlled his consciousness, searching out with intelligence, leads the air gradually to the base of the palate. COMMENTARY Manasvi means “one who has conquered the consciousness.” The base of the palate indicates a place preceding the actual cakra. The movement is performed slowly (sanaih) because of the possibility of the air going in many directions.
॥2.2.211॥ tasmad bhruvor antaram unnayeta niruddha-saptayatano’napeksah sthitva muhurtardham akuntha-drstir nirbhidya murdhan visrjet pa ram gat ah॥ TRANSLATION He leads the air to the point between the brows (ajna-cakra) and blocks the seven pathways. Situated there for a moment, unattached, with clear vision, absorbed in the Brahman, he then pierces the brahma-randhra and gives up the senses and body. COMMENTARY Then he leads the air to the djhd-cakra between the eyebrows. He blocks the seven roads: the two ears, two eyes, two nostrils and mouth. These are the paths by which the prana can exit. Being unattached, not being interested in experiencing the enjoyments of Brahma-loka, as the krama-muktas are, he pierces the brahma-randhra and gives up the body (gross) and senses (subtle body).
॥2.2.22॥ yacli praydsyan nrpa paramestltyam vaihayasanam utayad vihdram astadhipatyam guna-sannivaye sahaiva gacchen manasenariyais ca॥ TRANSLATION O King! If one endeavors for Brahma-loka or the playgrounds of the aerial beings who are endowed with eight mystic powers in the variegated universe, one goes to those places with the mind and senses. COMMENTARY Having spoken of instant liberation, Shukadeva now describes gradual liberation (krama-mukti). If one desires to attain Brahma-loka (paramesthyam) or the playgrounds of the Khecaras (flying beings) who have eight mystic powers, in this universe filled with all qualities (gima-scutnivaye), at the time of giving up the body, one does not give up the mind and senses. Rather with the mind and senses, one goes to enjoy those planets.
॥2.2.23॥ yogeivardndm gatim dhtir antar- bahis-th-lokydh pavandntar-dlmanam na karmabllis tarn gatim apnuvanti vidyd-tapo-yoga-sam&dhi-bhaj&m॥ TRANSLATION They say that the great yogis who possess subtle bodies and worship the Lord, follow dhanna and practice astanga-yoga and jnana go anywhere inside and outside the universe. They do not attain such places by performance of karma. COMMENTARY Though the yogis may enjoy, that is not the same enjoyment experienced by the karmls. They say that the great yogis can go inside the universe to places like Mahar-loka and outside the universe as well, because they have subtle bodies (pavanantar-atmanatn). They perforin worship of the Lord (vidyo), follow the rules of the Lord (tapo) practice astanga- yoga (yoga) and jnana as well (samadhi).
॥2.2.24॥ vaisvanaram yati vihayasd gat ah sustimiuiya brahma-pathena sodsa vidhuta-halko ’tha harer udastat praydti cakram nrpa saisumaram॥ TRANSLATION O King! The yogi, having gone by the path of Brahma-loka, goes to VaiSvanara by means of the ether, through the luminaries of the susumna-nadi. Being free of all desires, he then approaches the Sisumara constellation above, which is related to the Lord. COMMENTARY First they go to the presiding deity of fire, Vaisvanara,2 by means of the aka$a (vi/idycisd), through the susumna-nadi, by the path to Brahma-loka (brahma-pathena). That nadi is located outside the body, since it is filled with luminaries (socisa). Having given up all impurities (vidhuta-kalkah), not being attached to anything, they proceed to the circle of stars located higher, in the form of a dolphin, which is related to the Lord. That circle starts with stars such as Adilya (Punarvasu) and ends with the Dhruva star.*
॥2.2.25॥ (ad visva-nabbim tv advartya visnor aniyasa virajenatmanaihah namaskriam brahma-vidam upaiti kalpayuso yad vibudha ramante॥ TRANSLATION Surpassing the navel of Vishnu, the area of Svarga, with his very subtle, pure body, he alone arrives at the worshipable Mahar-loka, in which sages who live for a maha-kalpa enjoy. * 1 I This is the level of Svarga. I This is described in SB 5.23. At the tail of Sisumara is the pole star. Its body extends around the sky, following the path of the sun, with the twenty- seven constellations situated on parts of its body. COMMENTARY Passing through this circle of stars belonging to Vishnu, which is the navel of the universal form (visva-nabhim) with a subtle body which is very subtle (aniyasa) and pure (virajena), he alone (ehah), separate from others because he does not go to Svarga, arrives at Mahar-loka (brahma-vidam) worthy of worship (namaskrtam), where the sages who live for a maha- kalpa (lifetime of Brahma) enjoy.
॥2.2.26॥ atho anantasya muhhanalena dandahyamanam sa niriksya visvam nirydti siddhe$vara-yusta-dhisnyam yad dvai-parardhyam tad u paramesthyam॥ TRANSLATION After this, seeing the three worlds (including Svarga) burning because of the fire emanating from the mouth of Ananta, he departs for Brahma-loka which lasts two parardhas, and where there are flying vehicles used by perfected beings. COMMENTARY After this (athah), if he desires, out of curiosity, to stay there until the end of the day of Brahma, at the end of the day, seeing the three worlds (visvam) burning, he departs from Mahar-loka because of the heat and goes upward to Brahma- loka (paramesthyam) that lasts for two parardhas (Brahma’s life), in which there are space vehicles used by the perfected beings.
॥2.2.27॥ na yatra soko na jara na mrtyur nartir na codvega rte hutaicit I TRANSLATION In Brahma-loka there is no lamentation, old age, death, suffering or fear, except suffering in the mind, because of their compassion on seeing the influence of insurmountable suffering on the living entities ignorant of the path of Vaishnava- yoga. COMMENTARY This is a glorification of Satya-loka. In that place there is no lamentation, old age, death, suffering (artill) or fear (udvegah), except for suffering in the mind (cittatah). Why? How does that arise? It is because of compassion arising from seeing the influence of insurmountable suffering of those in the three worlds who do not know the process of devotional yoga. This is praise in disguise for the great compassion of the inhabitants of Satya-loka.
॥2.2.28॥ tato visesam pralipadya nirbhayas tenatmanapo 'nala-murtir atvaran I TRANSLATION Then he attains the layer of earth without fear with a body of earth, then the layer of water, with a body of water, and then the layer of fire with a body of fire. In time he attains layer of air with an air body and then the layer of ether, which is worshipped as a form of Paramatma. COMMENTARY If the yogi desires to stay until the end of Brahma’s life, he attains liberation at that lime with Brahma. If he desires liberation before that, he pierces the seven coverings of the universe and enters Brahman. That is now described. First he attains the first layer of earth (visesam), five billion yojanas thick, covering the universe measuring five billion yojanas in width. How does he do this? He takes a form of earth (atmana). Attaining the other layers should be understood in the same way. He is devoid of any fear of suffering to the body from burning or other dangers. Then he attains the layer of water which is ten times thicker than the earth layer, with a water body. Then with a form of fire (anala-murith), he attains the layer of fire ten times thicker than the water layer. Atvaran means “becomes." He attains these various forms to enjoy the sense objects of each layer. In earth with an earth body he can enjoy the sense object of smell, and in the water layer with a water body he can enjoy the sense object of taste. After some time, with that fiery body, he attains the layer of air ten times thicker than the fire layer, with an air body. He then attains the layer of ether ten times thicker than the air layer. It is a form of the great soul (brhad alma-lingam), since it is worshipped as a form of Paramatma. Or it is called the great soul because ether’s essence is sound, which is the Vedas. It proves the Vedas by being the sound of the Vedas.
॥2.2.29॥ ghranena gandham rasanena vai rasam rupaih ca drstya Svasanam tvachaiva I TRANSLATION The yogi attains smell, taste, form, touch, and sound, as well as the actions of the various action senses. COMMENTARY He surpasses the subtle sense objects. He attains fragrance, perceived by the nose, then taste, perceived by the tongue. He attains touch (svasanam) and then sound (nabho- gunatvam). He attains the various actions of the action senses (pranena). These sense objects reside in the various layers. Smell resides in the earth layer for instance. They are explained here, but are attained along with the various layers.
॥2.2.30॥ sa hhuta-suksmenariya-sannikarsam manomayath devamayam vikdryam | TRANSLATION The yogi attains the layer of false ego in which the sense objects, senses, mind and sense devatas are merged into the gunas of lamas, rajas and saliva. He merges the false ego into the mahat-tattva layer. He then merges the mahat-tatlva into the pradhana, in which the gunas have stopped functioning. COMMENTARY Having described surpassing the gross and subtle elements, Shukadeva describes how the yogi attains the layer of false ego and then the layer of mahat-tattva. He attains the layer of false ego (vikdryam). Vikdryam means having various effects. In that false ego are merged (sannikarsah) the senses (inariya) and the sense objects (hhuta-suksma). The sense objects (as well as the elements) are merged into false ego in lamas. The senses are merged into false ego in rajas. The mind and the devatas of the senses (manomayam devamayam) are merged in the false ego in saliva. Then along with the false ego which remains, he goes to the layer of mahat-tattva (vijhana-tattvam). He merges the false ego into the mahat-tallva. He then merges the mahat-tattva into pradhana in which the gunas stop functioning."
॥2.2.31॥ tenatmanatmanam upaiti santam ancmclam anandamayo 'vasdne etam gatirii bhagavatim goto yah sa vai punar neha visajjate ’nga॥ TRANSLATION O King! He merges himself in his svarupa along with pradhana into the blissful, unchanging form of Maha-Vishnu. With that termination, he remains blissful. He who has attained this goal does not return to the material world. COMMENTARY Along with pradhana (tena), in his svarupa (almana), he attains the Supreme Brahman, the adi-purusa (almanam), full of bliss, who is beyond the layer of prakriti. This is the abode of Karanarnavasayl-Vishnu. Finally he becomes bliss (anandamayah avasane). This means that he merges into the Lord. He does not return to the material world. If pradhana is considered a layer, then there are eight layers instead of seven.
॥2.2.32॥ ete srti te nrpa veda-gitc tvayabhiprste ca sanatane ca I TRANSLATION Vasudeva, being satisfied, described to Brahma long ago these two eternal paths to attain Brahman, described in the Vedas, which were asked by you. COMMENTARY These are the paths to Brahman. The first path is direct liberation. This is described in verse 21 with the words nirbhidya murdhan visrjet param gatah. The second path is gradual liberation which was described starting with verse 22. These paths are described in the Vedas, not observed by me. The Vedas describe direct liberation: yada sarve pramucyante kamdye 'sya hrdi sthitah I When one is free from all desires situated in the heart, then one becomes immortal and attains Brahman. Katha Upanishad 2.3.14 Gradual liberation is described also in the Vedas with the section starting with te ’rcir abhisambhavanti: they reach the sun planet.. (Brihad-aranyaha Upanishad) Pariksit previously asked what a person, who is dying, should do. This answers the question.
॥2.2.33॥ na hy ato ’nyah sivah pantha visalah samsrtav iha I TRANSLATION There is no other auspicious path for those suffering in the material world, because this path produces prema for Bhagavan Vasudeva. COMMENTARY Now the path to attain the ultimate perfection of all is described. Because it produces bhakti-yoga or premci, there is no other auspicious path, a path without obstacles. Just as the two paths just described produce liberation, this path produces prema. Because this path produces the most excellent result, prema, even that path leading to the attainment of prema is far superior to the liberation attained by the two paths. Bhakti-yoga cannot be described as a method to attain liberation since its goal is prema.
॥2.2.34॥ bhagavan brahma kartsnyena trir anvlksya manisaya I TRANSLATION The unchanging Lord reviewed three times the Vedas completely with his intelligence, and determined that process which produces prema in the self. COMMENTARY “You are determining the path which is the essences of everything with your intelligence. Is there another path? Do l have any other path?”
The Lord himself first determined this with his intelligence. The Lord, endowed with independent omniscience, though he is the Supreme Lord, examined the Vedas (brahma) which come from his breathing three times. Just as sages go over the scriptures two or three times to gather the purport, the Lord, enacting the pastime of a sage, clarifying what was hard to understanding for the people in the meaning of the Vedas, reviewed everything three limes, in a pastime to extract the essence of all the Vedic instructions. The Shruti says sa niunir bhiitvd samacintayat: the Lord became a sage and contemplated. But by this he gets a view of infinite Vedas recited by infinite Brahmas, with descriptions of infinite glories of Vaikuntha. The Lord is not bewildered by this, for he is described as kutastha, unchanging. Amara-kosa says kala-vydpl sa kutastha eka-rupatayaiva yah: kutastha means that which pervaded time with one form. The Lord himself says: kirii vidhatte kim acaste kim anudya vikalpayet I ity asya hridayam loke nanyo mad veda hascaiia॥ What do the Vedas instruct as action? What is the final meaning of the Vedas? What alternatives do the Vedas raise? No one except me or my dear devotee knows the intended meaning of the Vedas. SB 11.21.42 He determined (adhyavasyat) that thing which is explained in all the Vedas, from which permanent (kutasthah) prema (ratih) arises in the self. Rati is the first stage of prema.
॥2.2.35॥ bhagavan sarva-bhutesu laksitah svatmana It (trill I TRANSLATION The santa-bhakta sees the Supreme Lord in all beings by the mercy of Paramatma. The Lord and jiva are inferred by symptoms such as their observable intelligence. COMMENTARY That rati takes five forms: sdnti, priti, sakhya, vatsalya and priyatd. The Lord explains this later. na karhicin mat-parah santa-rupe The devotees in the spiritual world are not deprived of any enjoyment. My wheel of time does not afflict those devotees, for whom I am a lover, the atma, son, friend, elder, companion or worshipable deity. SB 3.25.38 First the unique shelter and object of santi-rati is described. The Lord Bhagavan (harih) is seen by the Santa devotees in himself and all others, since the Lord is all-pervading, by means of the antaryami (svatmana). The Lord says vistahhyaham idam krtsnam ekamsena sthito jagat: by my portion I am situated everywhere in this universe. (BG 10.42) How is the jiva or the antaryami by whom Krishna is seen to be known? This takes place by inference. The jiva (drasla) is known to exist by seeing his intelligence (drsyaih buddhyadibhih). The proposition is “Because we observe material intelligence, there is a conscious seer, the jiva.” The invariable concomitance to support this is “Intelligence and other factors necessarily accompany the jiva because they are causes of fulfilling his goals.” Similarly the antaryami is inferred by certain qualities (such as superior intelligence) which define him. All jivas are dependent in their enjoying and acting, and even if they do the same activity, there are differing results for different jivas, and sometimes no results for some jivas. Thus the symptoms of the jiva will vary. That should be understood by the word adi. The jiva, a doer and controller, is like a carpenter king, because he gets proportionate results as allotted by his master and sometimes no results, since he is not independent.
॥2.2.36॥ tasmat sarvatmana rajan harih sarvatra sarvada I TRANSLATION O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind. COMMENTARY This verse describes the sadhana which was mentioned in verses 33 and.34. Since there is no other auspicious path (as mentioned in verse 33), therefore (tasmad), one must hear about the Lord. Or tasmat can indicate a conclusion to verse 35, “Since the Lord is seen in all beings by the santa-bhakta, one should hear about the Lord to realize him.” One should do this at all times and places (sarvatra sarvada). This indicates there is no restriction on time and place. One should do it with the complete mind (sarvatmana), not with some parts of the mind being attached to karma and jndna. tasmad ekena manasa bhagavan satvatam patih I Therefore, with mind dedicated only to bhahti, devoid of karma and jnana, one should constantly hear about, glorify and meditate upon the Supreme Lord, master of the devotees. SB 1.2.14 Because the same items are repeated in both verses, one should understand that these are the chief items of bhakti. However other items such as serving the lotus feel are also indicated though not explicitly stated.
॥2.2.37॥ pibanti ye bhagavata atmaiwh satam kathamrtam Sravana-putesu sambhrtam | TRANSLATION Those who drink the sweet pastimes of the Lord and his devotees held in the cups of their cars clean their hearts of all contamination and attain the lotus feet of the Lord for service. COMMENTARY Speaking of the common experience in prema of the four other types of rati, this verse shows the result. Those who hear the sweet pastimes of Bhagavan himself become purified. Bhagavan here indicates Narayana, Rama or Krishna; or it can indicate in Krishna himself, the form worshipped according to one’s bhava: the balya, pauganda or kaisora form. And according to the form of the Lord, they hear the sweet pastimes of his devotees, such as Narada, Hanuman, Nanda, and Sridama. The word “drink” indicates that these devotees have developed rati, for that word “drinking” is used aptly to describe those have reached perfection in relishing sweetness. Those who have not developed rati are directed to sadhana to attain rati, such as the previous verse. Those who drink the topics of the Lord wash out their antah-karana (dsayam), (which is already pure). This is the unsought result. They attain the lotus feet of the Lord, in order to serve the Lord. This is the sought result. This answers the question what is the highest perfection asked in SB 1.19.37.
Thus ends the commentary on the Second Chapter of the Second Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
Chapter Three Worship of Devatas
॥2.3.1॥ sri-sul;fl uvacha— t’vam clan nigaclitam prstavcinyad Mm van mama I TRANSLATION Shukadcva said: In response to your question about the activities of a dying man, I have explained the two paths according to yoga, and for those who are intelligent among men and dying, I have explained the path of bhakti. COMMENTARY In the Third Chapter it is explained that the result of worshipping devatas is insignificant and that senses are useless without being employed in bhakti to the Lord. What you asked about duties of the dying person, I have explained in terms of the two paths for the yogi. Among those persons, from those who are wise and dying, such as you, I have described the process of hearing, glorifying and remembering the sweet pastimes of the Lord.
॥2.3.2॥ brahma-varcasa-hdmas tuyajeta brahmanah palim I TRANSLATION The person who desires knowledge of Brahma should worship Brahma, the master of the Vedas. The person who desires strong senses should worship Inara. The person desiring progeny should worship the Prajapati such as Daksa. COMMENTARY Now hear the activities for those who are not intelligent among men. Or this section can be said to be supplied as an explanation of who should be worshipped, by first showing the deities whom the foolish worship. This description continues until verse 9. Brahmanah patim means “the master of the Vedas.” The Prajapatis are the sons of Brahma such as Daksa.
॥2.3.3॥ devim mayarh tu sri-kamas tcjas-kdmo vibhdvasum | TRANSLATION The person who desires prosperity should worship Durga, and the person desiring energy should worship Agni. The person desiring wealth should worship eight Vasus, and the strong person desiring virility should worship the Rudras. COMMENTARY Mayam means Durga, vibhdvasum is Agni. The strong man (viryavan) who desires abundant semen to enjoy with many women (virya-kamah) should worship the Rudras.
॥2.3.4॥ anncidya-kamas tv aditim svarga-kdmo’ditch stitan I TRANSLATION The person desiring to eat or feed others should worship Aditi. The person desiring Svarga should worship her sons, the twelve Adityas. The person desiring a kingdom should worship the Visva-devas. The person in agriculture and trade should worship the Sadhyas. COMMENTARY Annadyam means to feed others or to eat. Aditi’s sons are the twelve Adityas. Visam samsadhakah means those engaged in agriculture and trading.
॥2.3.5॥ ayus-iirtmo ’Svinau dexau pusti-keima ilctii Iyajet | TRANSLATION The person desiring long life should worship the Asvini- kumaras. The person desiring a strong body should worship the earth. The person desiring to stay in his position should worship the heaven and earth—which support the world. COMMENTARY Ham means earth. Pratisthiim means they do not want to fall from their position. Rodasi means the heaven and earth.
॥2.3.6॥ rupahhikeimo gandharvan stri-kamo ’[Kara urvaiim I TRANSLATION The person desiring beauty should worship the Gandharvas. The person desiring to enjoy women should worship the Apsaras and Urvasl. The person desiring to rule everyone should worship Brahma. COMMENTARY Apsara urvasim means the Apsaras and Urvasl.
॥2.3.7॥ yajnam yajedyasas-kamah kosa-kamah pracetasam I TRANSLATION The person desiring fame should worship Inara. The person desiring to hoard wealth should worship Varuna. The person desiring knowledge should worship Siva. The person desiring affectionate relationship between husband and wife should worship lima. COMMENTARY Yajnam is a name of Inara. Dampatydrthah means a person desiring mutual affection between a man and woman.
॥2.3.8॥ dhannartha uttama-Slokam tantuh lanvan pitrn yajet I TRANSLATION The person desiring dharma should worship Dharma. The person desiring many descendents should worship the Pitrs. The person desiring protection should worship the Yaksas. The person desiring strong senses should worship the Maruts. COMMENTARY Uttamah-slokam means Dharma. Tantuh tanvan means desiring increase of descendents. Punya-janan means the Yaksas. The Maruts are devatas.
॥2.3.9॥ rajya-kamo maniin devan nirrtim tv abhicaran yajet I TRANSLATION The person desiring to be a king should worship the Manus. The person desiring to kill enemies should worship Nirrti, a Raksasa. The person desiring sense gratification should worship Soma. The person desiring to destroy all material desires should worship the Supreme Lord. COMMENTARY Rajya means “desire to be a king.” This is distinguished from desiring a kingdom for which one worships the Visva-devas mentioned in verse 4. Manun refers to the Manus who protect the Manvanlaras (seventy-one yuga cycles each). Abhicaran means killing enemies. Nirrtim is a Raksasa. Kama-kdmah means desiring sense gratification. Having mentioned the activities of the foolish people, Shukadeva then mentions the activity of the intelligent person. The person desiring to destroy all material desires (akamah) should worship the Supreme Person, Bhagavan.
॥2.3.10॥ akamah sarva-kamo va moksha-kama udara-dlllh I TRANSLATION The person desiring destruction of all desires, the person with all desires, and even the person with an intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhahti. COMMENTARY Not only those persons who have a desire to destroy all material desires should worship the Supreme Lord, but also those with all desires and those with no desires should worship Bhagavan. According to Shridhara Svami, akamah means a pure devotee. Jiva Gosvami in his Sandarbha says that akamah means a person whose only happiness is the happiness of the Supreme Lord. The word sarva-kama includes all desires in general. Moksha-kama is mentioned separately in order to cut down peoples’ thought that they are without desire (since they desire liberation). Or the word can indicate than the person desiring liberation is even more filled with desire than the person desiring material comforts, since it follows directly after the word sarva-kamah. The word fedma itself indicates a desire to destroy suffering and attain happiness. Those desires are shown to be stronger in the jftanis engaged in destroying the suffering of their samsara and anxious for the experience of the happiness of Brahman than in the karmis who desire to destroy temporary suffering and gain temporary happiness of Svarga by worshipping devatas. But the devotees are engaged only in giving happiness to their worshippable Lord. The word niskdma is applicable to them. This is understood from their statements: natha yoni-sahasresu yesu yc$u vrajamy aham I Wherever I may wander, O master, among thousands of species of life, in each situation may I have firmly fixed devotion to you, O Aeyuta. Vishnu Purana sva-kcmna-phala-nirdistam vam yam yonim vrajamy aham I May I have firm devotion to you in whatever birth I take allotted by my harmas. I cm nali samadisopciyam yena tc caranabjciyoh | Please tell us how we may constantly remember your lotus feet, though we continue in the cycle of birth and death in this world. SB 10.73.15 King Pariksit also said, as he began his fast: punas ca bhuyad hhagavaty anante ratih prasangaS ca tad-HSrayesu I On the other hand, in whatever birth I receive, may I have rati for the unlimited Lord, excellent association with his devotees who take shelter of him and friendship with all living beings! I offer respects to the brahmanas. SB 1.19.16 Udara-dhih means very intelligent. To make Bhagavan the subject of one’s devotion whether it is without desires or with desires is a sign of good intelligence. Not worshipping the Lord is a sign of foolish intelligence. That bhahti should be strong (tivrena), without the mixture of jhana or karma, like the rays of the sun unmixed with clouds.
॥2.3.11॥ etavan evayajatam iha nihsreyasodayah I TRANSLATION Auspiciousness arises for the worshippers of devatas if firm devotion for the Lord arises from association with devotees. COMMENTARY After the worshippers of various devatas have their desires fulfilled what goal do they achieve? Nothing. But if they receive mercy of devotees then they attain bhakti. The worshippers of devatas (yajatam) will attain the highest good (nihsreyasodayah), if (yad) an attitude of service (bhavah) to the Lord arises because of association with devotees. Otherwise no good arises, because the devatas cannot bestow the highest good. The Lord says: ye 'py anya-devata-bhaktayajanle sraddhayanvitah I aham hi sarva-yajhanam bholua ca prabhur eva ca I Those who are devoted to other gods and with faith worship them—they also worship me, but by the wrong method, O son of Kuntl. 1 I am the enjoyer and master of all sacrifices. Those who do not know me in truth fall down. BG 9.23-24 Worship of the devatas is not a cause of developing bhakti to the Lord at all. Association with devotees is the only method. That association is unpredictable as explained before.
॥2.3.12॥ jnanamycul apratinivrtta-gunornii-cakram atnia-prasdchi ulayatra gunesv asangah I TRANSLATION If jnana, the path approved for attaining the Lord, which creates indifference to the multitude of material gunas, arises and is followed by satisfaction of the self, which creates complete detachment from the gunas, then bhakti-yoga should arise. Experiencing bliss in bhakti, how can that person not have attraction for topics of the Lord? COMMENTARY “It is improper take shelter of one deity at the end of life after taking shelter of someone else for one’s whole life. How can it be proper to make the person who has always worshipped some devata develop devotion to the Lord at the end?” Such worshippers of devatas are actually very low, because even the worshippers of Brahman take to the worship of the Lord. The progression is shown in this verse. When (yad) there arises jnana, which destroys the multitude of whirlpools of the gunas, which brings satisfaction of the self, by which there is detachment from material enjoyment, and which is the path approved for merging, then bhahti- yoga arises. One should not worry that one cannot attain association of devotees since that mercy is spontaneous, as explained previously. By the mercy of the Lord, Sanaka and others attained bhahti. By the mercy of devotees, persons such as Shukadeva attained bhahti through kirtana and other processes. Who absorbed in the happiness of bhahti (nirvrtah) would not have attachment (ralini) for topics of the Lord? This means that the person without attachment for the topics of the Lord is not happy at all. Here the superiority of pure bhahti to harma, jhana, yoga and worship of devatas is shown. And whatever they aim to achieve in those processes is accomplished by bhahti alone. And for all those persons practicing various methods, the highest result (prema) is finally attained by only bhahti. Thus pure bhahti which disregards harma and jhana, without any of those desires, whose principal activities are hearing, glorifying and remembering the Lord, is the method of producing prema. This is the opinion of Shukadeva. Among those methods, chanting the name of the Lord is the supreme method. Thus five items (karma, jhana, yoga, bhahti and prema) have been delineated. This is the meaning of the section in summary.
॥2.3.13॥ iaunaku uviiKi— ity abhivyahrtam raja nisamya bharalarsabhah I TRANSLATION Saunaka said: Hearing the explanations, what else did the King, best of the Bharata lineage, ask the wise sage Shukadeva? COMMENTARY In saying this he expresses wonder, since ail the questions were answered properly. Rsim means he who sees the Supreme Brahman. Kavim means “ among the sages he who is the most expert at describing the Lord.”
॥2.3.14॥ etac chuirusatiim vidvan situi no ’rltusi bhdsitum I TRANSLATION O learned Suta! You should tell that to us, who desire to hear. Topics which conclude in discussion of the Lord will certainly appear in the assembly of great devotees. COMMENTARY Having understood that hearing and chanting are necessary, what else did Pariksit ask? They hoped that he would ask about the topic of Krishna that should be heard and chanted. One cannot say the other topics even about creation and subcreation, Manvantaras and kings are unrelated. Even those topics about creation and sub-creation which conclude in discussion of the l ord should be heard because they end with the discussion of Krishna.
॥2.3.15॥ sa vai bhagavato raja pandaveyo mahd-rathah | TRANSLATION That King, grandson of the Pandavas, and a maha-ralha, who, while playing as a child with toys, would enact Krishna’s pastimes, was a great devotee. COMMENTARY Thai assembly of devotees, among mature and immature assemblies, was the best of all. There the hearer and the speaker were most extraordinary. That is explained in two verses. While a child, Parlksit would enact Krishna’s pastimes.
॥2.3.16॥ vaiydsakis ca bhagavan vasudeva-parayanah I TRANSLATION Omniscient fsukadeva was surrendered to Vasudeva. In the meeting of such devotees there will arise talks containing abundant qualities of Krishna, which fulfill all the mind’s desires. COMMENTARY Bhagavan means omniscient. In the meeting of devotees, there will be topics containing Krishna’s qualities which generously fulfill (udarah) the mind’s desires. Those qualities of the Lord are fixed for devotees in the present and future. Thus at that place he will produce those qualities of Krishna. Topics which give rise to talks about Krishna are relished by the devotees.
॥2.3.17॥ dyur harati vai pumsdm udyann astam ca yann asau | TRANSLATION Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the lime by discussing topics of the Supreme Lord. COMMENTARY This is not an activity which can be delayed. The sun rises and sets. It steals away men’s lives except the life where there arises the opportunity (ksanah) for hearing topics of Krishna. Or the sun steals way life, except the life where even just a moment is spent in the topics of the Lord. By this alone, life becomes successful. It is said that when one branch of the tree bears fruit, the whole tree becomes successful. What then to speak of all the branches bearing fruit. If one spent one’s whole life absorbed in Krishna’s topics, how wonderful it would be! “If that is so, and life is not taken away by hearing about Krishna, from the moment of hearing about Krishna, a person should not die." That is true. It is said that the wealth of those of good character is imperishable wealth, since others spend their wealth in unlimited pleasures. The smrti says: samam abrahmane danam dvigiuicun brahmana-bruve I In giving to the non-brahmana the amount remains the same. In giving to a brahmana in name only the amount doubles. In giving to a brahmana who knows the Vedas thoroughly, the amount multiplies by a hunared thousand. Manu-smrti 7.85 The devotee, blessed with long life by Krishna, then becomes the associate of the Lord. Certainly his life is indestructible. Thus the devotee of Krishna does not have his life stolen away. The devotees’ old age, death and sickness appear by the will of the Lord for increasing his longing for the Lord, for letting the opinions of others not be destroyed1 and for protecting the confidential nature of his devotees. They are not caused by time or karma. This has been explained in the chapter concerning Bhtsma’s disappearance. I Jrtdnis think karmas of this life can be destroyed only by experiencing them.
॥2.3.18॥ iaravah kirn na jivanti hhastrdh kith na ivasanty uta I TRANSLATION Do not the trees live long life? Do not the bellows breathe? Do not the village animals and animal-like men eat and mate? COMMENTARY The person whose life is not stolen away does not receive rebirth in this world. Do not the trees live? They live much longer than the humans. But they do not breathe. Does not the bellows breathe? The bellows breathe more strongly than the humans. But the bellows do not eat. Do not the animals eat and mate? They can eat more than the humans. Apare indicates animals in human form.
॥2.3.19॥ iva-vid-varahostra-kharaik samstutah purusah paiuh I TRANSLATION This human animal, whose car has never heard about Krishna, is praised by dogs, hogs, camels and donkeys. COMMENTARY Their animalistic life is to be condemned. They are glorified profusely by dogs, pigs, camels and donkeys. He as one person accepts the qualities of us four (animals), whereas we are all incapable of taking up another animal’s qualities. He, being a human, can take up so many qualities of animals, and we being animals, cannot take up even one quality of another animal. Overstepping his scripture ordained by dharma, he accepts our qualities with passion. We however are fixed in our qualities by destiny. He is aware of the hell into which he will be born by following our qualities, whereas we are dull- witted and cannot understand anything of the future. In this way the animals praise him in four ways. The dog’s quality is to become angry without reason. The pigs quality is eat impure items. The quality of the camel is carrying heavy burdens. The quality of the donkey is to get kicked by his mate. Krishna has never gone in that person’s ears. Gadagraja means “he who appears in front of sickness (gada) as its enemy.” Thus he will appear and destroy the sickness of anger and other bad qualities of the animalistic man.
॥2.3.20॥ bile batorukrama-vikraman ye na imvatah karna-pute narasya | TRANSLATION Suta! How lamentable! The ears of a person who has not heard the glories of the Lord are like snake holes. The tongue which does not chant the glories of the Lord is as offensive as a frog’s tongue. COMMENTARY After the whole person has been criticized, the parts of his body are criticized in five verses. Oh! How lamentable! (bata) The ears of a man who has not heard the glories of the Lord are holes fit for snakes to live. The tongue which does not chant the glories of the Lord is offensive (asati) like that of a frog. Or it is like an unchaste woman, which destroys all of one’s piety. Though a person becomes successful by performing hhakti with even one of these limbs, they are criticized since they are otherwise useless.
॥2.3.21॥ bharah param patta-hirita-justam apy ultamaiigam na namen mukundaml SavaII TRANSLATION The head, decorated with turban and crown, which does not bow to Krishna, is simply a heavy weight which will sink the person   ЧТО ТАКОЕ УВЕРЕННОЕ ПОВЕДЕНИЕ В МЕЖЛИЧНОСТНЫХ ОТНОШЕНИЯХ? Исторически существует три основных модели различий, существующих между...  Что вызывает тренды на фондовых и товарных рынках Объяснение теории грузового поезда Первые 17 лет моих рыночных исследований сводились к попыткам вычислить, когда этот...  ЧТО ПРОИСХОДИТ ВО ВЗРОСЛОЙ ЖИЗНИ? Если вы все еще «неправильно» связаны с матерью, вы избегаете отделения и независимого взрослого существования...  Система охраняемых территорий в США Изучение особо охраняемых природных территорий(ООПТ) США представляет особый интерес по многим причинам... Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте:
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