View source for Dhruva Maharaja is advised herewith to render service unto the supreme form. That will include service to other individual forms

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[[Category:God and Dhruva]]
[[Category:Advise]]
[[Category:Herewith]]
[[Category:Rendering Service to God]]
[[Category:God's Supreme Form]]
[[Category:Include]]
[[Category:Individual]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 12 Purports - Dhruva Maharaja Goes Back to Godhead]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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Dhruva Mahārāja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms—the leaves, twigs, flowers and fruits—are automatically watered.
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[[Vanisource:SB 4.12.5|SB 4.12.5, Translation and Purport]]
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My dear Dhruva, come forward. May the Lord always grace you with good fortune. The Supreme Personality of Godhead, who is beyond our sensory perception, is the Supersoul of all living entities, and thus all entities are one, without distinction. Begin, therefore, to render service unto the transcendental form of the Lord, who is the ultimate shelter of all living entities.
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Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-saṁhitā. Sac-cid-ānanda-vigrahaḥ: (BS 5.1) He has form, but His form is different from any kind of material form. The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form. Dhruva Mahārāja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms—the leaves, twigs, flowers and fruits—are automatically watered. The Māyāvāda conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him.
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