The word urukrama is used to indicate a highly powerful person. Since the word krama is used to indicate the act of stepping, the word urukrama also indicates one who can step forward very far. The greatest step forward was taken by Lord Vāmanadeva, who covered the whole universe in two steps. Thus the Supreme Lord Vāmanadeva is also known as Lord Urukrama. This extraordinary feature of Lord Vāmanadeva is explained in Śrīmad-Bhāgavatam (SB 2.7.40):
- viṣṇor nu vīrya-gaṇanāṁ katamo ’rhatīha
- yaḥ pārthivāny api kavir vimame rajāṁsi
- caskambha yaḥ sva-raṁhasāskhalatā tri-pṛṣṭhaṁ
- yasmāt tri-sāmya-sadanād uru-kampayānam
"No one can estimate the inconceivable potencies of Lord Viṣṇu. Even if one could count the number of atomic combinations in this material world, he still could not count the different energies of the Supreme Lord. As Vāmanadeva, the Lord was so powerful that simply by stepping forward He covered the whole universe from Brahmaloka down to Pātālaloka."
The inconceivable energies of the Lord are spread throughout the creation. He is all-pervading, and by His energy He sustains all planetary systems, yet through His pleasure potency He remains situated in His personal abode, known as Goloka. By the expansion of His opulence, He is present in all the Vaikuṇṭha planets as Nārāyaṇa. By expanding His material energy, He creates innumerable universes with innumerable planets within them. Thus no one can estimate the wonderful activities of the Supreme Lord, and therefore the Supreme Lord is known as Urukrama, the wonderful actor. In the Viśva-prakāśa dictionary, the word krama is defined as "an expert display of energies," as well as "stepping forward very quickly."
The word kurvanti means "working for others." There is another word, similar to this, which is used when one's activities are done for one's personal sense gratification, but the word kurvanti is used when activities are performed for the satisfaction of the Supreme. Thus in this verse the word can only indicate the rendering of transcendental service to the Lord.
The word hetu means "reason" or "cause." Generally people are engaged in transcendental activities for three reasons: some want material happiness, some want mystic perfection, and some want liberation from material bondage. As far as material enjoyment is concerned, there are so many varieties that no one can enumerate them. As far as perfections in mystic power are concerned, there are eighteen, and as far as types of liberation from material bondage are concerned, there are five. The state of being where all these varieties of enjoyment are conspicuous by their absence is called ahaitukī. The ahaitukī qualification is especially mentioned because by the ahaitukīservice of the Lord, one can achieve the favor of the Lord.
The word bhakti can be used in ten different ways. One of these is sādhana-bhakti, or occupational devotional service. The other nine are varieties of prema-bhakti, love of Godhead. Those who are situated in the neutral position attain perfection up to love of Godhead. Similarly, those who are situated in the relationship of master and servant attain love of Godhead to the stage of attachment. Those who are related in friendship attain love of God to the point of fraternity. Those who are in love with God as His parents are elevated to the point of transcendental emotion. But only those who are related with the Supreme in conjugal love can experience the highest of ecstasies. These are some of the different meanings for the word bhakti.
The Lord next explained the different meanings of ittham-bhūta-guṇa. Ittham-bhūta indicates full transcendental pleasure, before which even the transcendental pleasure known as brahmānanda becomes like straw. In the Hari-bhakti-sudhodaya (14.36), a devotee says:
- tvat-sākṣāt-karaṇāhlāda- viśuddhābdhi-sthitasya me
- sukhāni goṣpadāyante brāhmāṇy api jagad-guro
"My Lord, O Supreme, simply by understanding You or seeing You, we derive a pleasure so great that the pleasure of brahmānanda becomes insignificant." In other words, the pleasure derived by understanding Kṛṣṇa as He is—as the all-attractive reservoir of all pleasures and the reservoir of all pleasure-giving tastes with all transcendental qualifications—attracts one to become His devotee. By virtue of such attraction, one can give up fruitive activities and all endeavors for liberation and can even abandon the intense desire to achieve mystic power through success in yoga. The attractive power of Kṛṣṇa is so intense that one loses respect for all other means of self-realization and simply surrenders unto the Supreme Personality of Godhead.