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"The power of destroying all obstacles to mundane prosperity has been delegated to Gaṇeśa
who is the object of worship to those who are eligible to worship him. He has obtained
a rank among the five gods as Brahmā possessing mundane quality. The self-same Gaṇeśa is a
god in possession of delegated power by infusion of the divine power. All his glory rests entirely
on the grace of Govinda."
"The three worlds are composed of the nine elements, viz., fire, earth, ether, water,
air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom they originate,
in whom they exist and into whom they enter at the time of the universal cataclysm."
Śrīla Bhaktisiddhānta Sarasvatī's purport:
"There is nothing in the three worlds save the five elements, ten quarters, time, jiva-soul,
and the mental principle allied with the subtle body consisting of mind, intelligence and
ego of conditioned souls. The elevationists (karmīs) make their offerings in sacrifice
in the fire. Conditioned souls know nothing beyond this perceptible world of nine elements.
The jīva is the self-same soul whose ecstatic delight the joyless liberationists (jñānīs)
aspire after. Both the principles that are respectively depicted as ātmā and prakṛti
by the system of Sāṅkhya are included in the above. In other words all the principles that
have been enunciated by all the speculative philosophers (tattva-vādīs) are included in
these nine elements. Śrī Govinda is the source of the appearance, continuance and subsidence
of all these principles."
"The sun who is the king of all the planets, full of infinite effulgence, the image of
the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance
of whose order the sun performs his journey mounting the wheel of time."
Śrīla Bhaktisiddhānta Sarasvatī's purport:
"Certain professors of the Vedic religion worship the sun as Brahman. The sun is one
of the hierarchy of the five gods. Some people target in heat the source of this world and
therefore designate the sun, the only location of heat, as the root cause of this world.
Notwithstanding all that may be said to the contrary, the sun is after all only the presiding
deity of a sphere of the sum total of all mundane heat and is hence a god exercising
delegated authority. The sun performs his specific function of service certainly by
the command of Govinda."
"I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested
potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances
and all jīvas, from Brahmā to the meanest insect."
Śrīla Bhaktisiddhānta Sarasvatī's purport:
"By dharma is meant the allotted functions of varṇa and āśrama manifested by the twenty
dharma-śāstras on the authority of theVedas. Of these two divisions varṇa-dharma is that
function which is the outcome of the distinctive natures of the four varṇas, viz.,brāhmaṇa,
kṣatriya, vaiśya and śūdra and āśrama-dharma is that function which is appropriate to the
respective āśramas or stations of those who belong to the four stages, viz., brahmacarya,
gṛhastha, vānaprastha and sannyāsa. All customary activities of mankind have been targeted in
these twofold divisions. Sins mean nescience, the root of all sins and sinful desire, also
the greatest iniquities and sins flowing from them and the ordinary sins, i.e., all sorts
of unprincipled conduct. The category of the śrutis means Ṛg, Sama, Yajur and Atharvaand
the Upaniṣads which form the crest jewels of the Veda. The tapasmean all regular practices
that are learnt with the view of the attainment of the proper function of the self. In many
cases, e.g., in the form known as pañca-tapas these practices are of a difficult character
(yoga) with its eight constituents limbs and devotedness to the knowledge of the undifferentiated
Brahman are included therein. All these are so many distinctive features within the revolving
round of the fruitive activities of conditioned souls. The conditioned souls are embarked
on a sojourn of successive births from 84 lakhs of varieties of generating organs. They
are differentiated into different orders of beings as devas, dānavas, rākṣasas, manavas,
nāgas, kinnaras, and gandharvas. These jīvas, from Brahmā down to the small insect, are
infinite in type. They make up the aggregate of the conditioned souls from the degree of
Brahmā to that of the little fly and are the distinctive features within the revolving
wheel of karma.Every one of them is endowed with distinctive powers as individuals and
is powerful in a particular sphere. But these powers are by their nature not fully developed
in them. The degree of power and nature of property vary according to the measure of
manifestation of the possessions of the individual conferred upon him by Śrī Govinda."
"I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities
of those who are imbued with devotion and impartially ordains for each the due enjoyment
of the fruits of one's activities, of all those who walk in the path of work, in accordance
with the chain of their previously performed works, no less in the case of the tiny insect
that bears the name of indragopa than in that of Indra, king of the devas."
Śrīla Bhaktisiddhānta Sarasvatī's purport:
"God impartially induces the fallen souls to act in the way that is consequent on the
deeds of their previous births and to enjoy the fruition of their labors but, out of His
great mercy to His devotees, He purges out, by the fire of ordeal, the root of all karma,
viz., nescience and evil desires. Karma, though without beginning, is still perishable. The
karma of those, who work with the hope of enjoying the fruits of their labors, becomes
everlasting and endless and is never destroyed. The function of sannyāsa is also a sort of
karma befitting an asramaand is not pleasant to Kṛṣṇa when it aims at liberation, i.e.,
desire for emancipation. They also receive fruition of their karma and, even if it be
disinterested, their karma ends in ātma-mamatā, i.e., self-pleasure; but those who are pure
devotees always serve Kṛṣṇa by gratifying His senses forsaking all attempts of karma
and jñāna, and being free from all desires save that of serving Kṛṣṇa. Kṛṣṇa has fully
destroyed the karma, its desires and nescience of those devotees. It is a great wonder that
Kṛṣṇa, being impartial, is fully partial to His devotees."