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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 18.55:

啶�啶曕�嵿い啷嵿く啶� 啶�啶距ぎ啷� 啶呧き啶苦�溹ぞ啶ㄠぞ啶む�� 啶�啶距さ啶距え啷� 啶�啶多�� 啶氞ぞ啶膏�嵿ぎ啶� 啶むい啷嵿い啷嵿さ啶む�� 啷�
啶むい啷� 啶�啶距�� 啶むい啷嵿い啷嵿さ啶む�� 啶溹�嵿�炧ぞ啶む�嵿さ啶� 啶掂た啶多い啷� 啶むう啷�-啶呧え啶ㄠ�嵿い啶班ぎ啷� 啷� 啷�啷� 啷�

产丑补办迟测腻 尘腻尘 补产丑颈箩腻苍腻迟颈 测腻惫腻苍 ya艣 c膩smi 迟补迟迟惫补迟补岣� |
tato m膩峁� tattvato 箩帽腻迟惫腻 惫颈艣补迟别 tad-anantaram || 55 ||

产丑补办迟测腻鈥搕hrough pure devotional service; 尘腻尘鈥揗别; 补产丑颈箩腻苍腻迟颈鈥搊ne can fully comprehend; 测腻惫腻苍鈥揾ow great (My opulence); ya岣� ca asmi鈥搘hat My 蝉惫补谤奴辫补 is; 迟补迟迟惫补迟补岣�鈥搃n truth; 迟补迟补岣�鈥搕丑别苍; 尘腻尘鈥揗e (My eternal pastimes); 迟补迟迟惫补迟补岣�鈥搃n truth; 箩帽腻迟惫腻鈥揾aving understood; 惫颈艣补迟别鈥搊ne can enter; tat-anantaram鈥揳fter leaving that 箩帽腻苍补.

It is only through pure devotional service that one can actually comprehend the truth concerning My glories and the nature of My original transcendental form. One who thus understands Me as I am enters My eternal pastimes on the strength of prema-bhakti.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 峁�墨k膩

(By 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补; the innermost intention of the commentary named 鈥榯he shower of essential meanings鈥�)

鈥淲hat is the result of attaining bhakti to You?鈥� 艢谤墨 叠丑补驳补惫腻苍 answers this question in the verse beginning with 产丑补办迟测腻. 鈥淚t is only by bhakti that 箩帽腻苍墨蝉 and various types of devotees can understand the tattva of My opulences, My being all-pervading and My 蝉惫补谤奴辫补 (tat-辫补诲腻谤迟丑补). I have also said in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.14.21), 鈥業 can be attained only by pure devotion.鈥� When the 箩帽腻苍墨蝉 cease their cultivation of knowledge, they will come to know Me on the strength of bhakti, and then they will enter into Me. In other words they realize the bliss of 蝉腻测耻箩测补. Because I am beyond 尘腻测腻 and since ignorance (补惫颈诲测腻) is 尘腻测腻, I am known only by true knowledge (惫颈诲测腻).鈥�

The five divisions of true knowledge are stated in the 狈腻谤补诲补-辫补帽肠补谤腻迟谤补: knowledge (箩帽腻苍补), mystic yoga, renunciation (惫补颈谤腻驳测补), austerity (tapa) and devotion to 碍别艣补惫补 (bhakti). Bhakti is a special function of 惫颈诲测腻. Furthermore, a mere portion of bhakti, which is a function of 艢谤墨 叠丑补驳补惫腻苍鈥檚 internal pleasure-giving potency (丑濒腻诲颈苍墨-艣补办迟颈), enters 惫颈诲测腻 to enable its success. And sometimes, a portion of bhakti enters karma to facilitate the success of karma-yoga. Without bhakti, the practice of karma, yoga, 箩帽腻苍补, etc., is simply useless labour that bears no fruit. 痴颈诲测腻 is in the mode of goodness, but bhakti is beyond all modes of nature, so it cannot manifest from 惫颈诲测腻. 痴颈诲测腻 removes ignorance, whereas bhakti enables one to know 艢谤墨 叠丑补驳补惫腻苍. Furthermore, it is said in the 骋墨迟腻 (14.17), 鈥�闯帽腻苍补 arises from the mode of goodness, or 蝉补迟迟惫补-驳耻峁嘺.鈥� Therefore, that 箩帽腻苍补 which comes from the mode of goodness is also in that mode. 痴颈诲测腻 refers to knowledge in the mode of goodness, but the knowledge arising from bhakti is bhakti herself. In some places, that bhakti is indicated by the word bhakti and elsewhere by the word 箩帽腻苍补. It is thus necessary to understand that 箩帽腻苍补 is also of two types.

One only achieves brahma-蝉腻测耻箩测补, the liberation of merging into the Lord鈥檚 effulgence, after relinquishing the first type of 箩帽腻苍补, which manifests from the mode of goodness, and adopting the second type of 箩帽腻苍补 arising from bhakti. This can be clearly seen in the Fifteenth Chapter of the Eleventh Canto of 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘. Those who are bereft of bhakti try to attain 蝉腻测耻箩测补 through 箩帽腻苍补 alone, but unfortunately, such persons, who are proud of their knowledge, only achieve distress and are thus condemned.

Then there are those who understand that liberation cannot be achieved solely through 箩帽腻苍补 and so engage in bhakti mixed with 箩帽腻苍补 (箩帽腻苍补-mi艣r膩-bhakti). They think that 叠丑补驳补惫腻苍鈥檚 existence is material and temporary and that His body consists of the modes of material nature. Even after becoming adept in yoga (测辞驳腻谤奴岣峢补), such persons, who falsely think that they are liberated, are condemned. 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.5.2鈥�3) states: 鈥淭he respective qualities of the four stages of life (腻艣谤补尘补蝉) and the four types of occupational duty (惫补谤峁嘺蝉) originated separately from the mouth, arms, thighs and feet of the Supreme Person, 艢谤墨 叠丑补驳补惫腻苍. Those who disrespect that self-born 叠丑补驳补惫腻苍 and do not render service to Him fall from their position.鈥� This means that those who do not worship Him and those who do not properly respect Him even while worshipping Him lose their knowledge and fall down, even though they are 蝉补苍苍测腻蝉墨蝉.

艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 also states (10.2.32):

ye鈥檔ye aravind膩k峁�a vimukta-m膩ninas tvayy asta-bh膩v膩d avi艣uddha-buddhaya岣�
膩ruhya k峁沜chre峁嘺 辫补谤补峁� 辫补诲补峁� 迟补迟补岣� patanty adho鈥檔膩d峁泃a-yu峁�mad-a峁単hraya岣�

O lotus-eyed Lord, one who is falsely proud of being liberated and who does not perform bhakti to You due to his polluted intelligence, falls down because he disrespects Your lotus feet, even after he has taken great trouble to attain the highest position of renunciation.

The word anye in the above 叠丑腻驳补惫补迟补尘 verse refers to a person other than a devotee of 艢谤墨 惭腻诲丑补惫补, and the word 补峁単丑谤颈 refers to bhakti. To disrespect 艢谤墨 叠丑补驳补惫腻苍鈥檚 lotus feet, therefore, means to disrespect bhakti.

础苍腻诲峁泃补-测耻峁�m补诲-补峁単丑谤补测补岣� means that it is disrespectful to consider 艢谤墨 叠丑补驳补惫腻苍鈥檚 body to be composed of the three modes of material nature. This was also stated earlier in the 骋墨迟腻 (9.11): 鈥淔oolish people deride Me when I appear in My human form.鈥� In reality, that human form is composed of eternality, knowledge and bliss (sac-肠颈诲-腻苍补苍诲补). Only by the influence of 艢谤墨 叠丑补驳补惫腻苍鈥檚 inconceivable mercy potency (办峁沺腻-艣补办迟颈) does that form become visible. It is said in 狈腻谤腻测补峁嘺-腻诲丑测腻迟尘补-vacana, 鈥淎lthough the 蝉惫补谤奴辫补 of 艢谤墨 叠丑补驳补惫腻苍 is ever unmanifest, He becomes visible only by the influence of His own potency, or 艣补办迟颈. Who can see His supremely blissful 蝉惫补谤奴辫补 without the help of that potency?鈥� In this way, the eternal, all-cognizant and fully blissful nature of 叠丑补驳补惫腻苍鈥檚 body is established.

Hundreds of 艢谤耻迟颈 and 厂尘峁泃颈 statements further establish the sac-cid-腻苍补苍诲补 nature of 叠丑补驳补惫腻苍鈥檚 form: 鈥�办濒颈辫迟补峁� sac-肠颈诲-腻苍补苍诲补-惫颈驳谤补丑补峁� 艣谤墨 惫峁沶诲腻惫补苍补 sura-产丑奴谤耻丑补-迟补濒腻蝉墨苍补尘鈥搕he Lord is described as He whose transcendental form of eternality, cognizance and bliss is seated at the base of a desire-tree鈥� (骋辞辫腻濒补-迟腻辫颈苍颈 鲍辫补苍颈峁�a诲) and 鈥�艣腻产诲补峁� brahma dadhad 惫补辫耻岣�鈥揌is transcendental form can only be understood through the Vedas鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 3.21.8).

Despite this, some still conclude on the basis of one solitary statement in the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 (4.10) that His name, form, qualities and so forth are material: 鈥�尘腻测腻峁� tu 辫谤补办峁泃颈峁� 惫颈诲测腻n m膩yina峁� tu mahe艣varam鈥搕he phenomenon of material nature is 尘腻测腻, a temporary illusion, and 笔补谤补尘别艣惫补谤补 is 尘补测墨, composed of 尘腻测腻.鈥�

There is, however, another statement from 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 quoted in 艢谤墨 Madhva-产丑腻峁�y补: 鈥�ato 尘腻测腻maya峁� 惫颈峁ａ箛耻峁� pravadanti 蝉补苍腻迟补苍补尘鈥搕herefore, they declare 艢谤墨 痴颈峁ａ箛耻, the eternal Supreme Lord, to be composed of 尘腻测腻.鈥� According to this statement, 叠丑补驳补惫腻苍 is eternally endowed with an internal potency called 蝉惫补谤奴辫补-产丑奴迟补-尘腻测腻, which is intrinsic to His own transcendental form. On the basis of this, the word 尘腻测腻 in 尘腻测腻峁� tu from the previously quoted verse (4.10) refers to His spiritual potency, the cit-艣补办迟颈, which is 蝉惫补谤奴辫补-产丑奴迟补. This means that it emanates from His own transcendental form, or 蝉惫补谤奴辫补, and is therefore non-different from the Lord Himself. It does not refer to the material energy consisting of the modes of nature, which is not part of His transcendental form.

Such 箩帽腻苍墨蝉, however, do not accept this meaning. They do not even accept the interpretation that 尘腻测腻 is the material nature, or 辫谤补办峁泃颈, and that 惭补丑别艣惫补谤补, or 艢补尘产丑耻 艢颈惫补, is the master of that 尘腻测腻. Due to this offensive attitude to 叠丑补驳补惫腻苍, they fall down, even after they have attained the state of 箩墨惫补苍-mukta, or liberation while still within this material body. It is also said in the supplementary statement of 痴腻蝉补苍腻-产丑腻峁�y补, that even if one who is 箩墨惫补苍-mukta somehow offends 艢谤墨 叠丑补驳补惫腻苍, who is inconceivably powerful, he becomes entrenched in material lusty desires and has to again enter the cycle of material life. He falls down because he abandons his practice upon attaining its fruit, thinking it is of no further use.

This means that upon attaining the stage of 箩帽腻苍补-蝉补苍苍测腻蝉补, he abandons not only 箩帽腻苍补 but bhakti also, which is present in 箩帽腻苍补 to some degree (驳耻峁嚹�-产丑奴迟腻-bhakti), and he maintains the false conception that he is directly perceiving brahma. Because of his offences to the form of 叠丑补驳补惫腻苍, bhakti also disappears along with 箩帽腻苍补 and is not to be regained. Without bhakti, however, the Supreme Absolute Truth cannot be realized. The meditation such a person performs at that time is to be understood as useless, as is his pride in being 箩墨惫补苍-mukta, a liberated soul even within this body.

艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (10.2.32) supports this view, stating, ye鈥檔ye aravind膩k峁�a vimukta-m膩nina岣�. Liberated persons who properly engage in the practice of bhakti-尘颈艣谤补-箩帽腻苍补 (knowledge mixed with devotion) are of two types. Both recognize 艢谤墨 叠丑补驳补惫腻苍鈥檚 form to be composed of eternality, cognizance and bliss, and such persons achieve 辫补谤腻-产丑补办迟颈 after gradually giving up 惫颈诲测腻 (knowledge) and 补惫颈诲测腻 (ignorance).

The first type performs bhakti with the aim of becoming one with Him (蝉腻测耻箩测补-mukti). Aided by bhakti, they achieve direct realization of the impersonal brahma and thus attain oneness with Him. Those individuals are worthy of honour.

The second type consist of highly fortunate persons who, by the influence of the association of tranquil 尘补丑腻-产丑腻驳补惫补迟补蝉, renounce the desire for liberation. Like 艢耻办补诲别惫补 骋辞蝉惫腻尘墨 and others, they remain absorbed in tasting the sweetness of bhakti-rasa. Such personalities merit the highest veneration. As it is said in the 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (1.7.10), 鈥淭he qualities of 艢谤墨 Hari are so wonderful that even great sages who are 腻迟尘腻谤腻尘补, or fully self-satisfied, and who have completely cut the knot of ignorance are attracted by His attracting potency. Hence, they perform selfless bhakti to 艢谤墨 碍峁涐梗峁嘺, who performs wonderful feats.鈥�

Therefore, out of these four types of 箩帽腻苍墨蝉, the first two are worthy of reproach and remain bound, while the other two are respectable and transcend the material world.

Commentary: S膩r膩rtha-Var峁�i峁嚹� Prak膩艣ik膩-v峁泃ti

(By 艢谤墨la Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补; the explanation that illuminates the commentary named 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�)

In the present verse, 艢谤墨 叠丑补驳补惫腻苍 is explaining the result of transcendental pure devotion, 辫补谤腻-bhakti, or 办别惫补濒腻-产丑补办迟颈, which is symptomized by prema. By some good fortune attained by the mercy of a great personality, one who has achieved the brahma-产丑奴迟补 stage then attains 辫补谤腻-产丑补办迟颈. Losing his desire for liberation, he relinquishes 箩帽腻苍补 and achieves that bhakti which is free from the modes of nature, thus realizing the fundamental Truth of 艢谤墨 碍峁涐梗峁嘺 as well as his own eternal form as 碍峁涐梗峁嘺鈥檚 servant. This is 蝉惫补谤奴辫补-siddhi. His later entrance into the pastimes of 叠丑补驳补惫腻苍 is known as vastu-siddhi.

It is stated in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (1.7.10):

膩tm膩r膩m膩艣 ca munayo nirgranth膩 apy urukrame
kurvanty ahaituk墨峁� bhaktim ittha峁�-产丑奴迟补-gu峁噊 丑补谤颈岣�

Those who are satisfied within and who are most fortunate can become attracted by the qualities of 艢谤墨 叠丑补驳补惫腻苍 if they receive the causeless mercy of 艢谤墨 叠丑补驳补惫腻苍 and His devotees. They can then become absorbed in relishing the sweetness of bhakti-rasa by engaging in causeless devotion (ahaituk墨 bhakti) to Him.

Examples of this are the four 碍耻尘腻谤补蝉, who received the mercy of 叠丑补驳补惫腻苍, and 艢谤墨 艢耻办补诲别惫补 骋辞蝉惫腻尘墨, who received the mercy of 艢谤墨 Vy膩sadeva.

骋墨迟腻 verses such as 11.54, 8.14 and 9.22 state that 艢谤墨 叠丑补驳补惫腻苍 can only be attained by bhakti. 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (11.14.21) states, 鈥�产丑补办迟测腻ham ekay膩 驳谤腻丑测补岣�鈥揑 am attained only by pure devotional service.鈥� While answering the questions of 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻, 搁腻测补 R膩m腻苍补苍诲补 said that bhakti that is free from 箩帽腻苍补 is the essence of all perfection. But 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻 did not accept this as the highest goal of life and requested him to explain further. At this point, 艢谤墨 搁腻测补 R膩m腻苍补苍诲补 presented a 叠丑腻驳补惫补迟补尘 verse as evidence鈥�j帽膩ne pray膩sam udap膩sya. This verse states that not all perfected and liberated persons can realize 办峁涐梗峁嘺-迟补迟迟惫补, the reality of 艢谤墨 碍峁涐梗峁嘺. This has been discussed in various verses such as 骋墨迟腻 7.3, 鈥�尘补苍耻峁�y腻峁嚹佱箖 蝉补丑补蝉谤别峁�u鈥︹�搊nly an extremely rare person comes to know Me in truth鈥�; 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (6.14.5), 鈥�尘耻办迟腻n膩m api siddh膩n膩m鈥︹�揳mong millions of liberated souls, only one knows Me in truth鈥�; and 艢谤墨 颁补颈迟补苍测补-肠补谤颈迟腻尘峁泃补 (Madhya-濒墨濒腻 19.148), 鈥�办辞峁璱-mukta-madhye 鈥�durlabha鈥� eka k峁涐梗峁嘺-bhakta鈥揳mong millions of souls who are actually liberated, it is very difficult to find one who is My pure devotee鈥�.

The 艢谤耻迟颈s, 厂尘峁泃颈s, 痴别诲腻苍迟补-蝉奴迟谤补, 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘, 叠丑补驳补惫补诲-驳墨迟腻 and other scriptures give numerous proofs to show that even after a 箩墨惫补 has achieved mukti, he can become situated in his eternal 蝉惫补谤奴辫补 and taste the bliss of service to 艢谤墨 叠丑补驳补惫腻苍. In 艢谤墨la 艢谤墨dhara 厂惫腻尘墨鈥檚 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 commentary called 顿丑峁泃补-蝉补谤惫补箩帽补-产丑腻峁�y补-办腻谤补, he states (regarding 10.87.21): 鈥�尘耻办迟腻 api l墨lay膩 惫颈驳谤补丑补峁� k峁泃v膩 bhagavanta峁� bhajante鈥揺ven the liberated beings constantly render service to 叠丑补驳补惫腻苍 with their transcendental bodies.鈥� In the 艢谤耻迟颈s, also, we find statements such as 鈥�膩pr膩ya峁嚹乼 tatr膩pi hi 岣嶀箾峁ａ弓am鈥搘hat one does throughout one鈥檚 life is evident at the time of death鈥� (叠谤补丑尘补-蝉奴迟谤补 4.1.12), and mok峁�e ca bhaktir anuvarttate, which describes that bhakti is present even in the liberated state.

Here, 惫颈艣补迟别 tad anantaram (骋墨迟腻 18.55) has a deeper, more confidential meaning. One who has known and realized 叠丑补驳补惫腻苍 does not enter into Him and become one with Him; rather one enters into His pastimes. For example, when a person enters a city or a bird enters its nest, it does not mean that the person becomes the city or that the bird becomes the nest. It actually means that they enjoy great happiness in meeting with their family members.

The impersonalists (苍颈谤惫颈艣别峁�a惫腻诲墨蝉) generally use the example of rivers flowing into the ocean to express the oneness of the 箩墨惫补 with brahma. They say that just as the rivers lose their name and form when they merge into the ocean (having given up their separate identity), in the same way, the 箩墨惫补 merges with brahma and becomes one with Him. However, the devotees, who adhere to the doctrine of personalism (蝉补惫颈艣别峁�a惫腻诲墨-bhaktas) say that, even after liberation, a pure 箩墨惫补 maintains his individual existence, just as the aquatics living in the ocean have their separate existence from the ocean and live there with their family members. To know the ocean, mere knowledge of the ocean鈥檚 surface is not sufficient. It is necessary also to know the various aquatics that live deep within the ocean, as well as the ocean鈥檚 pearls, gemstones and various other resources. Similarly, to know Svayam 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺 as He who is replete with six opulences and full of rasa is to know Him in tattva and in full. Only when a 蝉腻诲丑补办补, or 产丑腻惫补-bhakta, has attained this knowledge can he then enter into the pastimes of 叠丑补驳补惫腻苍. This takes place upon attaining the state of full perfection known as vastu-siddhi in which he tastes the bliss of rendering service to Him.

One who deeply deliberates on the statements of scripture clearly understands that 箩帽腻苍补 alone will not award liberation unless aided by bhakti. 鈥�艢谤别测补岣�-s峁泃i峁� bhaktim udasya鈥︹�揙 Lord, devotional service to You is the main source of all kinds of auspiciousness. Those who give up this path to cultivate 箩帽腻苍补 will simply undergo hard work, suffer pain and achieve difficulty, just as the only gain of a person who beats empty husks is hard work, not rice. You can be attained by bhakti alone, not by speculative knowledge鈥� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 10.14.4). The 箩帽腻苍墨蝉 are of two types: those who exclusively cultivate knowledge (kevala-箩帽腻苍墨蝉) and those who mix devotion with their cultivation of 箩帽腻苍补 (bhakti-尘颈艣谤补-箩帽腻苍墨蝉).

Bhakti-尘颈艣谤补-箩帽腻苍墨蝉 are also of two types: those who consider the form of 叠丑补驳补惫腻苍 to be illusory and those who accept the form of 叠丑补驳补惫腻苍 to be composed of eternality, cognizance and bliss. Those who consider 叠丑补驳补惫腻苍鈥檚 form to be illusory do not achieve liberation due to their offence at His lotus feet. Still, they erroneously consider themselves liberated.

艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (10.2.32) makes the following statement about such proud 箩帽腻苍墨蝉:

ye鈥檔ye aravind膩k峁�a vimukta-m膩ninas tvayy astabh膩v膩d avi艣uddha buddhaya岣�
膩ruhya k峁沜chre峁嘺 辫补谤补峁� 辫补诲补峁� 迟补迟补岣� patanty adho an膩d峁泃a yu峁�mad-a峁単hraya岣�

O lotus-eyed 叠丑补驳补惫腻苍, He who has cultivated 箩帽腻苍补 and who is falsely proud claims to be liberated. It should be understood that his intelligence is polluted because he has no conception that bhakti is an eternal activity. Although, in his cultivation of 箩帽腻苍补, through the process of negation, he has renounced material objects (atat), he only comes close to Absolute Reality (tat), and does not progress. Because he has failed to attain the shelter of Your lotus feet, he eventually falls down.

骋墨迟腻 (9.12) also states:

尘辞驳丑腻艣腻 mogha-karm膩峁噊 mogha-箩帽腻苍腻 惫颈肠别迟补蝉补岣�
谤腻办峁�a蝉墨尘 腻蝉耻谤墨峁� caiva 辫谤补办峁泃颈峁� mohin墨m 艣rit膩岣�

The hopes of such bewildered persons for liberation, material gain and the culture of knowledge all go in vain. Thus, with their minds distracted, they adopt the nature of the deluded, ignorant and passionate.

The second type of 箩帽腻苍墨 follows the path of bhakti-尘颈艣谤补-箩帽腻苍补, accepting 叠丑补驳补惫腻苍鈥檚 form to be composed of eternality, knowledge and bliss. Such a 箩帽腻苍墨, after renouncing knowledge (惫颈诲测腻) and ignorance (补惫颈诲测腻), attains the liberation of merging with the Lord鈥檚 effulgence, but he does not attain transcendental bhakti. Some of these 箩帽腻苍墨蝉, however, are fortunate enough to receive the mercy of a perfected saint. This allows them to relinquish the desire for liberation and thus attain transcendental bhakti.

The following 叠丑腻驳补惫补迟补尘 verse (1.7.10) is spoken in reference to such self-satisfied 箩帽腻苍墨蝉 (腻迟尘腻谤腻尘补s).

膩tm膩r膩m膩艣 ca munayo nirgranth膩 apy urukrame
kurvanty ahaituk墨峁� bhaktim ittham产丑奴迟补 gu峁噊 丑补谤颈岣�

艢谤墨 碍峁涐梗峁嘺 has such an attractive potency that even the 腻迟尘腻谤腻尘补-munis, who have completely cut the knot of ignorance, become attracted to Him and start performing pure, causeless devotional service to Urukrama, the performer of wonderful activities. What, then, can be said of one who is absorbed in attraction to mundane matter?

All of the verses cited above clarify this point.