SB 02.09.15 dadarsa tatrakhila-satvatam patim... cited

Expressions researched:
"dadarsa tatrakhila-satvatam patim" |"sriyah patim yajna-patim jagat-patim" |"sunanda-nanda-prabalarhanadibhih" |"sva-parsadagraih parisevitam vibhum"

SB Canto 2

SB 2.9.15, Translation and Purport:

Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.

When we speak of a king it is naturally understood that the king is accompanied by his confidential associates, like his secretary, private secretary, aide-de-camp, ministers and advisers. So also when we see the Lord we see Him with His different energies, associates, confidential servitors, etc. So the Supreme Lord, who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices and the enjoyer of everything in His entire creation, is not only the Supreme Person, but also is always surrounded by His immediate associates, all engaged in their loving transcendental service to Him.

SB Canto 4

SB 4.21.34, Purport:

"A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature." The performer of sacrifices must always keep in view that the sacrifices mentioned in the Vedas are meant to satisfy the Supreme Personality of Godhead. Viṣṇur ārādhyate panthāḥ (Viṣṇu Purāṇa 3.8.9). Anything material or spiritual done for the satisfaction of the Supreme Lord is understood to be an actual yajña, and by performing such yajñas one gets liberation from material bondage. The direct method of getting liberation from material bondage is devotional service, comprising the nine following methods:

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

(SB 7.5.23)

This ninefold process is described in this verse as viśuddha-vijñāna-ghanaḥ, or satisfying the Supreme Personality of Godhead directly by transcendental knowledge concentrated on the form of the Supreme Lord, Viṣṇu. This is the best method for satisfying the Supreme Lord. One who cannot take to this direct process, however, should take the indirect process of performing yajñas for the satisfaction of Viṣṇu, or Yajña. Viṣṇu is therefore called yajña-pati. Śrīyaḥ patiṁ yajña-patiṁ jagat-patim (SB 2.9.15).

The Supreme Personality of Godhead's deep scientific knowledge is concentrated to the supreme point. For example, medical science knows some things superficially, but doctors do not know exactly how things happen in the body. Lord Kṛṣṇa, however, knows everything in detail. Therefore His knowledge is vijñāna-ghana because it does not have any of the defects of material science. The Supreme Personality of Godhead is viśuddha-vijñāna-ghana, concentrated transcendental knowledge; therefore, even though He accepts karma-kāṇḍīya materialistic yajñas, He always remains in a transcendental position. Therefore, the mention of aneka-guṇa refers to the Supreme Personality of Godhead's many transcendental qualities, for He is not affected by the material qualities. The different kinds of material paraphernalia or physical elements are also gradually transformed into spiritual understanding because ultimately there is no difference between material and spiritual qualities, for everything emanates from the Supreme Spirit. This is realized by a gradual process of realization and purification. One vivid example of this is Dhruva Mahārāja, who took to meditation in the forest to achieve material benefit but ultimately became spiritually advanced and did not want any benediction for material profit. He was simply satisfied with the association of the Supreme Lord. Āśaya means "determination." Generally a conditioned soul has the determination for material profit, but when these desires for material profit are satisfied through performance of yajña, one gradually achieves the spiritual platform. Then his life becomes perfect. Śrīmad-Bhāgavatam (2.3.10) therefore recommends:

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

Everyone-whether akāma (a devotee), sarva-kāma (a karmī) or mokṣa-kāma (a jñānī or yogī)—is encouraged to worship the Supreme Personality of Godhead by the direct method of devotional service. In this way one can get both material and spiritual profit simultaneously.

Srimad-Bhagavatam Lectures

Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:

Pradyumna: Translation: "Lord Brahmā saw in the Vaikuṇṭha planet, the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhaṇa, His immediate associates." (SB 2.9.15)

Prabhupāda: So here, as Brahmā saw God, His abode, His associates, so anyone can see also. Brahmā is also living being. Just like if Mr. Nixon can become president, you can also become president. But not that you can become God. You can become president, but you cannot become God. That is not possible. A foolish conclusion is that "If I can become president, then I can become also God." But these associates of God, they are equally... We have already heard how their bodily features are. They are also of the same color. They are also same color.

bhrājiṣṇubhir yaḥ parito virājate

lasad-vimānāvalibhir mahātmanām

vidyotamānaḥ pramadottamādyubhiḥ

savidyud abhrāvalibhir yathā nabhaḥ

Where is, the color is described? Ah, yes.

śyāmāvadātāḥ śata-patra-locanāḥ

piśaṅga-vastrāḥ surucaḥ supeśasaḥ

sarve catur-bāhava unmiṣan-maṇi-

praveka-niṣkābharaṇāḥ suvarcasaḥ

There is one śloka where the description is there about the color?

Pradyumna: The devotees?

Bhānu: Śyāma...

Devotee (1): Text eleven. (SB 2.9.11)

Sudāmā: "The inhabitants of the Vaikuṇṭha planets are described as having a glowing, sky-bluish complexion."

Prabhupāda: Yes, śyāmāvadātāḥ, śyāma, śyāma. Śyāmasundara. Kṛṣṇa is known, therefore, Śyāmasundara. This is the sky color. You can understand. Because the sky has no own color, because the color of Kṛṣṇa is spread as brahma-jyotir, that is being reflected in the sky. This is the color of God. Śyāmasundara, therefore called. Yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam aham... So we can see at least the color of the Lord. Here it is said "sky-bluish." How can you deny? Who can say that "I have not..." If you have seen... Just like the sunshine. Sunshine is whitish. So in the sunshine, you can see the whitish color. So you can at least imagine what is the color of the sun planet, what is the color of the predominating deity there. A little intelligence required. So if the sky... When clear sky, you see bluish sky. That is reflection of Kṛṣṇa's bodily effulgence. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Yasya prabhā, by expansion of the bodily effulgence, the brahma-jyotir... In that brahma-jyotir there are many universes, in that brahma-jyotir, jagad-aṇḍa-koṭi. The sky's bluish effulgence is there. Above this material sky there is another sky whose reflection you simply can see little. Just like outside there is a brilliant light, so you can get little reflection within your room, similarly, this universe is dark and covered. It is covered, round, surrounded. But outside that universe... Or this universe is floating in that effulgence. It is reflected. The sky is reflected bluish. This is the... Let the so-called scientist challenge it.

Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:

There must be symptoms of God, sarva-śaktimān, with all potency, aiśvaryasya, all riches, aiśvaryasya samagrasya vīryasya, with all strength. If He has all strength, is it very difficult for Him to raise a hill on the finger if He has got all strength? That is the definition of God, all-powerful. So why should I deny that "Ah, this is all story"? It is not story. It is fact. If He is all-powerful, what is the difficulty for Him to lift a mountain? If He is all-strong, then where is the difficulty to maintain sixteen thousand wives? Why sixteen thousand? If He maintains sixteen millions of wives, still, it is insufficient. Because if we say "All potency, all-powerful, all-good," then to maintain sixteen thousand wives with sixteen thousand palaces and all the palaces made of first-class marble and gold and jewels, and the furnitures are made of ivory... These are description. That is God. Why we shall accept a nonsense God simply having a big beard or some...? You see? No. We don't accept. We accept real God. What is the purport?

Pradyumna: "When we speak of the king, it is naturally understood that the king is accompanied by his confidential associates like his secretary, private secretary, aide-de-camp, ministers, advisors, etc."

Prabhupāda: Otherwise what is the meaning of king? "God is imperson. God is zero"—what is this nonsense God? If our great conception, king or president, we understand is a great personality, if in this tiny material world in one corner of this planet there is a big president like Nixon and he has got secretary, his staff, his this and that, so many things, and why God should be without any associates, nirākāra, nirviśeṣa, zero? What kind of God? He must be associated with so many associates. Then?

Pradyumna: "So also, when we see the Lord, we see Him with His different energies, associates, and confidential servitors, etc. So the Supreme Lord who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices, and the enjoyer of everything in this entire creation, is not only the Supreme Person, but also He is always surrounded by His immediate associates, all engaged in their loving, transcendental service to Him."

Prabhupāda: Śriya-pati. Śriya, the goddess of fortune. He is not only sātvatāṁ patim. He is not only the Lord of the devotees. So therefore if we accept the Lord of everything, then where is the question of our poverty? If your father is very big man, very rich man, then where is the question of poverty? So devotee renounces. But a devotee has got all the opulences of the Supreme Lord, background. So he doesn't want to be opulent himself, but the background is all-opulent. If need be... Just like a small child, a very rich man's son. So he may remain a simple child, but all the property of his father is there on his back. If there is need, the father will spend all the property for the child. So the child does not require to acquire property. That is bhakti. If you simply become devotee... Because Kṛṣṇa, the Supreme Lord, is described here, sātvatāṁ patim... Sātvata, a devotee. Then you get everything. If you know Kṛṣṇa, then you know everything. If you get Kṛṣṇa, then you get everything. Why should you try to get this thing, that thing, that thing? Simply try to get Kṛṣṇa, Kṛṣṇa's protection. Then you get everything. You simply try to know Kṛṣṇa; then you know everything. Śriya-pati. Śriyaḥ patiṁ yajña-patiṁ jagat-patim.

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

Here in the Vaikuṇṭha the service is not like that. There is nothing to do, and still, the servants are ready, always ready. They are simply waiting for the order. So master is self-sufficient. He hasn't got to order anybody. This is the there.(?) And here, just the opposite. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. So we are serving most abominably. Sometimes we do things which I should not have done. But still, because I want money, because I want to gratify my senses, I give service. Even very sinful service I give. But still, neither I am satisfied, neither the master is satisfied. This is the position. Everyone is trying to give, the politicians or any. Just I have given the example: Gandhi throughout the whole life gave service, but there were some persons who were not satisfied. It is not possible. Therefore the sensible man should consider that "What is the use of this service?" Just like this Vivekananda society, their daridra-nārāyaṇa-sevā. The daridras are lying on the street, but they collect money in the name of serving the poor, and they live very comfortably—big, big belly. You see. All the sannyāsīs are eating and sleeping and doing everything, all nonsense. But they are collecting money. They have no other source. We don't say that we are collecting money for daridra-nārāyaṇa-sevā, no. We collect money directly for serving Kṛṣṇa. We give directly, that "We have got our Kṛṣṇa. We have to serve. We have to do this. Kindly give us some contribution, and you take this book." We never say that we are going to serve the daridra-nārāyaṇa. Our Nārāyaṇa is not daridra. Daridra means poor. Here our Nārāyaṇa is described. Our Nārāyaṇa is not... Here it is... He is... Tatrākhila-sātvatāṁ patiṁ śriyaḥ patiṁ yajña-patiṁ jagat-patim. He is not daridra. How He can be poor? He is jagat-pati. He is the master, He's the Lord. He is the proprietor of all universes, jagat-pati. Śriyaḥ pati. He is the husband of the goddess of fortune. So how He can be poor? Just see how they concoct word, daridra-nārāyaṇa. Simply bogus. Here it is stated that God is śriyaḥ patim. Śriyaḥ means all opulences—all riches, all fame, all strength. He is the master of... Śriyaḥ patim. Yajña-patim. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvar... (BG 5.29). Yajña-patim. Yajña means who accepts only sacrifices. Yajña-patim. And jagat-patim. This is the description of the Lord. How He can be poor? But they describe as daridra-nārāyaṇa. Wherefrom this word was concocted?