Sri Brhad-Bhagavatamrta, Part 13
BY: SUN STAFF
Jul 09, CANADA (SUN) — By Srila Sanatana Goswami, translated by Sriman Kusakratha dasa.
Part Two, Chapter Four
Vaikuntha (Part 2)
Text 140
ete hi sac-cid-ananda-
rupah sri-krishna-parshadah
vicitra-sevanandaya
tat-tad-rupani bibhrati
They are Lord Krishnas persopnal associates and their forms are eternal and full of knowledge and bliss. To enjoy the bliss of serving the Lord in many wonderful ways, they assume these forms.
Srila Sanatana Gosvami explains that in the Third Canto of Srimad-Bhagavatam, Lord Brahma explains that the birds, bees, trees, vines, and other beings in Vaikuntha are not material.
Texts 141-144
yad-varnavad yad-akaram
rupam bhagavato 'sya ye
nija-priyatamatvena
bhavayanto 'bhajann imam
tadrisam te 'sya sarupyam
prapta nanakriti-sriyah
manushya munayo deva
rishayo matsya-kacchapah
varaha narasimhas ca
vamanas ca trilocanah
caturmukhah sahasrakshah
maha-purusha-vigrahah
sahasra-vaktrah suryendu-
vayu-vahny-adi-rupinah
caturbhujadi-rupas ca
tat-tad-vesadi-rupinah
According to the specific form and nature of the Supreme Lord that they worship meditate on as their beloved, the devotees attain a form like the Lord's. In this way they manifest many different forms and opulences. They have forms like the Lord's incarnations as humans, sages, demigods, and philosophers, and as ¨the Lord's incarnations as Matsya, Kurma, Varaha, Nrisimha, Vamana, Siva, Brahma, Indra, Sesha, Surya, Indu, Vayu, Vahni, and many other forms. They also attain four-handed forms, and still other forms, with the specific garments and features of the Lord.
Srila Sanatana Gosvami explains that the devotees' attaining a form like the Lord's is described in Srimad-Bhagavatam 2.9.11. The Lord's human forms include Lord Ramacandra, His sage forms inlcude Lord Kapila, His demigod forms include Lord Satyasena, and His philosopher forms include Lord Parasurama.
Texts 145 and 146
rasena yena yenante
vesakaradina tatha
sevitva krishna-padabje
yo yo vaikuntham agatah
tasya tasyakhilam tat-tac-
chrimad-bhagavatah priyam
tasmai tasmai praroceta
tasmat tat-tad-rasadikam
The form and features of the Lord one worshiped in worshiping Lord Krishna's lotus feet one attains when he enters Vaikuntha at the end. All those features of the Lord become dear to him. These nectar mellows of the Lord please him.
Srila Sanatana Gosvami explains that the forms and features of the Lord are the Lord's incarnations, such as Lord Ramacandra and Lord Kapila. By worshiping Them in the material world one is able to see Them in Vaikuntha. The words "at the end" here mean "at the end of one's stay in the cycle of repeated birth and death". The word "rasena" means {.sy 168}by engaging in the different kinds of devotional service, which begin with glorifying the Lord".
Text 147
te ca sarve 'tra vaikunthe
sri-narayanam isvaram
tat-tad-varnadi-yuktatma-
deva-rupam vicakshate
In Vaikuntha everyone sees the Supreme Lord, Narayana, who manifests various form appropriate to each person.
Text 148
purvavad bhajananandam
prapnuvanti navam navam
sarvadapy aparicchinnam
vaikunthe 'tra viseshatah
Worshiping the Lord as they had before, the devotees always attain the newer and newer limitless bliss of devotional service here in Vaikuntha.
Texts 149 and 150
ye tv asadharanaih sarvaih
purvair atma-manoramaih
parivaradibhir yuktam
nijam ishtataram prabhum
sampasyanto yatha-purvam
sadaivecchanti sevitum
te 'tyanta-tat-tan-nishthantya-
kashthavanto mahasayah
These supremely faithful great souls see, now surrounded by all extraordinary associates whose handsomeness pleases the heart and mind, the same Lord they had worshiped before, and as before they desire to serve Him eternally.
Srila Sanatana Gosvami explains that each form of the Lord is surrounded by His own specific associates. In this way, for example, Lord Ramacandra is surrounded by His own associates headed by Sita-devi and Lakshmana.
Text 151
te casyaiva pradeseshu
tadriseshu puradishu
tathaiva tadrisam natham
bhajantas tanvate sukham
Worshiping their own Lords in (Ayodhya) City and other places, the devotees become happy.
Text 152
ye caikatara-rupasya
priti-nishtha bhavanti na
avisesha-grahas tasya
yat-kincid-rupa-sevakah
The devotees' faith and love is not placed in in one form alone. The Lord has many forms and each form is served by certain devotees.
Text 153
ye ca lakshmi-pater ashta-
ksharadi-manu-tat-parah
te hi sarve sva-dehante
vaikuntham imam asritah
All who devotedly chant the eight-syllable mantra and other mantras glorifying the goddess of fortune's husband attain Vaikuntha at the body's end.
Srila Sanatana Gosvami explains that this is decsribed by Parasara Muni in the Vishnu Purana:
gatva gatva nivartante
candra-suryadayo grahah
adyapi na nivartante
dvadasakshara-cintakah
They who attain the sun, the moon, and the other celestial planets again return to the lower worlds, but they who meditate on the twelve-syllable mantra never return.
Text 154
yatha-kamam sukham prapuh
sarvato 'py adhikam sukhat
tesham sva-sva-rasanaikyat
taratamye 'pi tulyata
They attain as much happiness as they could wish, a happiness greater than they had known before. Because they taste different kinds of the nectar of devotional service, they are different, being more or less advanced in devotional service.
Srila Sanatana Gosvami explains that the word "rasa" here means the different kinds of devotional service, which begin with hearing and chanting the glories of the Lord.
Texts 155-157
yatha dharalambana-ratna-bhuta
narayano 'sau sa naro 'tha dattah
sri-jamadagnyah kapiladayo 'pi
ye kautukac ca pratima-sarupah
ye svargalokadishu vishnu-yajne-
svaradayo 'mi bhavataiva drishtah
matyso 'tha kurmas ca maha-varahah
sriman-nrisimho nanu vamanas ca
anye 'vataras ca tathaiva tesham
pratyekam ihabhidaya prabhedah
te sac-cid-ananda-ghana hi sarve
nanatva-bhajo 'pi sadaika-rupah
The Lord happily appears as Nara and Narayana Rishis, Dattatreya, Parasurama, Kapila, and other incarnations, all of them jewels decorating the earth. In Svargaloka and other celestial worlds He appears as Vishnu the Lord of sacrifices, and other incarnations you have personally seen. He also appears as Matysa, Kurma, Maha-Varaha, Sriman Nrisimha, Vamana, and many other incarnations, all bearing different names, all with forms of eternity, knowledge and bliss, and all simultaneously different and eternally one.
Text 158
nanatvam esham ca kadapi mayikam
na jiva-nanatvam iva pratiyatam
tac-cid-vilasatmaka-sakti-darsitam
nana-vidhopasaka-citra-bhava-jam
That these incarnations of the Lord are different persons is an illusion. They are not different persons as the individual spirit souls are different persons. The Lord's potency shows His incarnations to be different persons so He can enjoy different transcendental pastimes. The devotees are different persons because that is their actual nature.
Text 159
ato hi bimba-pratibimba-bhedato
vicitrata sa salile raver iva
kintv esha kha-stho 'dvaya eva sarvatah
sva-sva-pradese bahudhekshyate yatha
The variety of the Lord's forms is not like the sun's reflections on the water. The Lord's forms are like the sun shining as one in the sky but seen as many by people in different places.
Srila Sanatana Gosvami explains that a person in one place sees the sun as shining near a certain tree and another person in a different place far away sees the same sun as shining near a different tree. In this way the two persons see the same sun to be present in two different places. They see two different suns although only one sun shines in the sky. This example shows how the one Supreme Lord is seen as having different forms and characteristics.
Text 160
yathaiva ca prithag jnanam
sukham ca prithag eva hi
tathapi brahma-tadatmye
tayor aikyam su-sidhyati
As transcendental knowledge as the bliss it brings are simultaneously the same and different, so the Supreme Lord and His many incarnations are simultaneously the same and different. That is clearly so.
Srila Sanatana Gosvami explains that the spiritual nature of the Lord's incarnations is described in the Varaha Purana:
na tasya prakrita murtir
mamsa-medo-sthi-sambhava
na yogitvad isvaratvat
satya-rupo 'cyuto vibhuh
"The Lord's form is not material. It is not made of flesh, fat, and bones. Because He is neither a yogi nor a demigod, the infallible Supreme Lord has an eternal spiritual form."
The Maha-varaha Purana explains:
sarve nityah sasvatas ca
dehas tasya paratmanah
hanopadana-rahita
naiva prakrtija kvacit
"The transcendental forms of the Supreme Personality of Godhead are eternal and imperishable. They were not created at a certain point, and they are never to be destroyed. They are not products of the material energy.
paramananda-sandoha
jnana-matras ca sarvatah
sarve sarva-gunah purnah
sarva-dosha-vivarjitah
"All the forms of the Supreme Personality of Godhead are completely filled with transcendental bliss, knowledge, and all auspicious qualities. These spiritual forms of the Lord are free from all material defects.
anyunanadhikas caiva
gunaih sarvais ca sarvatah
dehi-deha-bhida catra
nesvare vidyate kvacit
"They do not lack anything. Nothing is greater than they. They have all transcendental virtues. For the Supreme Personality of Godhead there is no difference between Himself and His form."
Texts 161 and 162
evam vicitra-deseshu
svapnad avapyanekadha
drisyamanasya krishnasya
parshadanam padasya ca
ekatvam apy anekatvam
satyatvam ca su-sangatam
ekasmims toshite rupe
sarvam tat tasya tushyati
As in a dream one may go to different places, so Lord Krishna, His associates, and His abode are seen as many although they are also one. The variety and the oneness are both true. When one form of Lord Krishna is pleased, then all His forms become pleased.
Srila Sanatana Gosvami explains that by worshiping one form of Lord Krishna all His forms are also worshiped.
Text 163
eko vaikuntha-natho 'yam
sri-krishnas tatra tatra hi
tat-tat-sevaka-harshaya
tat-tad-rupadina vaset
Sri Krishna is the only Lord of Vaikuntha. To please His devotees He manifests different forms in different places.
Text 164
etac ca vrinda-vipine 'gha-hantur
hritvarbha-vatsan anubhutam asti
sri-brahmana dvaravati-pure ca
prasada-vargeshu maya bhramitva
Brahma saw this when he stole Lord Krishna's boys and calves in Vrindavana, and I myself saw it when I wandered through the palaces in Dvaraka.
Srila Sanatana Gosvami explains that these pastimes are described in Srimad-Bhagavatam 10.13.54, 10.14.18, 10.69.2-3, and 10.69.41.
Text 165
durvitarkya hi sa saktir
adbhuta paramesvari
kintv asyaikanta-bhakteshu
gudham kincin na tishthati
The Supreme Lord's potency is wonderful and inconcievable. Still, it is not a secret to His pure devotees.
Text 166
patni-sahasrair yugapat pranitam
dravyam sa bhunkte bhagavan yadaikah
pasyanti tany atra yatha pratisvam
adau mamadatta tad eva me 'tti
The one Supreme Lord ate simultaneously the many meals His thousands of queens offered simultaneously. Each queen saw her husband and thought: "He has taken His meal from me first. Now He eats."
Text 167
kvacit keshv api jiveshu
tat-tac-chakti-pravesatah
tasyavesavatara ye
te 'pi tadvan mata budhaih
Sometimes, because of the entrance of the Lord's potencies in certain individual spirit souls, empowered incarnations appear. The wise think these incarnations to be like the Lord Himself.
Text 168
yadriso bhagavan krishno
maha-lakshmir apidrisi
tasya nitya-priya sandra-
sac-cid-ananda-vigraha
As Lord Krishna (expands in many incarnations) so does Goddess Maha-Lakshmi, His eternal beloved, whose form is filled with eternity, knowledge, and bliss.
Srila Sanatana Gosvami explains that this is described in Vishnu Purana:
nityaiva sa jagan-mata
vishnoh srir anapayini
yatha sarva-gato vishnus
tathaiveyam dvijottama
"O best of the brahmanas, Lord Vishnu's transcendental potency, Srimati Lakshmi-devi, is His constant faithful companion. She is eternal and she is the mother of the entire material universe. She is all-pervading, just as Lord Vishnu is."
devatve deva-deheyam
manushyatve ca manushi
vishnor dehanurupam vai
karoty eshatmanas tanum
"Lakshmi-devi appears in different forms corresponding to the forms of Lord Vishnu. When the Lord appears as a demigod, she assumes a demigod-like form, and when He appears in a human-like form, she assumes a human-like form."
Text 169
sa sada bhagavad-vakshah-
sthale vasati tat-para
tasya evavataras tah
krishnasyevapara hi yah
Devoted to Him, she always stays on the Lord's chest. As Lord Krishna manifests His different incarnations, she manifests her incarnations as His devoted consorts.
Text 170
ya maha-siddhivat tasu
sarva-sampad-adhisvari
mumukshu-mukta-bhaktanam
upekshya saiva bhutida
She is like a great mystic perfection among the other goddesses of fortune. She is the queen of all opulences. As the giver of material opulences, she is neglected by the devotees, the liberated, and they who aspire for liberation.
Srila Sanatana Gosvami explains that because the sense pleasures that come from material opulences obstruct the path of liberation and spiritual advancement, the transcendentalists neglect this feature of the goddess of fortune.
Text 171
yasya eva vilolayah
prayah sarvatra kathyate
navanam api bhaktanam
bhagavat-priyatadhika
Everywhere it is said that she, being very fickle, arranges that the newest devotees become most dear to the Lord.
Text 172
evam dharany api jneya
paras ca bhagavat-priyah
tathaiva bhagavac-chaktir
api sa jnayatam tvaya
Dharani-devi and others are also dear to the Lord. The Lord's potency is also dear to Him.
Text 173
maha-vibhuti-sabdena
yoga-sabdena ca kvacit
yogamayadi-sabdena
ya kvacic ca nigadyate
Sometimes she is called Maha-vibhuti, sometimes Yoga, and sometimes Yogamaya.
Srila Sanatana Gosvami explains that some of the names of Goddess Yogamaya are given in the in the Maha-samhita:
sri-bhu-durgeti ya bhinna
jivamaya mahatmanah
atmamaya tad-iccha syad
gunamaya jadatmika
"The goddess that fulfills the Lord's desires, is known as Sri, Bhu, Durga, Jivamaya, Atmamaya, Gunamaya, and Jadatmika."
The Skanda Purana explains:
mayamayety avidyeti
niyatir mohiniti ca
prakritir vasanety evam
tavecchananta kathyate
"O limitless Lord, the potency that fulfills Your desire is called Mayamaya, Avidya, Niyati, Mohini, Prakriti, and Vasana."
Texts 174 and 175
ya sandra-sac-cid-ananda-
vilasabhyudayatmika
nitya satyapy anady-anta
yanirvacya svarupatah
bhagavad-bhajanananda-
vaicitri-janani hi sa
nana-vidho bhagavato
visesho vyajyate yaya
She arranges for the Lord's pastimes, which are filled with eternity, knowledge and bliss. She is eternal, transcendental, beginningless, endless, and indescribable. She is the mother of the wonder that is the bliss of service to the Lord. By her the Lord is revealed in many ways.
Text 176
tathaiva lakshmya bhaktanam
bhakter lokasya karmanam
sa sa visesha-vaicitri
sada sampadyate yatah
By Goddess Lakshmi the wonderful variety of the Lord's devotees, of the many kinds of devotional service, of the Lord's spiritual realms, and of the Lord's pastimes are eternally manifest.
Text 177
sa ca tasyas ca sa ceshta
jneya tac-chuddha-sevakaih
atarkya sushka-dustarka-
jnana-sabhinna-manasaih
She and her actions can be understood only by the pure devotees. She cannot be understood by they whose minds are filled with the mistakes of dry speculation.
Text 178
sa paraparayoh saktyoh
para saktir nigadyate
prabhoh svabhaviki sa hi
khyata prakritir ity api
The Lord's potencies are called superior and inferior. She is His superior potency. She is His internal potency. She is famous by the name Prakriti.
Text 179
amsah bahu-vidhas tasya
lakshyante karya-bhedatah
tasya eva praticchaya-
rupa maya gunatmika
Her expansions are manifested in many ways according to their different duties. The illusory potency Maya, which consists of the modes of nature, is her shadow.
Text 180
mithya-prapanca-janani
mithya-bhranti-tamomayi
ato 'nirupyanityadya
jiva-samsara-karini
Maya is the mother of the illusory world of the five material elements. She is filled with the darkness of illusion. She is indescribable, temporary, and transcendental. She is the cause of the individual souls' stay in the world of birth and death.
Text 181
ashtamavaranasyadhi-
shthatri murtimati hi ya
karyakara-vikarasya-
praptya prakritir ucyate
She is the controller of the eighth covering (of the universe). She has a form. Because she does not change form to do her duties, she is called Prakriti.
Srila Sanatana Gosvami explains that the words {.sy 168} vikriti" (transformation) and "prakriti" (nature, or the original state that is not transformed) are opposites. Because she does not change her form, Maya is called Prakriti.
Text 182
yasyas tv ati-kramenaiva
muktir bhaktis ca sidhyati
utpaditam yaya visvam
aindra-jalika-van mrisha
By transcending her one attains liberation and devotional service. She has created this material universe, which is like a mirage.
Text 183
saktya sampaditam yat tu
sthiram satyam ca drisyate
kardama-prabhritinam tat-
tapo-yogadi-jam yatha
By her potency are seen the long-lasting and real magical creations Kardama Muni and others showed by austerity, yoga, and other practices.
Srila Sanatana Gosvami gives Saubhari Muni as an example of another yogi that had these magical powers.
Text 184
nihsesha-sat-karma-phalaika-datur
yogisvarair arcya-padambujasya
krishnasya saktya janitam taya yan
nityam ca satyam ca param hi tadvat
However, whatever is created by the potency of Lord Krishna, who gives the results of all pious deeds and whose lotus feet are worshiped by the greatest yogis, is both real and eternal.
Text 185
evam bhagavata tena
sri-krishnenavatarina
na bhidyante 'vataras te
nityah satyas ca tadrisah
In this way the incarnations are not different from Sri Krishna, who is the Supreme Personality of Godhead and the origin of the incarnations. They are real and eternal as He.
Srila Sanatana Gosvami explains that Srimad-Bhagavatam 1.3.28 proves that Sri Krishna is the origin of all incarnations.
Text 186
eka sa krishno nikhilavatara-
samashti-rupo vividhair mahattvaih
tais tair nijaih sarva-vilakshanair hi
jayaty anantair bhaga-sabda-vacyaih
Krishna, whose form contains all incarnations, is glorious with many opulences, which are greater than all others and which described by the word "bhaga".
Srila Sanatana Gosvami explains that Lord Krishna many limitless and extraordinary opulences are described in this verse, which uses the word "bhaga":
aisvaryasya samagrasya
viryasya yasasah sriyah
jnana-vairagyayos capi
shannam bhaga itingana
The Supreme Personality of Godhead has six opulences: all wealth, strength, fame, beauty, knowledge, and renunciation."
Text 187
narayanad apy avatara-bhave
samvyajyamanair madhurair manojnaih
tat-prema-bhakty-ardra-hrid-eka-vedyair
mahatmya-vargair vividhair visishtah
Even if He is considered an incarnation, His many sweet and charming glories, which can be understood only by they whose hearts melt with love and devotion for Him, make Lord Krishna better than Narayana.
Srila Sanatana Gosvami explains that someone may protest: "Lnrd Narayana is the source of all incarnations. How can Krishna be more glorious than He?" This verse answers that protest.
Text 188
tesham apy avataranam
sevakaih paramam mahat
labhyate sukham atmatma-
priya-seva-rasanugam
The servants of His many incarnations attain great happiness by serving the Lords dear to their hearts.
Text 189
upasananusarena
datte hi bhagavan phalam
na tatraparitoshah syat
kasyacit sadhya-labhatah
The Lord gives them results according to their worship. They are never displeased with what they attain.
Text 190
vicitra-lila-vibhavasya tasya
samudra-koti-gahanasayasya
vicitra-tat-tad-ruci-dana-lila-
vibhutim uttarkayitum prabhuh kah
Who can understand the pastimes where the Lord, who enjoys many wonderful pastimes and whose thoughts are deeper than millions of oceans, enjoys (with His devotees) is a wonderful exchange of nectar of love?
Text 191
sidhyet tathapy atra kripa-mahishthata
yat-taratamye 'pi nija-svabhavatah
spardhady-avrittair nikhilair yatha-ruci
prapyeta seva-sukham antya-sima-gam
Engaging in activities free from rivalry and other faults, and each according to his own nature, whether higher or lower, the devotees attain, as much as they desire, the highest happiness of devotional service. This proves the greatness of the Lord's mercy.
Text 192
na sac-cid-ananda-ghanatmanam hi
svalpe 'pi saukhye bahu-saukhya-buddhih
samsarikanam iva napi tuccha-
sukhanubhutir yatinam iva syat
(The Lord's associates in Vaikuntha), whose forms are eternal and full of knowledge and bliss, do not think the slight happiness of they who live in the world of repeated birth and death, or the slight happiness of the (impersonalist) sannyasis to be great happiness.
Text 193
taratamyam tu kalpyeta
sva-sva-sevanusaratah
tat-tad-rasa-sajatiya-
sukha-vaicitryapekshaya
As there are many gradations of service, so there is a wonderful variety of gradations of happiness according to the different mellows.
Text 194
vaikuntha-vasino hy ete
kecid vai nitya-parshadah
pare krishnasya kripaya
sadhayitvemam agatah
Some of the residents of Vaikuntha have been the Lord's associates eternally, and others have come to that position by the Lord's mercy.
Srila Sanatana Gosvami explains that Sesha and Garuda are examples of persons who have been the Lord's associates eternally and Jaya, Vijaya, Bharata, and Priyavrata are examples of persons who became the Lord's associates by His mercy.
Text 195
bhajanananda-samye 'pi
bhedah kascit prakalpyate
bahyantarina-bhavena
dura-parsva-sthatadina
Although the bliss of serving the Lord is the same in all circumstances, some think it different to perform open or confidential service, or to be far from the Lord or standing by His side, or in some other place.
Srila Sanatana Gosvami explains that the phrase {.sy 168}some other place" here means to join the Lord in His pastimes in the material world, and sometimes to have and sometimes not to have His association.
Text 196
yadyapy esham hi nityatvat
samyam bhagavato bhavet
sevya-sevakatapy aste
nitya satya sva-bhavatah
Although, because they are both eternal, they are like the Lord, their natural relationship with Him, where He is the served and they are His servants is both real and eternal.
Texts 197 and 198
sac-cid-ananda-sandratvac
caisham bhagavata saha
samye 'pi bhajanananda-
madhurya-karya-vidyaya
kayacid anaya-tarkya-
nana-madhurimarnave
tasmin sri-krishna-padabje
ghatate dasata sada
Although, because they are eternal and full of knowledge and bliss, they are like the Lord, awareness of the sweetness of the bliss of serving Him impels them to become eternally servants of Sri Krishna' lotus feet, which are an ocean of many kinds of inconceivable sweetnesses.
Text 199
taih sac-cid-ananda-ghanair aseshaih
sri-krishnadevasya yathavataraih
khyato 'vataritvam rite 'pi samye
tais tair mahattvair madhurair viseshah
Even if He were not the origin of all incarnations, and even if He were the same as all incarnations, who are eternal and full of bliss and knowledge, Sri Krishna would still be distinguished by His very sweet glories.
Text 200
vadanti kecid bhagavan hi krishnah
su-sac-cid-ananda-ghanaika-murtih
sa yat param brahma pare tu sarve
tat-parshada brahmamaya vimuktah
Some say that Sri Krishna, whose form is eternal and full of knowledge and bliss is the Supreme Brahman and all others are His spiritual, liberated associates.
Srila Sanatana Gosvami explains that the "all others" here are the devotees headed by Sesha and Garuda. The word "liberated" here means "they who have attained Vaikuntha".
Text 201
bhakty-ananda-viseshaya
lila-vigraha-dharinah
taya bhagavatah saktya
cid-vilasa-sva-rupaya
To enjoy the bliss of devotional service, aided by the Lord's transcendental pastime potency they assume forms suitable for the Lord's pastimes.
Text 202
sri-gopa-kumara uvaca
prishtam mayedam bhagavan dhara-tale
tishthanti yah sri-pratima maha-prabhoh
tah sac-cid-ananda-ghanas taya mata
niladri-nathah purushottamo yatha
Sri Gopa-kumara said: I asked him: O lord, are the Lord's Deity forms on the earth all eternal and full of knowledge and bliss as is the form of Lord Jagannatha, the master of Nialacala?
Text 203
eko 'pi bhagavan sandra-
sac-cid-ananda-vigrahah
kripaya tatra tatraste
tat-tad-rupena lilaya
Although the Lord, whose form is filled with eternity, knowledge, and bliss, is one, in His pastimes He appears in many places in many different forms.
Text 204
tat sarva-nairapekshyena
ko doshah syat tad-arcane
kathancit kriyamane 'pi
maha-labho 'pi budhyate
By renouncing everything and worshiping the Deity what mistake is done? When the Deity is worshiped one becomes aware of a great gain.
Srila Sanatana Gosvami explains that the {.sy 168}everything" here is material piety, fruitive work, yoga, and other things like them.
Text 205
tatah katham puranebhyah
sruyante tat-tad-uktayah
apramanam ca ta na syur
mahan-mukha-vinihsritah
Why, then, do we hear from the Puranas so many statements contradicting this? These statements cannot be rejected as evidence, for they have come from the mouths of great souls.
Srila Sanatana Gosvami gives Srimad-Bhagavatam 11.2.47, 3.29.22, and 3.29.24 as examples of scriptural statements that minimize the importance of Deity worship.
Text 206
tac chrutvoktam prabhoh puja-
margadi-gurunamuna
utthaya paramanandan
mam aslishyedam uttaram
Hearing this, he who is the guru of the path of Deity worship stood up, embraced me with great bliss, and replied.
Texts 207-209
sri-narada uvaca
pratima ya mayoddishtah
sakshad bhagavata samah
tasam arcana-mahatmyam
tavad astam su-duratah
adyam adhunikim varcam
sva-dharmady-anapekshaya
sakshac chri-bhagavad-buddhya
bhajatam kritrimam api
na patityadi-doshah syad
guna eva mahan matah
sevottama mata bhaktih
phalam ya paramam mahat
Sri Narada said: I have already explained that the Deity forms of the Lord are the same as the Lord Himself. Deity worship is very glorious. They who, aware that the Deity is the Lord Himself, worship the Deity, even though they neglect other duties, and even though their worship is not sincere, do not fall down. They have no faults. Their merits are very gerat. their devotional service is thought to be the greatest. They attain a very great result.
Text 210
siddhih syad bhagavad-drishtya
trina-sammananad api
sakrid-uccaranan nama-
bhasasya sravanat tatha
By seeing the Diety, by worshiping Tulasi, or by once chanting or hearing even the reflection of the holy name, one may attain perfection.
Srila Sanatana Gosvami explains that the worship of Tulasi begins with watering her and bowing down to offer respects to her.
Text 211
kutas tat-smarake tasya-
dhishthane mantra-samskrite
sarva-bhakti-pade pujya-
mane doshadi-tarkanam
How can there be any fault with worship of the Lord's Deity form, whose form reminds one of the Lord, who is properly installed with mantras, and who is the object of all activities of devotional service?
Text 212
kadapi krishna-pratimarcanavatam
na sambhavet krishna-pareshv anadarah
ghateta cet karhy api tad-vishaktito
grinanti nagas tad ami stavanty atha
They who worship the Deity of Lord Krishna never offend the devotees of Lord Krishna. If somehow they do offend them, the devotees do not take offense, but rather praise their attachment to the Lord.
Texts 213 and 214
ye tu tat-pratimam nutnam
adhishthanam harer iti
bheda-drishtyatha sailadi-
buddhya sampujayanti hi
na manayanti tad-bhaktan
sarva-bhutavamaninah
puja-garvena vedajnam
atikramanti ca prabhoh
They who, seeing the Deity as different from the Lord Himself and thinking the Deity as made of stone or some other material, worship the Deity of Lord Hari, do not respect the Lord's devotees. Disrespectful to all, and proud of their worship, they rebel against the Lord's commandments in the Vedas.
Text 215
ta eva sarva-bhaktebhyo
nyunas te manda-buddhayah
puja-phalam na vindanti
ta eva hi yathoditam
They are the least of all the devotees. Their intelligence is slow. They do not find the fruits of their worship.
Srila Sanatana Gosvami explains that they are described in Srimad-Bhagavatam 11.2.47 and 9.7.11.
Texts 216 and 217
yadyapy asesha-sat-karma-
phalato 'dhikam uttamam
tesham api phalaty eva
tat-puja-phalam atmana
tathapi bhagavad-bhakti-
yogyam na jayate phalam
iti sadhu-varais tat tat
tatra tatra vinindyate
Although the transcendental fruitt of their Deity-worship is greater than the fruits of all ordinary pious deeds, they do not attain the real fruit that comes from service to the Lord. For this reason the saintly devotees criticize their method of worship in different ways and in different places.
Srila Sanatana Gosvami explains that the real fruits of devotional service are love for Lord Krishna's lotus feet, attainment of Lord Krishna's planet, seeing the Lord, and enjoying pastimes with Him.
Text 218
tani tani puranadi-
vacanany akhilany api
tat-tad-vishayakany eva
manyasva na tu sarvatah
Although all the statements of the Puranas and other scriptures (condemn them), don't think everyone who worships the Lord's Deity-form is like them.
Texts 219 and 220
te 'pi nunam na tam pujam
tyajeyur yadi sarvatha
tada tan-nishthaya citte
sodhite guna-darsinam
kripaya krishna-bhaktanam
prakshinasesha-dushanah
kalena kiyata te 'pi
bhavanti paramottamah
If they do not abandon their worship, then by the mercy of the Lord's devotees, who see the good in others, all the faults in their hearts, now purified by their faith, are destroyed and in time they become the greatest devotees.
Text 221
yatha sakama-bhakta hi
bhuktva tat-kamitam phalam
kale bhakti-prabhavena
yogyam vindanti tat-phalam
After enjoying what they desired, materialistic devotees, by the power of their devotional service, in time attain the real fruit of their service.
Srila Sanatana Gosvami explains that material sense gratification is insignificant in comparison to the result obtained by devotional service.
Text 222
yatha ca tatra tat-kalam
bhakter yogyam na sat-phalam
sanjatam iti tac-chuddha-
bhaktimadbhir vinindyate
Because in this way one does not immediately attain the fruit of devotional service, the pure devotees criticize the first result of the materialistic devotees' efforts.
Text 223
te hi bhakteh phalam mulam
bhagavac-caranabjayoh
sada sandarsana-krida-
nanda-labhadi manvate
They who are devoted to the Lord's lotus feet think the real fruit of devotional service is is the bliss of always seeing, enjoying pastimes with, and serving in many ways the Supreme Lord.
Text 224
napi tatra sahante te
vilambam lava-matrakam
bhagavan api tan hatum
manag api na saknuyat
They cannot bear even a moment's delay. The Lord also cannot bear to leave them for even a moment.
Text 225
ato 'nyany ati-tucchani
sarva-kama-phalani hi
muktis ca sulabhany asmat
tad-bhaktir na tu tadrisi
The fruits of all other desires are very insignificant in comparison. Liberation is easily attained, but devotional service is not.
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 5.6.18.
Text 226
tat-prasadena bhaktanam
adhino bhagavan bhavet
iti svatantrya-hany eva
na tam dadyan mahesvarah
By the mercy of devotional service the Lord is controlled by His devotees. Because it destroys His independence, the Lord does not bestow devotional service.
Text 227
manye maha-preshthajananuvasyata
na duhkha-doshau vidadhita kaucana
kintu pramodam nija-bhakta-vatsala-
tvadin maha-kirti-gunams tanoti sa
I think that being under the control of His dear devotees is not a fault for the Lord. Neither does it make Him unhappy. I brings Him happiness. It increases His glories, which begin with His love for His devotees.
Srila Sanatana Gosvami explains that in the previous verses Narada Muni has been relating the opinons of others. In this verse he gives his own opinion.
Text 228
viseshato nagara-sekharasya
svaramatadi-sva-gunapavadaih
apekshaniya parama-priya sa
kashtha para sri-bhagavattva-simnah
Eclipsing His independent bliss and other glories, the supreme hero Lord Krishna's being under the control of His dear devotees is the greatest of His divine glories.
Text 229
sa-prema-bhakteh paripakatah syat
kacin maha-bhava-visesha-sampat
sa vai narinarti maha-praharsha-
samrajya-murdhopari tattva-drishtya
From the perfection of loving devotion comes great ecstatic love. Gazing at the truth, that love eternally dances in the kingdom of great bliss.
Text 230
svabhavato 'thapi maharti-soka-
santapa-cihnani bahis tanoti
bahyapi sa preshthatamasya sodhum
dasa na sakyeta kadapi tena
Although externally this ecstatic love may show signs of great suffering, (this suffering is not real, for the Lord) would never allow His dearest devotees to suffer in that way.
Srila Sanatana Gosvami explains that these devotees experience great bliss, a bliss that eclpises the happiness of Brahman.
Text 231
loka bahir-drishti-paras tu bhavam
tam bhramakam prema-bharam vilokya
bhaktav akama vihasanti bhaktams
tat-prema-bhaktim bhagavan na datte
With external eyes seeing this bewildering condition of great love, the people in general have no desire to engage in devotional service. They laugh at the devotees. The Lord does not give loving devotion to them.
Text 232
sa-premaka bhaktir ativa-durlabha
svargadi-bhogah sulabho 'bhavas ca sah
cintamanih sarva-janair na labhyate
labhyeta kacadi kadapi hatakam
Loving devotion is very difficult to attain and the pleasures of Svargaloka and other celestial planets are very easy to attain. Common people cannot attain a cintamani jewel, although they may attain a glass, or sometimes a golden trinket.
Srila Sanatana Gosvami explains that in this example the cintamani jewel is loving devotion, the glass trinket is the pleasures of Svargaloka, and the golden trinket is impersonal liberation.
Text 233
kadacid eva kasmaicit
tad-ekartha-sprihavate
tam dadyad bhagavan bhaktim
loka-bahyaya dhimate
Sometimes, to a wise and extraordinary person who wishes it alone, the Lord gives devotional service.
Text 234
sakyam na tad-bhava-visesha-tattvam
nirvaktum asmabhir atho na yogyam
bhakti-pravritty-artha-paraih prabhoh sac-
chastrair ivajneshu viruddhavat syat
We are not able, nor is it proper for us, to describe the nature of this ecstatic love, in the same way as it is not proper for the scriptures that describe the activities of the Lord's service to describe it to fools.
Srila Sanatana Gosvami explains that the nature of ecstatic love is described in Srimad-Bhagavatam 11.2.40.
Text 235
tad-bhavotkarsha-madhuryam
vidus tad-rasa-sevinah
tatratyas tvam api jnasyasy
acirat tat-prasadatah
They who serve the mellows of devotional service understand the sweetness and glory of that ecstatic love. By the Lord's mercy you, staying there, will also quickly understand it.
Srila Sanatana Gosvami explains that the phrase {.sy 168}staying there" means "staying in the land of Gokula".
Text 236
sri-gopa-kumara uvaca
evam nijeshta-deva-sri-
gopala-caranabjayoh
nitaram darsanotkantha
tad-vaco me vyavardhata
Sri Gopa-kumara said: These words greatly increased my yearning to see the lotus feet of Sri Gopala, the Lord I worshiped.
Text 237
tadrig-bhava-viseshasa-
vatyapy ajani tat-kshanat
tabhyam sokarnave kshiptam
mam alakshyaha santvayan
Not noticing that at that moment I, filled with a desire to attain that love, was thrown into an ocean of lamentation, he, comforting me, said:
Text 238
sri-narada uvaca
yadyapy etan maha-gopyam
yujyate natra jalpitum
tathapi tava katarya-
bharair mukharito bruve
Sri Narada said: Although this great secret should not be told in this place, made talkative by your anxiety, I will speak.
Srila Sanatana Gosvami explains that "in this place" means "here in Vaikunthaloka".
Text 239
ito 'dure 'yodhya vilasati puri sri-raghupates
tato dure sriman-madhura-madhu-puryaiva sadrisi
puri dvaravaty ullasati dayita sri-yadupates
tam evasyam gatva nija-dayita-devam bhaja drisa
Not far from here, Lord Ramacandra's city of Ayodhya is splendidly manifest. Far from that, the city of Dvaraka, which is like the beautiful and charming city of Mathura and is very dear to Lord Krishna, the Lord of the Yadus, is splendidly manifest. Go there, and with a glance worship your beloved Lord.
Srila Sanatana Gosvami explains that the Hari-vamsa affirms that Dvaraka is like Mathura.
Text 240
prag ayodhyabhigamane
sad-upayam imam srnu
sri-ramacandra-padabja-
sevaika-rasikair matam
First hear the way to go to Aydodhya, a way approved by they who taste the nectar of service to Sri Ramacandra's lotus feet.
Texts 241 and 242
sakshad bhagavatas tasya
sri-krishnasyavatarinah
upasana-viseshena
sarvam yadyapi labhyate
tathapi raghu-virasya
srimat-pada-sarojayoh
tayo rasa-viseshasya
labhayopadisamy aham
Although by directly worshiping Lord Krishna, the origin of the incarnations, everything is obtained, I will now describe how to attain the nectar of the lotus feet of Lord Rama, the hero of the Raghu dynasty.
Text 243
sita-pate sri-raghunatha lakshmana-
jyeshtha prabho sri-hanumat-priyesvara
ity adikam kirtaya veda-sastratah
khyatam smarams tad-guna-rupa-vaibhavam
As you meditate on His form, virtues, and opulences, which are all described in the Vedas, glorify Him, beginning with the words: "O husband of Sita, O glorious Lord of the Raghus, O elder brother of Lakshmana, O Lord, O dear master of Sri Hanuman!"
Srila Sanatana Gosvami explains that some other names used to glorify Lord Rama are: "O delight of Kausalya! O son of Dasaratha! O elder brother of Bharata! O friend of Sugriva!" Lord Rama's virtues begin with His shyness and humbleness, and His form, holding a bow in the hands of His strong arms, is very handsome.
Text 244
yena prakarena nijeshta-devo
labhyeta tasyanusritih krititvam
yatrasya gandho 'pi bhavet kriyeta
pritih para tatra tad-eka-nishthaih
In this way the great devotees attain their worshipable Lord. Even the slightest scent of the Lord brings great happiness to they who have placed their faith in Him alone.
Text 245
sri-rama-padabja-yuge 'valokite
samyen na cet sa tava darsanotkata
tenaiva karunya-bharardra-cetasa
prahesyate dvaravatim sukham bhavan
If when you see Lord Rama's lotus feet your desire to see the Lord remains unsatisfied, Lord Rama Himself, His heart melting with compassion, will happily send you to Dvaraka.
Text 246
sankirtanam tasya yathoditam prabhoh
kurvan gatas tatra nija-priyesvaram
sri-krishnacandram yadubhir vritam ciram
didrikshitam drakshyasi tam manoharam
Glorifying your Lord, as the scriptures prescribe, you will go there and see Your beloved Lord, handsome Sri Krishnacandra, whom you long desired to see, surrounded by the Yadus.
Text 247
vaikunthasyaiva desas te
koshala-dvarakadayah
tat tatra gamanayajna
tad-bhartur na hy apekshyatam
Koshala, Dvaraka, and many other places are provinces of the kingdom of Vaikuntha. Go now, and do not wait fro the Lord's order.
Srila Sanatana Gosvami explains that Koshala is another name of Ayodhya.
Text 248
tasyajnayagato 'traham
sarva-hrid-vritti-darsinah
man-mukhenaiva tasyajna
sampannnety anumanyatam
By the order of He who knows what happens in everyone's heart, I have come here. Know that His order has come through my mouth.
Srila Sanatana Gosvami explains that the Lord told Narada: "O Narada, go to Gopa-kumara, and in a secluded place, fulfill his desire."
Text 249
ekam maha-bhaktam anugrahitum
svayam kutascid bhagavan gato 'yam
sodhum vilambam na hi sakshyasi tvam
tan-nirgame te 'vasaro varo 'yam
To show mercy to a great devotee, the Lord has gone somewhere. You will not be able to tolerate any delay. This is the right time for you to go.
Text 250
sri-gopa-kumara uvaca
srutva tam nitaram hrishto
muhuh sri-naradam naman
tasyasirvadam adaya
siksham canusmarann ayam
Sri Gopa-kumara said: Hearing this, I became very happy. Again and again I bowed down before Sri Narada. I took His blessing and meditated on his instructions.
Srila Sanatana Gosvami explains that these are the instructions of Text 243.
Text 251
durad eva gato 'draksham
vanarams tan itas tatah
plavamanan maha-lolan
rama rameti vadinah
Then I left. From far away I saw many restless monkeys jumping here and there and calling out: "Rama! Rama!"
Text 252
taih sahagre gato vamsim
akarshadbhih karan mama
naran apasyam vaikuntha-
parshadebhyo 'pi sundaran
As they tugged at my flute, I went with them. Then I saw human beings more handsome than the Lord's asasociates in Vaikuntha.
Srila Sanatana Gosvami explains that the residents of Vaikuntha had four-armed forms like that of Lord Narayana. These humans had forms like that of Lord Rama.
Text 253
tair evarya-varacarair
man-naty-ady-asahishnubhih
purim pravesito bahyam
prak prakoshtham agam aham
Very saintly and well-behaved, they would not allow me to bow down and worship them. Led by them, I came to the city's outer courtyard.
Text 254
sugrivangada-jambavat-prabhritibhis tatropavishtam sukham
srimantam madhurair narais ca bharatam satrughna-yuktam purah
drishtvaham raghunatham eva nitaram matva stuvams tat-stavaih
karnau tena pidhaya dasya-paraya vaca nishiddho muhuh
Seeing glorious Bharata comfortably sitting with Satrughna, many charming human beings, and monkeys headed by Sugriva, Angada, and Jambavan, and thinking Bharata was Lord Ramacandra Himself, I began to glorify Him with many prayers. He at once covered His ears, and saying again and again that He is only a servant, forbade me to continue.
Srila Sanatana Gosvami explains that Gopa-kumara said: {.sy 168}O king of kings, O Lord of the Raghu dynasty, O beloved of Sita, glories to You!" That Gopa-kumara mistook Bharata for Lord Rama proves that Bharata is like Rama, Bharata's wife is like Si a-devi, and Satrughna is like Lakshmana.
Text 255
bhitas tad-agre 'njaliman avasthito
nihsritya vegena hanumata balat
pravesito 'ntah-puram adbhutadbhutam
vyalokayam tam nri-varakritim prabhum
Frightened, I stood with folded hands. Hanuman then suddenly dragged me inside and there I saw the supremely wonderful, humanlike Lord Rama, . . .
Text 256
prasada-mukhye 'khila-madhuri-maye
samrajya-simhasanam asthitam sukham
hrishtam maha-purusha-lakshananvitam
narayanenopamitam kathancana
. . . who comfortably sat on a roayl throne in the charming palace, who was joyful, who had the features of an exalted personality, who was like Lord Narayana, . . .
Text 257
tato 'pi kaiscin madhurair viseshair
manoramam capa-vilasi-panim
sa-prasraya-hri-ramitavalokam
rajendra-lilam srita-dharma-vartam
. . . who was enchanting with many charming sweetnesses, whose hand was glorious with a bow, whose humble, shy glances were delightful, who enjoyed pastimes of being the king of kings, and who was explaining the principles of religion.
Text 258
tad-darishnananda-bharena mohito
danda-pranamartham ivapatam purah
tatas ca tenartha-varena vancito
vyutthapitas tat-kripaya vyalokayam
Overcome by the bliss of seeing Him, I fainted before Him as if I had bowed down as a stick to offer respects. Then He who is desired by the best of religious duties merecifully picked me up and I gazed on Him.
Srila Sanatana Gosvami explains that the Lord is attained by devotional service, the best of religious duties.
Text 259
mam tatra hitva nija-sevayahritah
plutyaikaya sri-hanuman gato 'ntikam
sitanurupa ramate priya prabhoh
savye 'sya parsve 'nuja-lakshmano 'nyatah
Pulled by his service, Hanuman left me and in one jump came before Lord Rama. Beautiful beloved Sita was glorious at the Lord's left and His younger brother Lakshmana was glorious at His other side.
Text 260
kadapi subhrair vara-camaraih prabhum
gayan gunan vijayati sthito 'gratah
kadapy upaslokayati sva-nirmitais
citraih stavaih sri-hanuman kritanjalih
Sometimes Hanuman fanned the Lord with a splendid white camara, sometimes he sang of His virtues, and sometimes, standing before Him with folded hands, recited wonderful prayers in verses of his own composing.
Text 261
svetatapatram ca bibharty asau kshanam
samvahayet tasya padambuje kshanam
seva-prakaran yugapad bahun kshanam
tasminn avaiyagryam aho tanoti ca
One moment he holds a white parasol. Another moment he massages the Lord's lotus feet. Another moment he easily does many different services simultaneously.
Text 262
parama-harsha-bharat kramito hy aham
jaya jayeti vadan pranaman muhuh
mridula-vag-amritaih paramadbhutair
bhagavatardra-hrida paritarpitah
Overcome with bliss, I called out: "Glory! Glory!" and bowed down again and again. His heart melting, the Lord pleased me with the very wonderful nectar of sweet words.
Text 263
sri-bhagavan uvaca
bho gopa-nandana suhrittama sadhu sadhu
sneham vidhaya bhavata vijayam krito 'tra
visramyatam alam alam bahubhih prayasair
etair na duhkhaya ciram nija-bandhavam mam
The Supreme Lord said: O gopa's son, O dear friend, well done! Well done! With your love you have conquered Me. Please stop. What is the need of all this trouble you take? What is the need? Don't make Me, your eternal friend, suffer like this.
Text 264
uttishthottishtha bhadram te
gauravat sambhramam tyaja
tvadiya-prema-rupena
yantrito 'smi sada sakhe
Rise! Rise! Auspiciousness to you! Give up this awe and veneration! Friend, eternally I am conquered by your love.
Text 265
sri-gopa-kumara uvaca
atha tasyajnayagatyo-
tthapito 'ham hanumata
srimat-padabja-pithasya
nitas ca nikatam hathat
By the Lord's order, Hanuman picked me up and placed me at the Lord's lotus feet.
Text 266
tadakarsham manasy etad
dirghasa phalitadhuna
vanchatitam ca sampannam
phalam tat kutra yany atah
In my heart I thought: Now my long yearning has borne fruit. Now I have a result more than I can desire. How can I go to some other place now?
Text 267
gopa-balaka-vesena
svakiyenaiva purvavat
kiyantam nyavasam kalam
tatrananda-bhararditah
In the form and garments of a cowherd boy as before, for how long a time did I stay there, overcome with bliss?
Srila Gosvami explains that the meaning of this rhetorical question is that he stayed in Ayodhya only very briefly, although while he was there he was overcome with bliss by drinking the nectar of Lord Ramacandra's lotus feet.
Text 268
atha sri-raghu-simhasya
maharajadhirajatam
lilam tad-anurupam ca
vikshe dharmanusarinim
There I saw Lord Rama's pastimes as a saintly king.
Text 269
na ceshta-deva-padanam
tat-tat-kridanusarinim
vihara-madhurim kancin
napi tam tam kripam labhe
Still, I did not see anything like the playful sweetness of my worshipable Lord's pastimes and I did not attain mercy like His mercy.
Srila Sanatana Gosvami explains that the worshipable Lord here is Lord Madana-gopala. Examples of His pastimes are His playing the flute and charming the gopis.
Texts 270 and 271
tatah sokam ivamutrapy
apnuvan sri-hanumatah
sri-ramacandra-padabja-
mahimnam sravanena hi
sakshad-anubhavenapi
mano-duhkham nivaraye
tasmin nijeshta-devasya
sarvam aropayami ca
I was unhappy there. By hearing from Sri Hanuman the glories of Lord Ramacandra's lotus feet and by directly gazing at the Lord, I tried to cast off the pain in my heart. I tried to see that all the features of my worshipable Lord were also present in Lord Rama.
Text 272
purvabhyasa-vaseneyam
vrajabhumir yada balat
sa tal-lilanukampasapy
akramed dhridayam mama
By the power of my previous activities in Vrajabhumi, a yearning for my Lord's pastimes and mercy invaded my heart.
Text 273
tada mantri-varenaham
alakshya sri-hanumata
vicitra-yukti-caturyai
rakshyeyasvasya tatra hi
Then, seeing my condition, Sri Hanuman, the best of counselors, tried to console me with many very wonderful arguments.
Text 274
atha sri-ramena prakhara-karuna-komala-hrida
jagac-cittajnena pranaya-mridunasvasya vacasa
vraja-dvaravatyam sukham iti samadisya gamitah
samam tam bhallukavali-parivridhenaham acirat
Then Lord Rama, who knows what is in the hearts of all the world, His own heart soft with great mercy, comforted me with sweet and affectionate words. He told me to go to Dvaraka and He at once sent me there with Jambavan, the king of the Ballukas.
