Chapter 9 · Class prep
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BG 9.1
The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.
Essence. Even Brahmā and Śiva dare not approach the still-furious Nṛsiṁha. Anger in the Lord, when directed at demons who harm devotees, is sacred — but it is also genuinely fearsome. Sometimes the deepest mercies wear a wrath the wise do not dare touch.
BG 9.2
The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.
Essence. Even Lakṣmī, the Lord's eternal consort, cannot approach this unprecedented form. The Lord's līlā-śakti produces forms unseen even by His most intimate associates. The new form of the Lord may surprise even those closest to Him.
BG 9.3
Thereafter Lord Brahmā requested Prahlāda Mahārāja, who was standing very near him: My dear son, Lord Nṛsiṁhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.
Essence. Brahmā turns to small Prahlāda standing nearby: please go forward and pacify the Lord. Sometimes the one most qualified to approach the fierce face of God is not the most powerful demigod but the most loved devotee. Closeness to the Lord trumps cosmic status.
BG 9.4
Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā’s words. He gradually proceeded toward Lord Nṛsiṁhadeva and fell down to offer his respectful obeisances with folded hands.
Essence. Though only a small boy, Prahlāda accepts Brahmā's instruction and proceeds, falling down before the Lord with folded hands. Devotion does not refuse a difficult assignment because of one's age or smallness. Obedience to the wise sends the young toward the holy.
BG 9.5
When Lord Nṛsiṁhadeva saw the small boy Prahlāda Mahārāja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlāda, the Lord placed His lotus hand upon the boy’s head because His hand is always ready to create fearlessness in all of His devotees.
Essence. Seeing the small boy at His feet, Nṛsiṁha melts in affection, raises him, and places His lotus hand on Prahlāda's head — the touch that always confers fearlessness. Devotion meets the fierce Lord and is met with the gentlest gesture. The face of the protector turns toward the protected.
BG 9.6
By the touch of Lord Nṛsiṁhadeva’s hand on Prahlāda Mahārāja’s head, Prahlāda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.
Essence. The touch cleanses all material contamination; Prahlāda becomes transcendentally situated, ecstatic symptoms manifest, and he captures the Lord's lotus feet within his heart. The Lord's contact is itself the purification — no separate preparation suffices.
BG 9.7
Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.
Essence. Prahlāda fixes his mind and sight in complete trance, and begins to offer prayers in love with a faltering voice. Real prayer often arrives with a faltering voice; perfect composure is not the mark of true feeling. Let the voice break — that is the prayer.
BG 9.8
Prahlāda Mahārāja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.
Essence. How can I, born in an asura family, offer suitable prayers when even Brahmā and sages cannot satisfy the Lord with their words? Real devotion begins with honest self-assessment — and proceeds anyway. Humility is not silence; it is speaking from a low view.
BG 9.9
Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.
Essence. Wealth, family, beauty, austerity, education, expertise, influence, strength, diligence, intelligence, mystic power — none of these alone satisfy the Lord. Devotion alone does. Gajendra demonstrated it; you can too. Strip the resume; offer the surrender.
BG 9.10
If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything — mind, words, activities, wealth and life — to the Supreme Lord. Such a devotee is better than such a brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.
Essence. A brāhmaṇa with all twelve qualities but no devotion is lower than a dog-eater who has dedicated mind, words, deeds, wealth, and life to the Lord. The devotee purifies his whole family; the proud non-devotee cannot purify even himself. Caste cannot save what devotion does.
BG 9.11
The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.
Essence. The Lord is fully self-satisfied — when we offer Him something, it is for our own benefit, like a decorated face reflected in a mirror. The Lord does not need the service; the servant needs to serve. Offer for your own purification.
BG 9.12
Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.
Essence. Therefore even one born in a demonic family may offer prayers; ignorance is not a permanent disqualification. Anyone forced into material life can be purified by offering prayers and hearing the Lord's glories. Begin where you are.
BG 9.13
O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. Your appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.
Essence. Demigods are sincere servants, transcendentally situated — unlike us asuras. Your fierce form is Your līlā for Your own pleasure and is meant for protection and improvement of the universe. Self-criticism stops at framing one's true location; it does not become self-loathing.
BG 9.14
My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.
Essence. Please now cease Your anger — even saints take pleasure in the killing of a scorpion or snake. All the worlds are happy that this demon is dead and will remember Your auspicious incarnation to dispel fear. The fierce act has done its work; now mercy can resume.
BG 9.15
My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.
Essence. Prahlāda declares he is not afraid of any of the fierce features — mouth, teeth, mane, intestines, roar, nails. The lion's cub is not afraid of the lion; the fish does not fear the sea. The devotee belongs to the Lord's body — so what should he fear?
BG 9.16
O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?
Essence. I have been put among demons by my own karma and am afraid of this condition; when will You call me to the shelter of Your feet? The honest cry — 'when?' — is welcome in real prayer. Devotional impatience is one of the truest forms of patience.
BG 9.17
O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.
Essence. The remedies of the material world are themselves more miserable than the miseries — the only remedy is service to You. Please instruct me. Stop accepting the world's remedies; ask for the only one that ends, rather than feeds, suffering.
BG 9.18
O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.
Essence. In the company of liberated devotees, by following the disciplic line of Brahmā, I shall chant Your glories and cross the ocean of ignorance. Real escape is structural: company + paramparā + chanting. Without all three, the crossing falters.
BG 9.19
My Lord Nṛsiṁhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.
Essence. Without Your care, embodied souls cannot help themselves — father and mother cannot protect a child, medicine cannot save a patient, boat cannot save the drowning. All ordinary protections are conditional on Yours. Stop trusting the intermediaries as if they were primary.
BG 9.20
My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone — from the greatest personality, Lord Brahmā, down to the small ant — works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal — all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.
Essence. Everyone — Brahmā to ant — works under the three modes which are Your energy. The cause, place, time, matter, goal, and process of action are all Your manifestations. Energy and energetic are identical; all are You. The whole show is one performer.
BG 9.21
O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?
Essence. By time-agitated external energy, You create subtle bodies, and mind entraps the living entity in endless karma-kāṇḍa desires. Who can be freed except by taking shelter at Your feet? The trap is built by You; the exit is also given by You.
BG 9.22
My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.
Essence. You have created the sixteen-constituent material world but are transcendental to it; You are unconquered, while I am crushed by the wheel of time. I surrender — take me under the protection of Your lotus feet. State the asymmetry, then surrender to it.
BG 9.23
My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.
Essence. People want long heavenly life, but I have seen it through my father's career — eyebrow-movements that vanquished demigods, all undone by You in a moment. Watching another's rise and fall is one of the cheapest spiritual educations available. Look closely at the powerful around you.
BG 9.24
My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.
Essence. I have full experience of worldly opulence, mystic power, longevity, and pleasure — You destroy them all as Time. I do not want them. Please connect me with Your pure devotee and let me serve him sincerely. The mature wish is service to a servant.
BG 9.25
In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.
Essence. Future happiness here is a desert mirage; the body is a source of various diseases. Even philosophers and scientists know this, yet they run after sense pleasure. Knowing without controlling the senses is no liberation.
BG 9.26
O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.
Essence. Born in a hellish demonic family — what is my position? And what is to be said of Your causeless mercy, which You never gave to Brahmā, Śiva, or even Lakṣmī, yet You have placed Your lotus hand on my head. The lowest soil sometimes receives the highest grace.
BG 9.27
Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one’s service, exactly as a desire tree delivers fruits according to one’s desires and makes no distinction between the lower and the higher.
Essence. You do not discriminate between friend and enemy, high and low, but bestow benedictions according to the level of one's service — like a desire tree giving fruits per request. The Lord's equality and His differential response are both real at once.
BG 9.28
My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?
Essence. I was falling into a blind well of snakes when Your servant Nārada took me on as disciple and instructed me. My first duty is to serve him. How could I leave his service? The right response to the Lord's mercy is fidelity to the one He sent.
BG 9.29
My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, “If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body.” Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.
Essence. Your saving me and killing my father were both done just to prove true Your devotee's words. The Lord's actions are tuned to vindicate His own devotees' statements. He is faithful to His sons in a way that is hard to grasp.
BG 9.30
My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists — externally and internally — is You alone.
Essence. You alone manifest as the entire cosmos — before creation, after annihilation, and maintaining between. All this is done by Your external energy through the three modes. Everything external and internal is You alone. The reality is one performer, many costumes.
BG 9.31
My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of “mine and yours,” is certainly a type of illusion [māyā] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.
Essence. The 'mine and yours' conception is māyā — everything is emanation from You. The seed and tree, subtle cause and gross manifestation, both belong to You. Property language is illusion; You are the only owner of anything.
BG 9.32
O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.
Essence. After annihilation You appear to sleep with half-closed eyes as Kāraṇodakaśāyī Viṣṇu — but Your sleep is not ordinary sleep, it is transcendental rest in bliss, not ignorance. Even what looks inactive in the Lord is supremely awake.
BG 9.33
This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.
Essence. The material world is also Your body; agitated by Your kāla-śakti, the three modes manifest. From Your navel a seed grows into the cosmic lotus, as a banyan from a tiny seed. Vast effects sit inside small causes when the Lord is at work.
BG 9.34
From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.
Essence. Brahmā emerged from the lotus and could see only the lotus; thinking You were outside, he dove into the water for a hundred years looking for the source. Once the seed has fructified, the seed is no longer visible. Be wary of searching outside what only inner attention reveals.
BG 9.35
Lord Brahmā, who is celebrated as ātma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.
Essence. After hundreds of years of austerity, Brahmā saw You spread throughout his body and senses, as aroma is perceived in the earth. Real self-realization is not 'I am God' but 'God pervades me, subtler than I can normally feel.' Aroma in earth: not identity, but presence.
BG 9.36
Lord Brahmā could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.
Essence. Brahmā saw You with thousands of faces, feet, heads, hands, eyes, beautifully dressed, ornamented and weaponed. Real realization sees the personal form of Viṣṇu, not only effulgence. Maturity is not abstract impersonality but vivid encounter.
BG 9.37
My dear Lord, when You appeared as Hayagrīva, with the head of a horse, You killed two demons known as Madhu and Kaiṭabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord Brahmā. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.
Essence. As Hayagrīva You killed Madhu and Kaiṭabha — passion and ignorance demons — and gave Vedic knowledge to Brahmā. The Lord's forms are transcendental, untouched by material qualities, even when wearing animal heads. Don't judge the form by ordinary categories.
BG 9.38
In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the Age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.
Essence. In every age You appear — human, animal, sage, demigod, fish, tortoise — protecting religion. But in Kali You do not assert Yourself directly, so You are called Triyuga, appearing in three yugas. Recognize that in this age the protection is subtler.
BG 9.39
My dear Lord of the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?
Essence. Prahlāda, on behalf of fallen souls, confesses his mind is sinful, lusty, always craving money, never satisfied with topics about You. How can such a mind discuss Your activities? Yet he discusses them anyway. Begin where you are, not where you wish you were.
BG 9.40
My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.
Essence. His many senses are like many wives, each pulling in its own direction — tongue, genitals, touch, belly, ear, smell, eyes — all attracted elsewhere than to You. The conditioned soul is embarrassed by his own apparatus. Embarrassment is the start of seeking real sense-purification.
BG 9.41
My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us — not only upon me but also upon all others who are suffering — and by Your causeless mercy and compassion, deliver us and maintain us.
Essence. You are on the far side of the river of death, while we suffer on this side, eating horrible things. Please look upon us — me and all others suffering — and deliver and maintain by Your causeless mercy. Vaiṣṇava prayer is never private — it carries others.
BG 9.42
O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.
Essence. What difficulty is it for You, original spiritual master of the world, to deliver fallen souls engaged in Your service? You are the friend of all suffering humanity. Surely You will show causeless mercy. Bold prayer is appropriate to a Lord this generous.
BG 9.43
O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.
Essence. For myself I am not afraid wherever I stay, fully absorbed in Your activities. My concern is for the fools making elaborate plans for material happiness and family maintenance. My concern for them is love. Mature devotion turns outward as concern.
BG 9.44
My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himālayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.
Essence. Many saints seek deliverance for themselves in the Himālayas with mauna-vrata, not delivering others. I do not wish to be liberated alone, leaving these poor fools. Without Kṛṣṇa-consciousness no one can be happy; I wish to bring them back to Your feet. Choose communal over solitary mokṣa.
BG 9.45
Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.
Essence. Sex life is like scratching an itch with both hands — gṛhamedhis think it the highest happiness, but it is actually distress. The kṛpaṇas are never satisfied; the dhīras tolerate the itch and avoid the suffering. Tolerating an urge is sometimes the higher pleasure.
BG 9.46
O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation — to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.
Essence. Ten prescribed liberation methods — silence, vows, study, austerity, Vedas, varṇāśrama, śāstra-explanation, solitude, mantra, samādhi — without conquering the senses become professional practices for livelihood, not real success. Beware of practices that become careers.
BG 9.47
By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.
Essence. By authorized Vedic knowledge, cause and effect both belong to You — as fire pervades wood, You pervade the universe. Devotees in service understand You as both cause and effect; speculative methods miss the original source.
BG 9.48
O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.
Essence. You are air, earth, fire, sky, water, objects of sense, life-airs, the five senses, mind, consciousness, false ego — everything subtle and gross. All material elements and anything expressed in words or mind are You. Universal sacramentality.
BG 9.49
Neither the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.
Essence. Neither the modes, their controllers, the elements, the mind, the demigods, nor humans can understand You — all are subject to birth and annihilation. The spiritually advanced give up Vedic study for direct devotional service. Method-fatigue eventually drives the wise to bhakti.
BG 9.50
Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You — offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories — who can achieve that which is meant for the paramahaṁsas?
Essence. Without offering prayers, dedicating results, worshiping, working on Your behalf, remembering Your feet, and hearing Your glories — who reaches the paramahaṁsa stage? Six concrete services, not abstract intention. Devotion has a checklist.
BG 9.51
The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows.
Essence. Nṛsiṁha is pacified by Prahlāda's prayers from the transcendental platform; the Lord gives up His anger and speaks kindly. Honest devotional speech is what cools cosmic wrath. The right words from the right heart change everything.
BG 9.52
The Supreme Personality of Godhead said: My dear Prahlāda, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.
Essence. The Lord says: I am pleased; ask any benediction. Bhakta-vatsala — the Lord, affectionate to devotees, gives benedictions naturally to those who pray for others. The door is wide open; the asking is now in your court.
BG 9.53
My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.
Essence. Long life to you. One cannot appreciate or understand Me without pleasing Me; but one who has pleased Me has nothing more to lament. Pleasing the Lord is itself the end of complaint. Adjust the target, and the lament loses its target.
BG 9.54
My dear Prahlāda, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.
Essence. The highly elevated try to please Me in all modes of mellows — for I alone can fulfill everyone's desires. Sarva-bhāva means relating in many rasas: śānta, dāsya, sakhya, vātsalya, mādhurya. Choose your mood; the Lord will meet you there.
BG 9.55
Nārada Muni said: Prahlāda Mahārāja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Kṛṣṇa consciousness he did not want to take any material benefit for sense gratification.
Essence. Although offered all material benedictions by the Lord Himself, Prahlāda — born in a family that craves material happiness — refused them, holding only unalloyed Kṛṣṇa-consciousness. The mark of a pure devotee is what they decline when finally given the choice.