SB1 2

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

Pte 1 Just to protect the progeny of the Kuru dynasty, Sr Kw.ta covered the
embryo of Uttara by His personal energy. (p. 388)
Pate 2 Queen Kuntf addressed Lord K.Qa as He started for home. (p. 390)
Plate 3 Mother Yasoda wanted to make a show of punishment for her transcendental
child. (p. 411)
Plate 4 Kma has very kindly come before Bhlmadeva while his life is ending. (p. 464)
Pate 5 Althoug Bhimadeva lay on the bed of arrows for three days, he did not
accept water when it was offered. But then Arjuna, understanding his mind, shot a
arrow in the ground, causing mother Ganges River to come up and enter the mouth of
Bhlmadeva.
Pate 6 In obedience to the command of His friend, Lord Sr K{Ia pointed out the
enemies. (p. 487)
Plate 7 "He got down from the chariot, took up its wheel, and ran towards me
hurriedly,just like a lion goes to kill an elephant." (p. 490)
Plate 8 Kl)a's deep loving attitude attracted the damsels of Vrajadhama. (p. 495)
Plate 9 The go pi imitated the characteristic movements of the Lord. (p. 495)
Plate 10 K{Ia departed from the city of Hastinapura. (p. 549)
Plate II The citizens of Dvaraka, having heard the vibration of KQa's conchshell,
ran towards Him fast. (p. 557)
Pate 12 The queens first embraced the Lord in the innermost recesses of their hearts.
Then they embraced Him visually, and then they sent their sons to embrace Him.
(p. 592)
Plate 13 King Yudhit. hira, very much satisfed by the birth of Maharaja Parikit, had the purifcatory birth
ceremony performed. (p. 622)
Srlmad-Bhagavatam
ALL GLORY TO SRT GURU AND GAURANGA
Srlmad-Bhagavatam
of
KSNA-DVAIPAYANA VYSA
kunty uvica
namasye puruam tvidyam
isvaram prakrtef param
alakyam sarva-bhutinim
antar bahir avasthitam
(p. 391)
OTHER BOOK by
His Divine Grace A.C. Bhakivedanta sami Pbhupada
Bhagavad-giti As It Is
Teachings of Lord Citanya
Kr!la, the Supreme Personality of Godhead (2 volumes)
Easy Journey to Other Planets
Kr!lU Consciousness: The Topmost Yoga System
Te Nectar of Devotion
Te Krf!la Consciousness Movement is the Genuine Vedic Way
Back to Godhead Magazine (Founder)
Srimad-Bhagavatam
First Canto
"Creation"
<Part Two-Chapters 8-12>
With the Original Sanskrit Text,
Its Roman Transliteration, Synonyms,
Translation and Elaborate Purports by
His Divine Grace
A.C. Bhaktivedanta swami Prabhupada
Founder-Acarya of the International Society for Krishna Consciousness

THE BHAKTIVEDANTA BOOK TRUST
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Readers interested i the subject matter of this book
are invited by the International Society for Krishna Consciousness
to correspond with its Secretary.
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1972 the Bhaktivedanta Bok Trust
ALL RIGHTS RESERVED
Library of Congress Catalogue Card Number: 70-127183
International Standard Book Number: 0-912776-29-3
Printed by Dai Nippon Printing Co., Ltd., Tokyo, Japan
TABLE OF CONTENTS
CHAPTER EIGHT
Prayers by Queen KuntT and ParTkit saved 375
Mourning of the Kuru Family 376
Maharaja Yudhithira Begins to Reign 379
Parikit Saved by Lord Krt:a 382
The All-Powerful Lord
388
Prayers by Kunti
390
The Lord Is Beyond the Range of the Senses 392
Krt:a, the Son of Vasudeva and N anda 395
His Transcendental Position 397
Aristocracy Is a Disqualification for a Devotee 402
Lord Krta, a Mystery for Nondevotees 408
Kunti and Y asoda 411
Kunti's Feelings of Separation 420
Maharaja Yudhithira's Feelings of Sorrow 432
CHAPTER NINE
The Passing Away of BhTmadeva
in te Presence of Lord Kf$Oa
Preparation for Bhimadeva 's Passing A way
Assembly of All Learned Scholars
His Sympathy for the Palavas
His Astonishment at the Pal)avas' Plight
Supernatural Power Recognized
Estimation of Krt:a by Bhimadeva
v
439
439
443
452
456
457
459
Vl
Maharaja Yudhihira Instructed by Bluma 468
Bhima's Prayer for Krla 479
Lord Krla 's Beauty on the Battlefield
482
Fighting in Devotional Service
487
Krla Served by Martial Spirit
489
The Fighters' Salvation in the Presence of the
Lord 492
Bhimadeva Breathes His Last
502
CHAPTER TEN
Departure of Lord Kroa for ovaraka
sn
The Goverment of Maharaja Yudhihira 511
The Lord Satisfied 512
The World State Under One Ruler 513
Prosperity of the World 514
Nature's Gifts
516
People Free from All Anxieties 519
The Lord's Returning Home 521
Separation Keenly Felt 522
Farewell to the Lord 524
A Scene of Spiritual Atmosphere 526
Ladies Talk Philosophy
531
The Estimation of Lord Krla 533
The Object of Vedic Knowledge 538
The Lord's Specific Appearance 539
Glorified Families 541
Dvaraka More Than Heaven S42
Glory to the Women Whose Husband Is the Lord
545
Affection of the King for Krla 550
Provinces the Lord Passed Through
551
VLl
CHAPTER ELEVEN
Lord Krra's Entrance into ovaraka 555
The Lord's Arrival Heralded
555
Description of Dviraki 565
MG
7
Festive Mood
568
Cleansed Roads Sprinkled with Scented Water
569
Houses Decorated
570
Devotee Prostitutes
575
The Lord's Blessings for All
579
Festival of Seeing the Lord
586
The Lord Meets His Mothers
588
Feelings Expressed
590
Mission Fulfilled
595
The Lord's Family Life Explained 597
His Transcendence
599
His Potency Inconceivable 602
Womanly Estimate of the Lord 604
CHAPTER TWELVE
Birth of Emperor ParJkit 607
Maharaj a Yudhithira, the Welfare King 611
His Widespread Fame 613
His Nonattachment to Material Happiness 614
Parikit Obseres the Lord in the Womb 615
His Thumb-like Shape 616
Four-handed Lord, Revolving His Club 617
Pariit Takes Birth at an Auspicious Moment
621
Birth Ceremony of Parikit 622
The King's Charity 624
vnt
The Brih maras
'
Foretelling
The King's Inquiry on Pariit's Future
Parikit's Future Foretold
Comparison to Great Souls
His Sad Death Foretold
Why He Was Known as Parikit
The Kiug Performs Y ajias
The Lord Goes Back With Auna
628
629
631
632
647
651
656
660
CHAPTER EIGHT
Prayers by aueen KuntT
and ParTk$it saved
TEXT 1

3? r I
u rw :
: II II
sita uvica
atha te samparetinim
svinim udakam icchatim
datum sa k!Ii gangiyir
puraskrtya yayu/ striya/
suta/ uvaca-Suta said; atha-thus; te-the Parlavas; samparetanam
of the dead; svinim-of the relatives; udakam-water; icchatim-willing to
have; ditum-to deliver; sa lzrif-along with Lord Krra; gangiyim-on
the Ganges; puraslqtya-putting in the front; yayuf-went; stryaf-the
women.
TRANSLATION
Sita Gosvami said: Thereafter the Paava, desiring to deliver water
to the dead relatives who had desired it, went to the Ganges with Lord
Kra. The ladies walked in front.
PURPORT
To date it is the custom in the Hindu society to go to the Ganges or to
any other sacred river to take bath when death occurs in the family. Each
of the family members pours out a potful of the Ganges water for the
departed soul and walks in a procession, with the ladies in the front. The
375
376 Srimad-Bhigavatam
[Canto 1, Ch. 8
Parsavas also followed the rules more than five thousand years ago. Lord
K[r.a, being a cousin of the Parsavas, is also amongst the family members.
TEXT 2
te niniyodakarh sare
vilapya ca bhrsar punaft
ipluti hari-pidibja-
rajafl puta sarij jale
te-a!l of them; niniya-having offered; u.dakam-water; sarve-every one
of them; vilapya-having lamented; ca-and; bl![sam-sufficiently;punaf
again; iplutif-took bath; hari-pidibja-lotus feet of the Lord; rajaf-dust;
pita-purified; sarit-of the Ganges; jale-in the water.
TRANSLATION
Having lamented over them and sufficiently offered Ganges water,
they bathed in the Ganges, whose water is sanctified due to being mixed
with the dust of the lotus feet of the Lord.
TEXT 3
f WR m 1 I
'tif: II II
tatrisinarh kur-patirh
dhrtaritrr sahinujam
gindhirirh pu tra-sokirtir
prthirh knT.ir ca midl.m1af,
tatra-there; isinam-sitting; kuru-patim-thc King of the Kurus;
dh_taritram-Dhrtaratra; saha anujam-with his younger brother;
gindhinm-Gandhari; putra-son; soka-artam-overtaken by bereavement;
p.thim-Kunti; knrim-Draupadi; ca-also; midhavaf-Lord Sr KrTa.
Text 4)
Payers by Queen Kunti 377
TRANSLATION
There
the King of the Kurus, Maharaja Y udhithira, along with his
younger
brothers, Dhrtalitra, Gandhari, Kunti, Draupadi and also Lord
Krsna
all sat, overwhelmed with grief .
. . . '
PURPORT
The Battle of Kuruketra was fought between family members, and thus
all affected persons were also family members like 1aharaja Yudhitfira
and brothers, Kunti, Draupadi, Subhadra, Dhrtaratra, Gandhari and her
daughters-in-law, etc. All the principal dead bodies were in some way or
other related with each other, and therefore the family grief was com
bined. Lord Kr!la was also one of them as a cousin of the Pa!lavas and
nephew of Kunti, as well as brother of Subhadra, etc. The Lord was,
therefore, equally sympathetic toward all of them, and therefore He began
to pacify them befittingly.
sintvayimisa munibhir
hata-bandhii suciritin
bhiteU kilsya gatir
darsayan napratikriyim
sintvayimasa-pacified; munibhift -along with the munis present there;
hata-bandhun-those who lost their friends and relatives; sncaritan-all
shocked and affected; bhuten-unto the living beings; kalasya-of the
supreme law of the Almighty; gatim-reactions; darsayan-demonstrated;
na-no; prtikriyim-remedial measures.
TRANSLATION
Lord Sr Kr!l
a and the munis began to pacify those who were shocked
and affected, citing the stringent laws of the Almighty and their reactions
upon living beings.
378 Srimad-Bhagavatam [Canto l, Ch. 8
PURPORT
The stringent laws of nature under the order of the Supreme Personality
of Godhead cannot be altered by any living entity. The living entities are
eternally under the subjugation of the Almighty Lord. The Lord makes all
the laws and orders, and these laws and orders are generally called dharma
or religion. No one can create any religious formula. Bona fide religion is
to abide by the orders of the Lord. The Lord's orders are clearly declared
in the Bhagavad-giti. Everyone should follow Him only or His orders, and
that will make all happy, both materially and spiritually. As long as we are
in the material world, it is our duty to follow the orders of the Lord, and
if by the grace of the Lord we are liberated from the clutches of the
material world, then in our liberated stage also we can render transcen
dental loving service unto the Lord. In our material stage we can neither
see ourselves nor the Lord for want of spiritual vision. But when we are
liberated from the material affection and are situated in our original
spiritual form we can see both ourselves as well as the Lord face to face.
Mukti means to be reinstated in one's original spiritual status after giving
up the material conception of life. Therefore, human life is specifically
meant for qualifying ourselves for this spiritual liberty. Unfortunately,
under the influence of illusory material energy, we accept this spot-life for
a few years only as our permanent existence and thus become illusioned
by possessing so-called country, home, land, children, wife, community,
wealth, etc., which are false representations created by miyi (illusion).
And under the dictation of miyi, we fight \vith one another to protect
these false possessions. By cultivating spiritual knowledge, we can realize
that we have nothing to do with all this material paraphernalia. Then at
once we become free from material attachment. And this clearance of the
misgivings of material existence at once takes place by association of the
Lord's devotees who are able to inject the transcendental sound into the
depth of the bewildered heart and thus make him practically liberated
from all lamentation and illusion. That is a summary of the pacifying
measures for those affected by the reaction of stringent material laws,
exhibited in the forms of birth, death, old age and disease,. insoluble
factors of material existence. The victims of war, namely, the family
members of the Kurus, were lamenting the problems of death, and the
Lord pacified them on the basis of knowledge.
TEXT 5
m: - 1
tT : q: II II
Text 5)
Prayers by Queen Kunti
sidhayitvijita-satro
svam rijyarh kitavair hrtam
ghitayitvisato rijia
kaca-sparsakatiyua
379
sadhayitvi-having executed; ajata-satro-of one who has no enemy;
svam rajyam-own kingdom; kitava0-by the clever (Duryodhana and
party); hrtam-usurped; ghitayitvi-having killed; asata[l-the unscrupu
lous; rijrwl-of the queen's; kaca-bunch of hair; sparsa-roughiy
handled; Tata-decreased; iyua/-by the duration of life.
TRANSLATION
The clever Duryodhana and his party cunningly usurped the kingdom
of Yudhithira, who had no enemy. By the grace of the Lord, the recovery
was executed, and the unscrupulous kings who joined with Duryodhana
were ke by Him. Others also died, their duration of life being decreased
for their having roughly handled the hair of Queen Draupadi.
PURPORT
In the glorious days, or before the advent of the age of Kali, the
brihma[as, the cows, the women, the children and the old men were
properly given protection.
L The protection of the brihmartas maintains the institution of varra
and irama, the most scientific culture for attainment of spiritual life.
2. The protection of cows maintains the most miraculous form of food,
i.e., milk for maintaining the finer tissues of the brain for understanding
higher aims of life.
3. The protection of women maintains the chastity of society by which
we can get a good generation for peace, tranquility and progress of life.
4. The protection of children gives the human form of life its best
chance to prepare the way of liberty from material bondage. Such pro
tection of children begins from the very day of begetting a child by the
purificatory process of Garbhidhina-sarhskira, the beginning of pure life.
5 . . The protection of the old men gives them a chance to prepare them
selves for better life after death. This complete outlook is based on factors
leading to successful humanity as against the civilization of polished cats
and dogs.
The killing of these innocent creatures is totally forbidden because even
by insulting them ore loses one's duration of life. In the age of Kali they
380 Srimad-Bhagavatam [Canto 1, Ch. 8
are not properly protected, and therefore the duration of life of the
present generation has shortened considerably. In the Bhagavad-giti it is
stated that when the women become unchaste for want of proper pro
tection, there are unwanted children called varra-smikaras. To insult a
chaste woman means to bring about disaster in the duration of life.
Duttasana, a brother of Duryodhana, insulted Draupadi, an ideal chaste
lady, and therefore the miscreants died untimely. These are some of the
stringent laws of the Lord, mentioned above.
TEXT 6
ft I
: tq W f II II
yijayitvasvamedhais tam
tribhir uttamakalpaka*
tad-yasa pivanarh diku
sata-manyor ivitanot
yijayitvi-by performing; asvamedhaif-yajia in which a horse i
sacrificed; tam-him (King Yudhithira); tribhif! -three; uttama-best;
kalpakai-supplied with proper ingredients and performed by able priests;
tat-that; yasa[-fame; pivanam-virtuous; diku-all directions; sata
nwnyo[-Iike the one who performed one hundred such sacrifices; iva
like; atanot-performed.
TRANSLATION
Lord Sri Kr!la caused three well-performed ASvamedha-yajias [horse
sacrifices] to be conducted by Maharaja Y udhithira and thus caused his
virtuous fame to be glorified in all directions, like that of Indra, who had
performed one hundred such sacrifces.
PURPORT
This is something like the preface of the performances of Asvamedha
yajia by Maharaja Yudhithira. The comparison of 1aharaja Yudhithira
to the King of heaven is significant. The King of heaven is thousands and
thousands of times greater than Maharaja Yudhithira in opulence, yet the
fame of Maharaja Yudhithira was not less. The reason is that Maharaja
Text 7]
381
Yudhithira was a pure devotee of the Lord, and by His grace only he was
on the level of the King of heaven, even though King Yudhithira per
formed only three yajias, whereas the King of heaven performed hundreds.
That is the prerogative of the devotee of the Lord. The Lord is equal to
everyone, but a devotee of the Lord is more glorified because he is always
in touch with the all-great. The sun rays are equally distributed, but still
there are some places which are dark always. This is not due to the sun but
to the receptive power. Similarly, those who are cent percent devotees of
the Lord get the full-fledged mercy of the Lord, which is aways equally
distributed everywhere.
TEXT 7
imantra pir-u-putrirs ca
saineyoddhava-sar yuta
dvaipiyanidibhir vipraif
pijitaif prtipijita
imantra-inviting; pirfu-putrin-all the sons of PalQu; ca-also;
saineya-Satyaki;uddhava-Uddhava;saryuta-accompanied;dvaipiyana
idibhi-by the ri like Vedavyasa, etc.; viprai[t-by the brihmaras;
pijitai- being worshiped; pratipujita-also the Lord reciprocated
equally.
TRANSLATION
Lord Sr Kr!a then prepared for His departure. He invited the sons of
Pa!U, after having been worshiped by the brahma!.aS, headed by Sria
Vyasadeva. The Lord as reciprocated greetings.
PURPORT
Apparently Lord Sri Kr!la was a katrya and was not worshipable
by the brihmaras. But the brihmaras present there, headed by Srila
Vyasadeva, a knew Him to be the Personality of Godhead, and therefore
they worshiped Him, but the Lord reciprocated the greetings just to honor
the social order that a katriya is obedient to the orders of the b rihmaras.
382 Srmad-Bhagavatam [Canto l, Ch. 8
Although Lord Sri Kfpa was always offered the respects of the Supreme
Lord from all responsible quarters, the Lord never deviated from the
customary usages between the four orders of society. The Lord purposely
observed all these social customs so that others would follow Him in the
future.
TEXT 8
f m mTm: 1
s 'II II
gantur krtamatir brahman
dvirakirh ratham isthita
upalebhe 'bhidhivantim
uttarir bhaya-vihvalim
gantum-just desiring to start; krtamati-having decided; brahman-0
brihmara; dvirakim-towards Dvaraka; ratham-on the chariot; isthita
seated; upalebhe-saw; abhidhivantim-coming hurriedly; uttarim-Uttar a;
bhaya-vihvalim-being afraid.
TRANSLATION
As soon a He seated Himself on the chariot to start for Dvaraka, He
saw Uttara hurrying toward Him in fear.
PURPORT
All members of the family of the Pap9avas were completely dependent
on the protection of the Lord, and therefore the Lord also protected all
of them in all circumstances. The Lord protects everyone, but one who
depends completely upon Him is especially looked after by the Lord. The
father is more attentive to the little son who is exclusively dependent on
the father.
TEXT 9
:-
t P i I
: m'II Q II
Text 10) Prayers by Queen Kunti
uttarovica
pihi pihi mahi--ogin
deva-deva jagat-pate
ninyam tvad abhayam pasye
yatra mrtyu[l parasparam
383
uttaraf uvica-Uttar a said; pihi pihi-protect, protect; mahi-yogin-the
greatest mystic; deva-deva-the worshipable of the worshiped;jagat-pate-
0 Lord of the universe; na-not; an yam-anyone else; tvat-Your; abhayam
-fearlessness; pasye-do I see; yatra-where there is; m.tyuf-death;
parsparam-in the world of duality.
TRANSLATION
Uttara said: 0 Lord of lords, Lord of the universe! You are the
greatest of the mystics. Please protect me, for there is no one else who can
sve me from the clutches of death in this world of duality.
PURPORT
This material world is the world of duality in contrast with the oneness
of the absolute realm. The world of duality is composed of matter and
spirit, whereas the absolute world is complete spirit without any tinge of
the material qualities. In the dual world everyone is falsely trying to
become the master of the world, whereas in the absolute world the Lord is
the Absolute Lord and all others are His absolute servitors. In the world of
duality everyone is envious of all others, and death is inevitable due to the
dual existence of matter and spirit. The Lord is the only shelter of fearless
ness for the surrendered soul. No one can save himself from the cruel
hands of death in the material world without having surrendered himself
at the i:llus feet of the Lord.
TEXT 10
3fi TPr 4 m I
1 ; l i r fWq tl I II o II
abhidravati mim isa
saras taptiyaso vibho
kimam dahatu mim nitha
mi me garbho nipityatim
384
Srimad-Bhagavatam [Canto l, Ch. 8
abhidrvati-coming towards; mim-me; "a-0 Lord; sar[-the arrow;
tapta-fiery; ayasa[-iron; vibho-the great; kimam-desire; dahatu-let it
burn; mim-me; nitha-my protector; mi-not; me-my; garbha[
embryo; nipityatin1-be aborted.
TRANSLATION
0 my Lord, You are all-powerful. A fiery iron arrow is coming
towards me fast. My Lord, let it burn me personally, if You so desire,
hut please do not let it burn and abort my embryo. Please do me this favor,
my Lord.
PURPORT
This incidence took place after the death of Abhimanyu, the husband
of Uttara. As the widow of Abhimanyu, she should have followed the
path of her husband, but because she was pregnant and Maharaja Pariit,
a great devotee of the Lord, was lyng in embryo, she was responsible for
his protection. The mother of a child has a great responsibility in giving all
protection to the child, and therefore she was not ashamed to express this
frankly before Lord Krtla. Uttara was the daughter of a great king, the
wife of a great hero and student of a great devotee, and later she was the
mother of a good king also. She was fortunate in every respect.
TEXT ll
(
i ! l :F : I
q II II
sita uvica
upadhirya vacas tasyi
bhagaviri bhakta-vatsala[
apirz!avam idar kartur
draurzer astrm abudhyata
sitab uvaca-Sita Gosvami said; upadharya-by hearing her patiently;
vaca[-words; tasyi[-her; bhagavin-the Personality of Godhead; bhakta
vatsala[-He who is very much affectionate towards His devotees;
apirz !avam-without the existence of the Pil)tavas' descendants; idam-
Text 12)
385
this; kartum-in order to do it; draur-ef-of the son of Dropacarya; astrm
-weapon; abudhyata-understood it.
TRANSLATION
Suta Gosvami said: Lord Sri Krfa, who is always very much affec
tionate to His devotees, having patiently heard her words, could at once
understand that ASvatthama, the son of Dro!lacarya, had thrown the
brahmastra to finish the last life in the Pa!lc;ava family.
PURPORT
The Lord is impartial in every respect, but still He is inclined towards
His devotees because there is a great necessity of this for everyone's well
being. The Papc;ava family is a family of devotees, and therefore the Lord
wanted them to rule the world. That was the reason that He vanquished
the rule of the company of Duryodhana and established the rule of
Maharaja Yudhithira. Therefore, He wanted to protect 1aharaja Pariit
also, who was lying in embryo. He did not like the idea that the world
should be without the Pap.avas, the ideal family of devotees.
TEXT 12
CN wg t: q
m I
3osl';" l 1 :II Z II
tarh y evitha muni-srefha
pir{avif paica siyakin
itmano'bhimukhin diptin
ilkyis triry upidaduf
tarhi. for that; eva-alo; atka-therefore; muni-srefha-0 chief amongst
the munis; pir{avif-all the sons of Pap9u; paica-five; siyakin
weapons; itmanaf-own selves; abhimukhin-towards; diptin-glaring;
ilakya-seeing it; astriri-weapon; upidaduf-took up.
TRANSLATION
0 foremost amongst the great thinkers [ munis] [ Saunaka) , seeing the
glaring brahmastra proceeding towards them, the Pa!lc;avas took up their
five respective weapons.
386 Srimad-Bhagavatam [Canto l, Ch_ 8
PURPORT
The brhmistras are finer than the nuclear weapons. Asvatthama dis
charged the brhmistrs simply to kill the Pa!9avas, namely the five
brothers headed by Maharaja Yudhithra and their only grandson lying
within the womb of Uttara. Therefore the brahmistra, more effective and
finer than the atomic weapons, was not as blind as the atomic bombs.
When the atomic bombs are discharged they do not disciiminate between
the target and others. iainly the atomic bombs do harm to the innocent
because there is no control. The brahmistr is not like that. It marks out
the target and proceeds accordingly without harming the innocent.
TEXT 13
vyasanarh viya tat teim
anan ya-viayitmanim
sudarsanena svistrera
svinirh rkirh vyadhid vibhu[
vyaanam-great danger; viya-having observed it; tat-that; teim
their; ananya-any other; viaya-means; itmanim-thus inclined;
sudarsanena-by the wheel of Sr Krfa; sva astrera-by the weapon;
svinim-of His own devotees; rk{im-protection; vyadhit-did it; vibhu{
-the Almighty.
TRANSLATION
The Almighty Personality of Godhead Sri Kfl)a, having observed that
a great danger was befalling His unalloyed devotees who were fully
surrendered souls, at once took up His Sudarsana disc in order to protect
them.
PURPORT
The brahmistra or the supreme weapon released by Asvatthama was
something similar to the nuclear weapon but with more radiation and
Text 14] Pra
y
ers b
y
Queen Kunti 387
heat. This brahmistra is the product of a more subtle scien e, being the
product of a finer sound or mantr recorded in the Vedas. Another
advantage of this weapon is that it is not blind like the nuclear weapon
because it can be directed only to the target and nothing else. svatthama
relea ed the weapon just to finish all the male member of Pa!19u 's
family; therefore in one sense it was more dangerous than the atomic
bombs because it could penetrate even the most protected place and
would never miss the target. Knowing all this, Lord Sri Kr!la took up
at once His personal weapon to protect His devotees, who did not know
anyone other than Kr!la. In the Bhagavad-giti the Lord has clearly
promised that His devotees are never to be vanquished. And He behaves
according to the quality or degree of the devotional service by the
devotees. Here the word ananya-viayitmanim is significant. The Par)tlavas
were cent percent dependent on the protection of the Lord, although
they were all great warriors themselves. But the Lord neglects even the
greatest warrior and also vanquishes them in no time. When the Lord saw
that there was no time for the Pa!19avas to counteract the brahmistra of
ASvatthama, He took up the weapon even at the risk of breaking His own
vow. Although the Battle of Kuruketra was almost finished, still, accord
ing to His vow, He should not have taken up His own weapon. But the
emergency was more important than the vow. He is better known as the
bhakta-vatsala, or the lover of His devotee, and thus He preferred to
continue as bhakta-vatsala than to be a worldly moralist who never breaks
his solemn vow.
TEXT 14
:: a'i tl m: 1
qpsst m: 1111
antastha sarva-bhutii niim
itmi yogesvaro hari
svamii yayi "vr!od garbham
vairityi kuru-tantave
antafthaf.-being within; sara-all; bhutinim-of the living beings;
itm!-soul; yoga-isvara-the Lord of all mysticism; harf.-the Supreme
Lord; svamiyayi-by the personal energy; ii vr!ot-covered; garbham
embryo; vairityif-of Uttara; kur-tantave-for the progeny of Maharaja
Kuru.
TRANSLATION
The Lord of supreme mysticism Sri Kr!la resides within everyone's
heart as the Paramatma. As such, just to protect the progeny of the Kuru
dynasty, He covered the embryo of Uttara by His personal energy.
PURPORT
The Lord of supreme mysticism can simultaneously reside within
everyone's heart, or even within the atoms, by His Paramatma feature,
His plenary portion. Therefore, from within the body of Uttara He
covered the embryo to save Maharaja Pariit and protect the progeny of
Maharaja Kuru in which King Pa!lU was also a descendant. Both the sons
of Dhftari!ra and those of Pa!lu all belonged to the same dynasty of
1aharaja Kuru; therefore both of them were generally known as Kurus.
But particularly, when there were differences between the two brothers'
families, the sons of Dhftari!ra were known as Kurus while the sons of
Par:u were known as Pi!lavas. Since the sons and grandsons of D hftari!ra
were all killed in the Battle of Kuruketra, the last son of the dynasty is
thus designated as the son of the Kurus.
TEXT 15
ilq I
3m 11'11
yadyapy astram brahma-siras
tv amogham cipratikriyam
viravam teja isadya
samasimyad bhrg dvaha
yadyapi-although; astram-weapons; brahma-Brahma; sira{-supreme;
tu-but; amogham-without check; ca-and; apratikriyam-not to be
counteracted; vaisrwvam-in relation with Vi!lu; teja{-strength; isidya
being confronted with; samasamyat-was neutralized; bhrgidvaha-0 glory
of the family of Bhfgu.
TRANSLATION
0 Saunaka, although the supreme brahmastra weapon released by
Avatthama was irresistible and without check or counteraction, when
confronted by the strength of Vi!lU [Lord Kf!la], it was neutralized and
foiled.
Text 16]
Prayers by Queen Kunti 389
PURPORT
In the Bhagavad-giti it is said that the brahmajyoti or the glowing
effulgence transcendental is resting on Lord Sri KrJa. In other words,
the glowing effulgence kriown as brahmatejas is nothing but the rays of the
Lord, just as the sun rays are rays of the sun disc. So this Brahma
weapon also, although materially irresistible, could not surpass the supreme
strength of the Lord. The weapon called brhmasirs, released by
Asvatthama, was neutralized and foiled by Lord Sri Krla by His own
energy; that is to say, He did not wait for any other's help because He is
absolute.
TEXT 16
'l JS I
" r
Oli : 1111
m marhsthi hy etad iscaryarh
sarviscaryamaye 'cyute
ya idarh miyayi devyi
sraty avati hanty aja[
mi-do not; marhsthi[-think it; hi-certainly; etat-all these; iscaryam
-wonderful; sara-all; ascaramaye-in the all-mysterious; acyute-the
infallible; ya[-one who; idam-this (creation); miyaya-by His energy;
devyi-transcendental; s.rati-creates; avati-maintains; hanti-annihilates;
aja[-unborn.
TRANSLATION
0 brahmaJaS, do not think this to be especially wonderful in the
activties of the mysterious and infallible Personality of Godhead. It is so
because He, by His own transcendental energy, maintains and annihilates
all material things, although He Himself is unborn.
PURPORT
The activities of the Lord are always inconceivable to the tiny brain of
the living entities. Nothing is impossible for the Supreme Lord, but all His
actions are wonderful for us, and thus He is always beyond the range of
our conceivable limits. The Lord is the all-powerful, all-perfect Personality
of Godhead. The Lord is cent percent perfect, whereas others, namely
390
Brahma, 1iraya1a, Siva, the demigods and all other living beings, possess
only different percentages of such perfection. No one is equal to or greater
than Him. He is unrivalled.
TEXT 17
(

Z' l
wlfq{ 'Oil mr II <
brahma-tejo vinirmuktair
itmajaif saha kn1ayi
prayiribhimukhmh kn1am
idam iha prthi sati
brahma-teja[-radiation of the brahmistr; vinirmuktai-being saved
from; itmajai,-along with her sons; saha-with; k_Tayi-Draupad;
prayira-outgoing; abhimukham-towards; kn1am-unto Lord KrIa;
iam-this; iha-said;prthi-Kunti; sati-chase, devoted to the Lord.
TRANSLATION
Thus saved from the radiation of the brahmastra, Kunti, the chaste
devotee of the Lord, and her five sons and Draupadi, addressed Lord Kra
a He started for home.
PURPORT
Kunti is described herein as sati, or chaste, due to her unalloyed devo
tion to Lord Sri Kra. Her mind will just now be expressed in the follow
ing prayers for Lord Kra. A chaste devotee of the Lord does not look to
others, namely any other living being or demigod, even for deliverance
from danger. That was all along the characteristic of the whole family of
the Pat;uavas. They knew nothing except Krqa, and therefore the Lord
was also always ready to help them in all respects and in all circumstances.
That is the transcendental nature of the Lord. He reciprocates the de
pendence of the devotee. One should not, therefore, look for help from
imperfect living beings or demigods, but one should look for all help from
Lord Kr!la, who is competent to save His devotees. Such a chaste devotee
also never asks the Lord for help, hut the Lord, out of His own accord, is
always anxious to render it.
Text 18)
TEXT 18
'
I1W 1
. ' '
3 W TPIIII
kunty uvica
namasye puruam tvidyam
ivarm prkrte param
alakyarh saroa-bhutinim
antar bahir avasthitam
391
kunti nvica-Srimati Kunti said; namasye-let me how down;
pnruam-the Supreme Person; tvi-You; idyam-the original; ivarm
-the controller; prakrte[-of the material cosmos; param-beyond;
alakyam-the invisible; saroa-all; bhutinim-of living beings; anta
within; bahi[-without; avasthitam-existing.
TRANSLATION
Srimati Kunti said: 0 KrIa, I offer my obeisances unto You because
You are the original personalty and are unaffected by the qualities of the
material world. You are existing both within and without everything, yet
You are invisible to all.
PURPORT
Srimati Kuntidevi was quite aware that Krla was the original PersonaJi
ty of Godhead, although He was playing the part of her nephew. Such an
enlightened lady could not commit a mistake by offering obeisances unto
her nephew. Therefore, she addressed Him as the original puma beyond
the material cosmos. Although all living entities are also transcendental,
they are neither original nor infallible. The living entities are apt to fall
down under the clutches of material nature, but the Lord is never like that.
In the Vedas, therefore, He is described as the chief amongst all living en
tities. Then again He is addressed as ivara, or the controller. The living
entities or the demigods like Indra, Candra, Surya, etc., are also to some
extent isvar, but none of them is the supreme ivara or the ultimate con
troller. He is the paramesvara, or the Supersoul. He is both within and with-
out. Although He was present before Srimati Kunti as her nephew, He
was also within her and everyone else. In the Bhagavad-gita the Lord says
(Bg. 15.15), "I am situated in everyone's heart, and due to Me only one
remembers, forgets and is cognizant, etc. Through all the Vedas I am to
be known because I am the compiler of the Vedas, and I am the teacher of
the Vedanta." Queen Kunt1 affirms that the Lord, although both wthin
and without all living beings, is still invisible. The Lord is, so to speak, a
puzzle for the common man. Queen Kunti experienced personally that
Lord Kr'la was present before her, yet He entered within the womb of
Uttara to save her embryo from the attack of Asvatthama's brahmastra.
Kunt1 herself was puzzled whether Sri KH'la is all-pervasive or localized.
In fact, He is both, but He reserves the right of not being exposed to per
sons who are not surrendered souls. This checking curtain is called the
maya energy of the Supreme Lord, and it controls the limited vsion of the
rebelled soul. It is explained as follows.
TEXT 19
I
+ - ;? ll
maya-javanikicchannam
ajiidhokajam avyayam
na lakyase miha-drf
na[o ni[yadharo yatha
maya-deluding; javanika-curtain; acchannam-covered by; ajia
ignorant; adhokajam-beyond the range of material conception (tran
scendental); avyayam-irreproachable; na-not; lakuase-observed; mitha
d.ri-by the foolish observer; na[af-artist; ni[ya-haraf-dressed as a
player; yatha-as.
TRANSLATION
Being beyond the range of limited sens perception, the eternally
irreproachable factor covered by the curtain of deluding energy, You
are invisible to the foolish obsrver, exactly a an actor dressed as a player
i not recognized.
Te' 19)
PURPORT
In the Bhagavad-giti the Lord affirms that less intelligent personv mis
take
Lord Sri Kr'la to be an ordinary man like us, and thus they deride
Him. The same is confirmed herein by Queen Kunti. The less intelligent
persons are those who rebel against the authority of the Lord. Such per
ons are known as asuras. The asuras cannot recognize the Lord's authority.
When the Lord appears Himself amongst us, as Rama, Nrsimha, Varaha or
in His original form a Krl)a, He performs many wonderful acts which
are humanly impossible. As we shall find in the Tenth Canto of this great
literature, Lord Sri Kr'a exhibited His humanly impossible activities even
from the days of His lying in the lap of His mother. He killed the Ptttana
witch, although she smeared her breast ith poison just to kill the Lord.
The Lord sucked her breast like a natural baby, and He sucked out her
very life also. Similarly, He lifted the Govardhana Hill, just as a boy
picks up a frog's umbrella, and stood several days continually just to give
protection to the residents of Vrndavana. These are some of the super
human activities of the Lord described in the authoritative Vedic literatures
like the Purirws, Itihisas (histories), Upaniads, etc. He has delivered
wonderful instructions in the shape of the Bhagavad-giti. He has shown
marvelous capacities as a hero, as a householder, as a teacher and as a
renouncer. He is accepted as the Supreme Personality of Godhead by such
authoritative personalities as Vyasa, Devala, Asita, Narada, Madhva,
Sankara, Ramanuja, Sri Caitanya Mahaprabhu, ]Iva Gosvami, Visvanatha
Cakravart, Bhaktisiddhanta Sarasvati and all other authorities of the line.
He has Himself declared as much in many places of the authentic litera
tures. And yet there is a class of men with demoniac mentality who are
always reluctant to accept the Lord as the Supreme Absolute Truth. This
is partially due to their poor fund of knowledge and partially due to their
stubborn obstinacy which results from various misdeeds in the past and
present. Such persons could not recognize Lord Sri Krwa even when He
was present before them. Another difficulty is that those who depend
more on their imperfect senses cannot realize Him as the Supreme Lord.
Such persons are like the modern scientist. They want to know everything
by their experimental knowledge. But it is not possible to know the
Supreme Person by imperfect experimental knowledge. He is described
herein as adhokaja, or beyond the range of experimental knowledge. All
our senses are imperfect. We claim to observe everything and anything, but
we must admit that we can observe things under certain material condi-
394 Srimad-Bhaavatam
[Canto I, Ch. 8
tions only, which are also beyond our controL The Lord is beyond the
ob ervation of sense perception. Queen Kunti accepts thi deficiency of
the conditioned soul, especially of the woman class who are less intelligent.
For less intelligent men there must be such things as temples, mosques or
chun:hes so Lhat they may begin to recognize the authority of the Lord
and hear about Him from authorities in such holy place". For less intelli
gent men, such beginning of spiritual life is essential, and only foolish men
decry the establishment of such places of worship, which are required to
raise the standard of spiritual attributes for the mass of people. For lss
intelligent person , bowing down before the authority of the Lord, as is
generally done in the temples, mosques or churches, is as beneficial as it is
for the advanced devotees to meditate upon Him by active service.
TEXT 20
T+t ; 1
ff: lloll
tathi parama-hamsinir
muninim amalitmanim
bhak ti-yoga-vihin-irtham
katham pasyema hi striya
tathi-besides that;parama-hamsinim-of the advanced transcendental
ists muninim-of the great philosophers or mental speculators; amala
itmanim-those whose minds are competent to discer between spirit
and matter; bhakti-yoga-the science of devotional service; vidhina-artham
-for executing; katham-how; pasyema-can observe; hi-certainly; striyaf
-women.
TRANSLATION
You Yourself descend to propagate the transcendental science of
devotional service unto the hearts of the advanced transcendentalists and
mental speculators who are purified by being able to discriminate between
matter and spirit. How, then, can we women know You perfectly?
PURPORT
Even the greatest philosophical speculators cannot have acce to the
region of the Lord. It is said in the Upaniads that the Supreme Truth
Text 21)
395
Asolute Personality of Godhead is beyond the range of the thinking
power of the greatest philosopher. He is unknowable by great learing or
by the greatet brain. He is only knowable b one ' ho has l lis mercy.
Oth rs may go on thinking about Him for years together, yel lie is till
knowable. This very fact is corroborated by the Queen, and .lw i pla. ing
the part of an innocent woman. Women in general are unable to speculate
like philosophers, but they are blessed by the Lord Lecause they believe at
once in the uperiority and almightines of the Lord, and Uu1 I hey offer
obei ance without reservation. The Lord is so kind that lie does not only
oho\ special fa or to one who is a great philosopher . ffc know: the sin
cerity of purpo e. For this reason onl , women generally asscmLI in great
number in any sort of religious function. In every country and in e cry
sect of religion it appears that the women are more interc ted than the
men. This simplicity of acceptance of the authority of the Lord IS more
effective than showy insincere religious fervor.
TEXT 21
tA : I
;R w'T ;I: II II
k!Iiya visudeviya
devaki-nandaniya ca
nanda-go pa-k umiriya
govindiya namo namaf
krguiya-the Supreme Lord; visudeviya- unto the son of Vasudeva;
devaki-nandaniya-unto the son of Devaki; ca-and; nanda-gopa- 1anda
and the cowherd men; kumiriya-unto their son; govindiya-unto the
Personality of Godhead who enlivens the cows and the sen es; nama[t
respectful obeisances; namaf-obeisances.
TRANSLATION
Let me, therefore, offer my respectful obeisances unto the Lord who
has become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda
and the other cowherd men of Vrndavana, and the enlivener of the cows
and the senss.
PURPORT
The Lord, being thus unapproachable by any material assets, out of
unbounded and causeless mercy descends on the earth as He is in order
396 Srmad-Bhagavatam [Canto I, Ch. 8
to show His special mercy upon His unalloyed devotees and to diminish
the upsurges of the demoniac persons. Queen Kunti specifically adores the
incaration or descent of Lord Kp}a above all other incarnations because
in this particular incaration He is more approachable. In the Rama
incaration He remained a king's son from His very childhood, but in the
incaration of Kra, although He was son of a king, He at once left the
shelter of His real father and mother (King Vasudeva and Queen Devaki)
just after His appearance and went to the lap of Y asodamayl to play the
part of an ordinary cowherd boy in the blessed Vrajabhimi, which is very
sanctified because of His childhood pastimes. Therefore Lord Kra is
more merciful than Lord Rama. He was undoubtedly very kind to Kunti's
brother Vasudeva and the family. Had He not become the son of
Vasudeva and Devakl, Queen Kunti could not claim Him to be her nephew
and thus address Kra in parental affection. But anda and Y asoda are
more fortunate because they could relish the Lord's childhood pastimes,
which are rore attractive than all other pastimes. There is no parallel to
His childhood pastimes as exhibited at V rajabhimi, which are the proto
types of His eteral affairs in the original Kraloka described as the
cintimarti-dhima in the Brahma-sarhhiti. Lord Sri Kra descended Him
self at Vrajabhumi wth all His transcendental entourage and paraphernalia.
Sri Caitanya Mahaprabhu therefore confirmed that no one is as fotunate
as the residents of Vrajabhimi, and specifically the cowherd girls who
dedicated their everything for the satisfaction of the Lord. His pastimes
with Nanda and Yasoda and His pastimes with the cowherd men and
especially with the cowherd boys and the cows have caused Him to be
known as Govinda. Lord Kra as Govinda is more inclined to the
brihmartas and the cows, indicating thereby that human prosperity de
pends more on these two items, namely brahminical culture and cow
protection. Lord Kra is never satisfied where these are lacking.
TEXT 22
nama{l pankaja-nibhaya
nama{l pankaja-maline
nama{l pankaja-netriya
namaste pankajihghraye
Text 22)
nama-all respectful obeisances; pankaja-nibhiya-unto the Lord who
ha a specific depression resembling a lotus flower in the center of His
abdomen; pankaja-miline-one who is always decorated with a garland of
lotus flowers; pankaja-netriya-one whose glance is as cooling as a lotus
flower; namaste-respectful obeisances unto You; pmikaja-anghraye-unto
You, the soles of whose feet are engraved with lots flowers (and who are
therefore said to possess lotus feet).
TRANSLATION
My respectfu obeisances are unto You, 0 Lord, whose abdomen is
marked with a depression like a lotus flower, who is always decorated with
garlands of lotus flowers, whose glance is as cool as the lotus and whose
feet are engraved with lotuses.
PURPORT
Here are some of the specific symbolical marks on the spiritual body of
the Personality of Godhead which distinguish His body from the bodies of all
others. They are all special features of the body of the Lord. The Lord
may appear as one of us, but He is always distinct by His specific bodily
features. Srimati Kunti claims herself as unfit to see the Lord because of
her being a woman. This is claimed because women, sidras (the laborer
class) and the dvija-bandhus, or the wretched descendants of the higher
three classe , are unfit by intelligence to understand transcendental subject
matter concering the piritual name, fame, attributes, forms, etc., of the
Supreme Absolute Truth. Such persons, although they are unfit to enter
into the spiritual affairs of the Lord, can see Him as the arca-viraha who
descends on the material world just to distribute favors to the fallen souls,
including the above-mentioned women, sidras and dvija-bandhus. Because
such fallen souls cannot see anything beyond matter, the Lord condescends
to enter into each and every one of the innumerable universes as the
Garbhodakasayi Vi!U, who grows a lotus stem from the lotus-like depres
sion in the center of His transcendental abdomen, and thus Brahma, the
first living being in the universe, is born. Therefore, the Lord is known as
the Pankajanabhi. The Pankajanabha Lord accepts the arca-viraha (His
transcendental form) in different elements, namely a form within the
mind, a form made of wood, a form made of earth, a form made of metal,
a form made of jewel, a form made of painting, a form drawn on sand, etc.
All such forms of the Lord. are always decorated with garlands of lotus
flower, and there should be a soothing atmosphere in the temple of wor
ship to attract the buring attention of the nondevotees always engaged
in material wranglings. The meditators worship a form within the mind.
Therefore, the Lord is merciful even to the women, sudras and dvija
bandhus, provided they agree to visit the temple of worship in different
forms made for them. Such temple visitors are not idolators, as alleged by
some men with a poor fund of knowledge. All the great iciryas established
such temples of worship in all places just to favor the less intelligent, and
one should not pose himself as transcending the stage of temple worship
while one is actually in the category of the sudras and the women or less.
One should begin to see the Lord from His lotus feet, gradually rising to
the thighs, waist, chest and face. One should not try to look at the face of
the Lord without being accustomed to seeing the lotus feet of the Lord.
Srimati Kunti, because of her being the aunt of the Lord, did not begin to
see the Lord from the lotus feet because the Lord might feel ashamed, and
thus Kuntidevi, just to save a painful situation for the Lord, began to see
the Lord just above His lotus feet, i.e., from the waist of the Lord, gradu
ally rising to the face, and then down to the lotus feet. In the round,
everything there is in order.
TEXT 23
'
m
P ( F
'G' 1111
yathi hniesa khalena devaki
kamsena rddhiticiram suciriti
vimocitiham ca sahitmaji vibho
tvayaiva nithena muhur vipadgapit
yathi-as it were; hniesa-the master of the senses; khalena-by the
envious; devaki-Devaki (the mother of Sr Krra); kamsena-by King
Kamsa; rddhi-imprisoned; aticiram-for a long time; suciriti-dis
tressed; vimociti-released; aham ca-also myself; sahitmaji-along with my
children; vibho-0 great one; tvayi eva-by Your Lordship; nithena-as
the protector; muhufl-constantly; vipadga11it-series of dangers.
Text 24) Prayers by Queen Kunti 399
TRANSLATION
0 Hrikesa, master of the senses and Lord of lords, You have released
Your mother Devaki, who was long imprisoned and distressed by the
envious King Kamsa, and myself and my children from a series of constant
dangers.
PURPORT
Devaki, the mother of Kr.0a and sister of King Kamsa, was put into
prison along with her husband Vasudeva because the envious King was
afraid of being killed by the eighth son (Kr.1.1a) of Devaki. He therefore
killed all the sons of Devaki who were bor before Kr1.1a, but Krpa
escaped the danger of child-slaughter because He was transferred to the
house of Nanda ilaharaja, Lord Kr1a's foster father. Kuntidevi was also
saved from a series of dangers along with her children. But Kuntidev was
shown more favor because Lord Krpa did not save the other children of
Devaki, whereas He saved the children of Kuntidevi. This was done because
Devaki's husband, Vasudeva,' as living, but Kunlidevi wa a widow, and
there was none to help her except KHpa. The conclusion is that Krpa
endows more favor to a devotee who is in greater dangers. Sometimes He
puts His pure devotees in such dangers because in that condition of
helplessness the devotee becomes more attached to the Lord. The more the
attachment is there for the Lord, the more success is there for the devotee.
TEXT 24

'

1-
+
S lf
i is: !!!!
viin mahine puntida-darsanid
asat sabhiyi vanavisa-krcchrata
mrdhe mrdhe 'neka-mahi-rathistrto
draufyastratas casuolore`
j
litokitab
viit-from poison; mahi-agne-from the great fire; pumida-the
man-eaters; darsanit-by combating; asat-vicious; sa
j
hiya-assembly;
400 Srimad-Bhagavatam [Canto I, Ch. 8
vanavasa-exiled to the forest; krcchrta!t-sufferings; mrdhe m:dhe-again
and again in battle; aneka-many; maha-ratha-great generals; astratab
weapons; drau(li-the son of Drolicarya; astrata[1-from the weapons of;
ca-and; asmab--incl icating past tense; hare-by the Personality of Godhead;
abhirakita[1-protected completely.
TRANSLATION
My dear KrJ.a, Your Lordship has protected us from a poisoned cake,
from a great fire, from cannibals, from the vicious assembly, from suf
ferings during our exile in the forest and from the battle where great
gener?Js fought. And now You have saved us from the weapon of
Asvatthama.
PURPORT
The list of dangerous encounters is submitted herein. Devaki was once
put into difficulty by her envious brother, otherwise she was well. But
Kuntidev1 and her sons were put into one difficulty after another for
years and years together. They were put into trouble by Duryodhana and
party due to the kingdom, and each and every time the sons of Kunti were
saved by the Lord. Once Bhima was administered poison in a cake form,
once they were put into the house made of shellac and set afire, and once
Draupadi was dragged out, and attempts were made to insult her by
stripping her naked in the vicious assembly of the Kurus. The Lord saved
Draupadi by supplying an immeasurable length of cloth, and Duryodhana 's
party failed to see her naked. Similarly, when they were exiled in the
forest, Bhima had to fight with the man-eater demon Hiimba rakasa, but
the Lord saved him. So it was not finished there. After all these tribula
tions, there was the great Battle of Kuruketra, and Aruna had to meet
such great generals as Dro!la, Bhima, Kar!la, etc., all powerful fighters.
And at last, even when everything was done away with, there was the
brahmistra released by the son of Dro!lacarya within the womb of Uttara,
and so the Lord saved the only surviving descendant of the Kurus,
Maharaja Pariit.
TEXT 25
: (: i :g I
11'11
Text 25] Prayers by Queen Kunti
vipada[ santu tf sasvat
tatra tatr jagad-guro
bhavato darsanar yat syid
apunar bhava-darsanam
401
vipada[-calamities ; santu-let there be; ti[-all; sasvat-again and
again; tatra-there; tatra-and there; jagat-guro-0 Lord of the universe;
bhavataf-Your; darsanam-meeting; yat-that which; syit-is; apunaf
not again; bhava-darsanam-seeing repetition of birth and death.
TRANSLATION
I wish that a thos calamities would happen again and agai so that
we can see You again and again, for seeing You means that we will no
longer see repated births and deaths.
PURPORT
Generally the distressed, the needy, the intelligent and the inquisitive,
who have performed some pious activities, worship or begin to worship the
Lord. Others, who are thriving on misdeeds only, regardless of status,
cannot approach the Supreme due to being misled by the illusory energy.
Therefore, for a pious person if there is some calamity there is no other
alterative than to take shelter of the lotus feet of the Lord. Constantly
remembering the lotus feet of the Lord means preparing for liberation
from birth and death. Therefore, even though there are so-called calamities,
they are welcome because they give us opportunity to remember the Lord,
which means liberation.
One who has taken shelter of the lotus feet of the Lord, which are
accepted as the most suitable boat for crossing the ocean of nescience, can
be liberated as easily as one leaps over the holes made by the hoofs of a
calf. Such person are meant to reside in the abode of the Lord, and they
have nothing to do with a place where there is danger in every step.
This material world is certified by the Lord in the Bhagavad-giti as a
dangerous place full of calamities. Less intelligent persons prepare plans to
adjust to those calamities without knowing that the nature of this place is
itself full of calamities. They have no information of the abode of the
Lord, which is full of bliss and without trace of calamity. The duty of the
sane person is, therefore, not to be dsturbed by the worldly calamities,
which are sure to happen in all cicumstances, but suffering all sorts of
unavoidable misfortunes, one hould make progress in spiritual realization,
because that is the mission of human life. The spirit soul is transcendental
to all material calamities; therefore, the so-called calamities are called false.
man may 'ee a tigerS\ allowing him in a dream, and he may cry for this
calamity. ctually there i 110 tiger and there is no suffering, but it is
simply a case of dream . ln the are ' ay, all calamities of life are aid to
be dreams. If someone is lucky enough to get in contact with the Lord by
devotional service, it is all gain. Contact with the Lord by atw one of the
ni11e devotional senices is alway a forward step on the path of going back
to Godhead.
TEXT 26
janmaiSvarya-srta-snvhir
edhamina-mada pumin
naivirhaty abhidhiturh vai
tvim akincana-gocarm
janma-birth; aiSvara-opulence; srta-education; sribh*-by the pos
session of beauty; edhamina-progressively increasing; mada-intoxi
cation; pumin-the human being; na-never; eta-ever; arhati- deserves;
abhidhitum-address in feeling; vai-certainly; tvim-You; akincana
gocaram-one who is approached easily by the materially exhau ted man.
TRANSLATION
My Lord, Your Lordship can easily be approached, but only by
thos who are materially exhausted. One who is on the path of [material]
progress, trying to improve himself with respetable parentage, great
opulence, high education and bodily beauty, cannot approach You with
sincere feeling.
PURPORT
Being materially advanced means taking birth in an aristocratic family,
possessing great wealth, an education and attractive personal beauty. All
materialistic men are mad after possessing all these material opulence , and
this i known as advancement of material civilization. But the result is that
by possessing all these material assets one becomes artificially puffed up,
Pra
y
ers b
y
Queen Kunti 403
intoxicated by such temporary possessions. Con equently, such materially
puffed up persons are incapable of uttering the holy name of the Lord by
addressing Him feelingly as "0 Govinda, 0 Kr.!1a." It is said in the
sastras that by once uttering the holy name of lhe Lord, the sinner gets rid
or a quantity of sins that he is unable to commit. Such is the power of
uttering the holy name of the Lord. There is not the least exaggeration in
this statement. Actually the Lord's holy name has such powerful potency.
But there is a qualit to such utterances also. It depends on the quality of
feeling. helpless man can feelingly utter Lhe holy name of the Lord,
whereas a man who utters the same holy name in great material satisfaction
cannot be so sincere. Therefore, a materially puffed up person may utter
the holy name of the Lord occasionally, but he is incapable of uttering
the name in quality :Therefore, the four principles of material advancement,
namely l) high parentage, 2) good wealth, 3) high education, and 4) at
tractive beauty, etc. are, so to speak, disquali ficalions for progress on the
path of spiritual advancement. Jaterial covering of Lhe pure pirit soul i
an external feature, as much as fever is an external feature of the unhealthy
body. The general process is to decrease the degree of the fever and not to
aggravate it by maltreatment. Sometimes it is seen that spiritually advanced
persons become materially impoverished. This is no discouragement. On
the other hand, such impoverishment is a good sign as much as the
falling of temperature is a good sign. The principle of life should be to
decrease the degree of material intoxication which leads one to be more
and more illusioned about the aim of life. Grosly iUusioned persons are
quite unfit for entrance into the kingdom of God.
TEXT 27
Wm M I
3 t q W':
namo 'kincana-vittiya
nivrtta-grw-vrttaye
itmi-rimiya sintiya
kaivalya-pataye nama
nama-al1 obeisances unto You; akincana-vittiya-unto the property
of the materially impoverished; nivrtta-completely transcendental to the
actions of the material modes; gu(la-material modes; vrttaye-affection;
atmi-rimiya-one who is self-satisfied; sintaya-the most gentle; kaivalya
pataye-unto the master of the monists; nama-bowing down.
TRANSLATION
My obeisances are unto You, who are the property of the materially
impoverished. You have nothing to do with the actions and reactions of
the material modes of nature. You are self-satisfied, and therefore You are
the most gentle and are master of the monists.
PURPORT
A living being is finished as soon as there is nothing to possess. Therefore
a living being cannot be, in the real sense of the term, a renouncer. A
li ing being renounces somethng for gaining something more valuable.
A student sacrifices his childish proclivities to gain better education. A
servant gives up his job for a better job. Similarly, a devotee renounces
the material world not for nothing but for something tangible in spiritual
value. Srila Rupa Gosvami and Sanatana Gosvami and Sria Raghunatha
Gosvami and others gave up their worldly pomp and prosperity for the
sake of the service of the Lord. They were big men in theworldlysense. The
Gosvamis were ministers in the government service of Bengal, and Srila
Dasa Gosvami was the son of a big zamindar of his time. But they left
everything to gain something superior to what they previously possessed.
The devotees are generally without material prosperity, but they have a
very secret treasure house in the lotus feet of the Lord. There is a nice
story about Srila Sanatana Gosvami He had a touchstone with him, and this
stone was left in a pile of refuse. A needy man took it, but later on won
dered why the valuable stone was kept in such a neglected place. He there
fore asked for the most valuable thing from him, and then he was given the
holy name of the Lord. AkUicana means one who has nothing to give
materially. A factual devotee or the mhitmi does not give anything
material to anyone because he has already left all material assets. He
can, however, deliver the supreme asset, namely the Personality of God
head, because He is the only property of a factual devotee. The touchstone
of Sanatana Gosvami which was thrown in the rubbish was
not the property of the Gosvami, otherwise it would not have been kept in
such a place. This specific example is given for the neophyte devotees
just to convince them that material hankerings and spiritual advancement
go ill together. Unless one is able to see everythmg as spiritual in relation
with the Supreme Lord, one must always distinguish between spirit and
matter. A spiritual master like Sria Sanatana Gosvami, although personally
able to see everything as spiritual, set this example for us only because we
have no such spiritual vision.
Text 27)
Pra
y
ers b
y
Queen Kunti 405
Advancement of material vision or material civilization is a great stum
bling block. for spiritual advancement. Such material advancement entan
gles the living being in the bondage of a material body followed by all
sorts of material miseries. Such material advancement is called anartha or
things not wanted. Actually this is so. In the present context of malerial
advancement one uses lipstick at a cost of fifty cents and there are so many
unwanted things which are all products of the material conception of life.
By diverting attention to so many unwanted things, human energy is
spoiled without achievement of spiritual realization, the prime necessity
of human life. The attempt to reach the moon is another example of
spoiling energy because even if the moon is reached, the problem of life
will not be solved. The devotees of the Lord are called akincanas be
cause they have practically no material assets. Such material assets are all
products of the three modes of material nature. They foil spiritual energy,
and thus the less we possess such products of material nature, the more we
have a good chance for spiritual progress.
The Supreme Personality of Godhead has no direct connection with
material activities. All His acts and deeds, which are exhibited even in
this material world, are spiritual and without affection of the modes of
material nature. In the Bhagavad-giti the Lord says that all His acts, even
His appearence and disappearence in and out of the material world, are all
transcendental, and one who knows tlus perfectly shall not take his birth
again in this material world, but he will go back to Godhead.
The material disease is due to hankering after lording it over material
nature. This hankering is due to an interaction of the three modes of
nature, and both the Lord and the devotees have no attachment for such
false enjoyment. Therefore, the Lord as well as the devotees are called
nivrtta-gu[a-vrtti. The perfect nivrtta-gu[a-vrtti is the Supreme Lord be
cause He never becomes attracted by the modes of materia] nature, whereas
the living beings have such a tendency. Some of them are entrapped by the
illusory attraction of material nature.
Because the Lord is the property of the devotees and the devotees are
the property of the Lord, reciprocally the devotees are certainly tran
scendental to the modes of material nature. That i: a natural conclusion.
Such unalloyed devotees are distinct from the mixed devotees who ap
proach the Lord for mitigation of miseries and poverty, inquisitiveness
and speculation. The unalloyed devotees and the Lord are transcendentally
attached to one another. For others, the Lord has nothing to reciprocate,
and therefore He is called itmirma, self-satisfied. Self-satisfied a He is,
He is the master of all monists who seek to merge into the existence of the
Lord. uch moni ts r rg within the personal effulgen of th Lord
called the brahmajyoti, but the dtvotees enter into the tran cendental
pa time of th Lord, which are never to be misunder tood as material.
TEXT 28
'
l
, ,. :
T t llliJ e I
wt = ": m:
manye tvim kiilam isinam
anidi-nidhanarh vibhum
samam carantam saratra
bhutinim yan mitha{l kali
manye-1 on ider it; tvim-You Lordhip; kalam-th el ral time;
isanam-lhe upreme Lord; anidi-nidhanam-without heginninu and end
vibhum-all-pervading; samam. -equally merciful; carantam-di trihuting;
sarvatr-everywhere bhutinim-of the living being ; yat mitha{l-by
inter ourse; kalift-di sen ion.
TRANSLATION
My Lord, I consider Your Lordship to be eteral time, the supreme
controller, without beginning and end, the all-pervasive one.ln distributing
Your mercy, you are equal to everyone. The dissensions between living
beings are due to social intercourse.
PURPORT
Kuntldevi knew that lfl)a was neither her nephew nor an ordinary
family member of her pateral house. She knew perfectly well that Kfl)a
is the primeval Lord who lives in everyone's heart as the Supersoul
Paramatma. nother name of the Paramatma feature of the Lord is kala,
or eteral time. Eteral time i the witness of all our actions good and
bad, and thus resultant reactions are destined by Him. lt i no use saying
that we do not know why and for what we are suffering. We may forget
the misdeed for which we may suffer at this present moment, but we must
remember that Paramatma is our constant companion, and therefore He
knows everything, past, present, and future. And because the Paramatma
feature of Lord KHI)a destines all actions and reactions, He is the supreme
Text 29}
407
controller also. Without His sanction not a blade of grass can move. The
living beings are given as much freedom as they deserve, and misuse of that
freedom is the cause of suffering. The devotees of the Lord do not misuse
their freedom, and therefore they are the good sons of the Lord. Others,
who misuse freedom, are put into miseries destined by the eteral kala.
The kala offers the conditioned souls both happiness and miseries. lt is
all predestined by eternal time. As we have miseries uncalled-for, so we
may have happiness also without being asked, for they are all predestined
by kala. No one is therefore either an enemy or friend of the Lord. Every
one is suffering and enjoying the result of his own destiny. This destiny
is made by the living beings in course of social intercourse. Everyone wants
here to lord it over the material nature, and thus everyone creates his own
destiny under the supervision of the Supreme Lord. He is all-pervading,
and therefore He can see everyone's activities. And because the Lord has
no beginning or end, He is known also as the eternal time, kila.
TEXT 29

e
( " I

s
fm1 mIllll
na veda kascid bhagavars cikiritarh
taveha-manasya n[[lir vitambanam
na yasya kascid dayito'sti karhicid
dveyas ca yasmin viama matir n.r[tam
na-does not; veda-know; kascit-anyone; bhagavan-0 Lord; cikiritam
-pastimes; tava-Your; iha-manasya-like the worldly men; nrlam-of the
people in general; vitambanam-misleading; na-never; yasya-His; kascit
anyone; dayita-object of specific favor; asti-there is; karhicit-anywhere;
dveya-object of envy; ca-and; yasmin-unto Him; viama-partiality;
mati-conception; n[lim-of the people.
TRANSLATION
0 Lord, no one can understand Your transcendental pastimes, which
appear to be human and so are misleading. You have no specific object of
favor, nor do You have any object of envy. People only imagine that You
are partial.
408 Srimad-Bha
g
avatam (Canto l, Ch. 8
PURPORT
The Lord's mercy upon the fallen souls is equally distributed. He has
no one as the specific object of hostility. The very conception of the
Personality of Godhead as a human being is misleading. His pastimes
a
pp
ear to be exactly like a human being's, but actually they are tran
scendental and without any tinge of material contamination. He is un
doubtedly known as partial to His pure devotees, but in fact He is never
partial, as much as the sun is never partial to anyone. By utilizing the sun
rays, sometimes even the stones become valuable, whereas a blind man
cannot see the sun, although there are enough sun rays before him. Dark
ness and light are two opposite conceptions, but this does not mean that
the sun is partial in distributing its rays. The sun rays are open to everyone,
but the capacities of the receptacles differ. Foolish people think that
devotional service is flattering the Lord to get special mercy. Factually
the pure devotees who are engaged in the transcendental loving service of
the Lord are not a mercantile community. A mercantile house renders
service to someone in exchange of values. The pure devotee does not
render service unto the Lord for such exchange, and therefore the full
mercy of the Lord is open for him. Suffering and needy men, inquisitive
persons or the philosophers make temporary connections with the Lord to
serve a particular purpose. When the purpose is served, there is no more
relation with the Lord. A suffering man, if he is pious at all, prays to the
Lord for his recovery. But as soon as the recovery is over, in most cases
the suffering man no longer cares to keep any connection with the Lord.
The mercy of the Lord is open for him, but he is reluctant to receive it.
That is the difference between a pure devotee and a mixed devotee. Those
who are completely against the service of the Lord are considered to be in
abject darkness, those who ask for the Lord's favor only at the time of
necessity are partial recipients of the mercy of the Lord, and those who
are cent percent engaged in the service of the Lord are full recipients of
the mercy of the Lord. Such partiality of receiving the Lord's mercy is
relative to the recipient, and it is not due to the partiality of the all
merciful Lord.
When the Lord descends on this material world by His all-merciful
energy, He plays like a human being, and therefore it appears that the
Lord is partial to His devotees only, but that is not a fact. Despite such
apparent manifestation of partiality, His mercy is equally distributed. In
the Battlefield of Kuruketra all persons who died in the fight before the
presence of the Lord got salvation without the necessary qualifications
Text 30]
409
because death before the presence of the Lord purifies the passing soul
from the effects of all sins, and therefore the dying man gets a place
somewhere in the transcendental abode. Somehow or other if someone
puts
himself open in the sun rays, he is sure to get the requisite benefit
both by heat and ultraviolet rays. Therefore, the conclusion is that the
Lord is never partial. It is wrong for the people in general to think of Him
as partial.
TEXT 30
i : NIW! I
R T: ia llcll
janma karma ca viSvatmann
ajasyakartur at mana
tiryan nfiu yadasu
tad atyanta-vilambanam
janma-birth; karma-activity; ca-and; viSva-itman-0 soul of the
universe; ajasya-of the unborn; akartu[l-of the inactive itmana{-of the
vital energy; tirak-animal; nr-human being; fu-in the sages; yidaf.su
-in the water; tat-that; atyanta-veritable; vilambanam-bewildering.
TRANSLATION
Of cours it is bewildering, 0 soul of the universe, that You work,
though You are inactive, and that You take birth, though You are the vital
force and the unbor. You Yourself descend amongst animals, men, sages
and aquatics. Verily, this is bewildering.
PURPORT
The transcendental pastimes of the Lord are not only bewildering but
also apparently contradictory. In other words, they are all inconceivable
to the limited thinking power of the human being. The Lord i the all
prevailing Supersoul of all existence, and yet He appears in the form of
boar amongst the animals, in the form of a human being as Rama, Kra,
etc., in the form of a !i like Nirayaa, and in the form of an aquatic like a
fish. Yet it is said that He is unbor, and He has nothing to do. In the Sruti
mantra it is said that the Supreme Brahman has nothing to do. o one is
equal to or greater than Him. He has manifold energies, and everything is
performed by Him perfectly by automatic knowledge, strength and ac
tivity. AU these prove without any question that the Lord's activities,
forms and deeds are all inconceivable to our limited thinking power, but
because He is inconceivably powerful, everything is possible in Him.
Therefore no one can calculate Him exactly; every action of the Lord is
bewildering to the common man. He cannot be understood by the Vedic
knowledge, but He can be easily understood by the pure devotees because
they are intimately related with Him. The devotees therefore know that
although He appears amongst the animals, He is not an animal, nor a man,
nor a !$i, nor a fish. He is eterally the Supreme Lord in all circumstances.
TEXT 31
"
<alif
imq I
mm
I t +l-II
go py idade tvayi k rtigasi dima tivad
yi te dasir-kaliliijana-sambhramikam
vaktrarh niniya bhaya
-
bhivanayi sthitasya
si mirh vimohayati bhir api yad bibheti
gopi-the cowherd lady (Yasoda); iade-took up; tvayi-on Your;
krtiasi-creating disturbances (by breaking the butter pot); dimarope;
tivat-at that time; yi-that which; te-Your; dasi-situati on; asru-kalila
overflooded with tears; aijana-ointment; sambhrama-perturbed; akam
-eyes.; vaktram-face; niniya-downwards; bhaya
-
bhivanayi-by thoughts
of fear sthitasya-of the situation; si-that; mim-me; vimohayati
bewilders; bhlJ apieven fear personified; yat-whom; bibheti-be afraid
of.
TRANS LA TIO N
My dear Kf!a, Yasoa took up a rope to bind You when You
committed an offens, and Your perturbed eyes overflooded with tears,
which washed the mascara from Your eyes. And You were afraid, though
fear personified is afraid of You. This sight is bewildering to me.
Text 31)
PURPORT
Here is another explanation of the bewilderment createJ by the pastimes
of the Supreme Lord. The Supreme Lord is the Supreme in all circum
stances, as already explained. Here is a specific example of the Lord's being
the Supreme and at the same time a plaything in the presence of His pure
devotee. The Lord's pure devotee renders senrice unto the Lord out of
unalloyed love only, and while discharging such devotional service the
pure devotee forgets the position of the Supreme Lord. The Supreme
Lord also accepts the loving service of His devotees more relishably when
the service is rendered spontaneously out of pure affection without any
thing of reverential admiration. Generally the Lord is worshiped by the
devotees in reverential attitude, but the Lord is meticulously pleased when
the devotee, out of pure affection and love, considers the Lord to be less
important than himself. The Lord:s pastimes in the original abode of
Goloka Vrndavana are exchanged in that spirit. The friends of Kr
!1
a
consider Him one of them. They do not consider Him to be of reverential
importance. The parents of the Lord (who are ali pure devotees) consider
Him a child only. The Lord accepts chastisements of the parents more
cheerfully than the prayers of the Vedic hymns. Similarly, He accepts the
reproaches of His fiancees more palatably than the Vedic hymns. Lord
Kr
!1
a, when He was present in this material world to manifest His eteral
pastimes in the transcendental realm of Goloka V rndavana for an attrac
tion of the people in general, displayed a unique picture of subordination
before His foster mother Y asoda. The Lord, in His natural childish playful
activities, used to spoil the stocked butter of mother Y asoda by breaking
the pots and distributing the contents to His friends and playmates,
including the celebrated monkeys of Vrndavana who took advantage of
the Lord's munificence. Mother Y asoda saw this, and out of her pure love
she wanted to make a show of punishment for her transcendental child.
She took a rope and threatened the Lord that she would tie Him up, as is
generally done in the ordinary household. Seeing the rope in the hands of
mother Yasoda, the Lord bowed down His head and began to weep just
like a child, and tears rolled down His cheeks, washing off the black
ointment smeared about His beautiful eyes. This picture of the Lord is
adored by Kuntidevi because she is conscious of the Lord's supreme
position. He is feared often by fear personified, yet He is afraid of His
mother, who wanted to punish Him just in an ordinary manner. Kuntl
was conscious of the exalted position of KrlQa, whereas Y asoda was not.
412 Srimad- Bhagavatam [Canto 1, Ch. 8
Therefore Y asoda's position was more exalted than Kunti's. Mother
Y asoda got the Lord as her child, and the Lord made her forget altogether
that her child was the Lord Himself. If mother Yasoda would have been
conscious of the exalted position of the Lord, she would certainly have
hesitated to punish the Lord. But she was made to forget this situation
because the Lord wanted to make a complete gesture of childishness before
the affectionate Y asoda. This exchange of love between the mother and
the son was performed in a natural way, and Kunti, remembering the
scene, was bewildered, and she could do nothing but praise the transcen
dental filial love. Indirectly Mother Y asoda is praised for her unique
position of love, for she could control even the all-powerful Lord as her
beloved child.
TEXT 32
fl \.R 1 I
: f II
kecid ihur ajarh jtar
purtya-slokasya kirtaye
yadof priyasyinvaviye
malayasyev candanam
kecit-someone; ihu[-says; ajam-the unborn; jatam-being born;
pur-ya-slokasya-of the great pious king; kirtaye-for glorifying; yado[
of King Yadu; priyasya-of the dear; anvaviye-in the family of; malayasya
-Malaya hills; iva-as; candanam-sandalwood.
TRANSLATION
Some say that the Unborn is horn for the glorification of pious kings,
and others say that He is horn to please King Y adu, one of Your dearest
devotees. You appar in his family as sandalwood appears in the Malaya
h.
PURPORT
Because the Lord's appearance in this material world is bewildering,
there are different opinions about the birth of the Unborn. In the
Bhagavad-giti the Lord says that He takes His birth in the material world,
Text 33]
Pa
y
ers b
y
Queen Kunti 413
although He is the Lord of all creations and He is unbor. So there cannot
be any denial of the birth of the Unbor because He Himself establishes
the truth. Rut still there are different opinions as to why He takes His
birth. That is also declared in the Bhagavad-giti. He appears by His own
interal potency to reestablish the principles of religion and to protect the
pious and to annihilate the impious. That is the mission of the appearance
of the Unbor. Still, it is said that the Lord is there to glorify the pious
King Yudhithira. Lord Sri Kp)la certainly wanted to establish the kingdom
of the Pa!avas for the good of all in the world. When there is a pious
king ruling over the world, the people are happy. When the ruler is
impious, the people are unhappy. In the age of Kali in most cases the rulers
are impious, and therefore the citizens are also continuously unhappy. But
in the case of democracy, the impious citizens themselves send their
representative to rule over them, and therefore they cannot blame anyone
for their unhappiness. Maharaja N ala was also celebrated as a great pious
king, but he had no connection with Lord Kr!a. Therefore Maharaja
Yudhithira is meant here to be glorified by Lord Kr1a. He had also
glorified King Yadu, having taken His birth in the family. He is known as
Yadava, Yaduvira, Yadunandana, etc., although the Lord is always inde
pendent of such obligation. It is just like the sandalwood that grows in the
Malaya hills. Trees can grow anywhere and everywhere, yet because the
sandalwood trees grow mostly in the area of the Malaya hills, the name
sandalwood and the Malaya hills are interrelated. Therefore, the conclusion
is that the Lord is ever unborn like the sun, and yet He appears as the sun
rises on the eastern horizon. As the sun is never the sun of the eastern
horizon, so the Lord is no one's son, but He is the father of everything
that be.
TEXT 33
f f I
3P C w II
apare vasudevasya
devakyim yicito'bhyait
ajas tvam asya kemiya
vadhiya ca sur-dvim
apare-others; vasudevasya-of Vasudeva; devakyim-of Devaki; yicita
-being prayed for; abhyait-took birth; aja-unborn; tvam-You are;
asya-of him; kemiya-for the good; vadhiya-for the purpose of killing;
ca-and; sura-dviim-of those who are envious of the demigods.
TRANSLATION
Others say that since both Vasudeva and Devak prayed for You, You
have taken Your birth as their son. Undoubtedly You are unborn, yet You
take Your birth for their welfare and to kthose who are envious of the
demigods.
PURPORT
It is also said that Vasudeva and Devaki, in their previous birth as Sutapa
and Ppsni, underwent a severe type of penance to get the Lord as their son,
and as a result of such austerities the Lord appeared as their son. It is
already declared in the Bhagavad-gi ti that the Lord appears for the welfare
of all people of the world and to vanquish the asuras or the materialistic
atheists.
TEXT 34
' I
riR: 1111
bhirivatirriyinye
bhuvo niva ivodadhau
siantyi bhuri-bhirera
jito hy itmabhuvirthita
bhir-avatirariya-just to reduce the burden to the world; anye
others; bhuva-of the world; niva-boat; iva-like that; udadhau-on
the sea; sidantyi-aggrieved; bhur-extremely; bhirera-by the burden;
jita-You are born; hi-for; i tmabhuvi-Brahma ; arthita-being prayed
for.
TRANSLATION
Others say that the world, being overburdened like a boat at sea, is
much aggrieved, and that Brahma, who is Your son, prayed for You, and
so You have appeared to diminish the trouble.
Text 35] Pra
y
ers b
y
Queen Kunti 415
PURPORT
Brahma, or the first living being born just after the creation, is the direct
son of NarayaJ!a. NarayaJ!a, as Garbhodakasayi ViJ!u, first of all entered
the material universe. Without spiritual contact, matter cannot create. This
principle was followed from the very beginning of the creation. The
Supreme Spirit entered the universe, and the first living being, Brahma,
was born on a lotus flower grown out of the transcendental abdomen of
ViJ!U. ViJ!U is therefore known as Padmanabha. Brahma is known as
atma-bhu because he was begotten directly from the father without any
contact of mother Lakmfi. Lakmfi was present just before NarayaJ!a,
engaged in the service of the Lord, and still, wthout contact with Lakmfi,
araya'!a begot Brahma. That is the omnipotency of the Lord. One who
foolishly considers Naraya'!a like other living beings should take a lesson
from this. Naraya'!a is not an ordinary living being. He is the Personality
of Godhead Himself, and He has all the potencies of all the senses in all
parts of His transcendental body. An ordinary living being begets a child
by the intercourse of sex, and he has no other means to beget a child other
than the one designed for him. But NarayaJ!a, being omnipotent, is not
bound to any condition of energy. He is complete and independent to do
anything and everything by His various potencies, very easily and perfectly.
Brahma is therefore directly the son of the father and was not put into
the womb of a mother. Therefore he is known as itma-bhu. This Brahma
i in charge of further creations in the universe, secondarily reflected by
the potency of the Omnipotent. Within the halo of the universe there is a
transcendental planet known as Svetadvipa, which is the abode of the
Kirodakasayi ViJ!U, the Paramatma feature of the Supreme Lord. When
ever there is trouble in the universe that cannot be solved by the adminis
trative demigods, they approach Brahmaji for a solution, and if it is not to
be solved even by Brahmaji then Brahmaji consults and prays to the
Kirodakasayi ViJ!U for an incaration and solution to the problems. Such
a problem arose when Kamsa and others were ruling over the earth and the
earth became too much overburdened by the misdeeds of the asuras.
Brahmaji, along with other demigods, prayed at the shore of the Kirodaka
Ocean, and they were advised of the descent of Kr'!a as the son of
Vasudeva and Devaki. So some people say that the Lord appeared because
of the prayers of Brahmaji.
TEXT 35
s tlfal: 1
U q i
416
Srimad-Bhagavatam
bhave'smin kliSya-mininim
avidyikima-karmabhilt
srvar-smararirhirti
kariyann iti kecana
[Canto 1, Ch. 8
bhave-in the material creation; asmin-this; klisya-mininim-of those
who are suffering from; avidyi-nescience; kama-desire; karabhi-by
execution of fruitive work; sravapa-hearing; smarapa-remembering;
arhap.i-worshiping; kariyan-may perform; iti-thus; kecana-others.
TRANSLATION
And yet others say that You appeared to rejuvenate the devotional
srvice of hearing, remembering, worshiping and so on in order that the
conditioned souls suffering from material pangs might take advantage and
gain liberation.
PURPORT
In the Srimad-Bhagavad-giti the Lord asserts that He appears in every
millennium just to reestablish the way of religion. The way of religion is
made by the Supreme Lord. No one can manufacture a new path of
religion, as is the fashion for certain ambitious persons. The factual way of
religion is to accept the Lord as the supreme authority and thus render
service unto Him in spontaneous love. A living being cannot help but
render service because he is constitutionally made for that purpose. The
only function of the living being is to render service to the Lord. The Lord
is great, and living beings are subordinate to Him. Therefore, the duty of
the living being is just to serve Him only. Unfortunately the illusioned
living beings, out of misunderstanding only, become servants of the senses
by material desire. This desire is called avidyi, or nescience. And out of
such desire the living being makes different plans for material enjoyment
centered about a perverted sex life. He therefore becomes entangled in the
chain of birth and death by transmigrating into different bodies on
different planets under the direction of the Supreme Lord. Unless, there
fore, one is beyond the boundary of this nescience, one cannot get free
from the threefold miseries of material life. That is the law of nature.
The Lord, however, out of His causeless mercy, because He is more
merciful to the suffering living beings than they can expect, appears before
them and renovates the principles of devotional service comprised of
Text 36]
hearing, chanting, remembering, serving, worshiping, praying, cooperating
and surrendering unto Him. Adoption of all the above-mentioned items,
or any one of them, can help a conditioned soul get out of the tangle of
nescience and thus become liberated from all material sufferings created
by the living being illusioned by the external energy. This particular type
of mercy is bestowed upon the living being by the Lord in the form of
Lord Sri Caitanya !Iahaprabhu.
TEXT 36
PIo:
f iw: I
i q
" .
snti giyanti g anty abhivasaf
smarnti nandanti tavehitar janif
ta eva pasyanty acireva tivakar
bhava-prvihoparmar padambujam
srfvanti-hear ;giyanti-chant;grfanti-take; abhik[asa-continuously;
smarnti-remembers; nandanti-taes pleasure; tava-Your; iitam-activi
ties; jana[.-people in general; ta-that; eva-certainly; paiyanti-can see;
acire[-a-very soon; tavakam-Your; bhava-pravaha-the current of rebirth;
uparamam-cessation; pada-ambujam-lotus feet.
TRANSLATION
0 Kra, those who continuously hear, chant and repeat Your
transcendental activities, or take pleasure in others' doing so, certainly
see Your lotus feet, which alone can stop the repetition of birth and death.
PURPORT
The Supreme Lord Sr Kr!la cannot be seen by our present conditional
vision. In order to see Him, the present vision has to be changed by
developing a different condition of life full of spontaneous love of
Godhead. When Sri Kr!la was personally present on the face of the globe,
not everyone could see Him as the Supreme Personality of Godhead.
iaterialists like Ravaa, Hira1_1yakasipu, Kamsa, J arasandha, Sisupala, etc.,
were highly qualified personalities by acquisition of material assets, but
they were unable to appreciate the presence of the Lord. Therefore, even
though the Lord may be present before our eyes, it is not possible to see
Him unless we have the necessary vision. This necessary qualification is
developed by the process of devotional service only, beginning with hearing
about the Lord from the right sources. The Bhagavad-giti is one of the
popular literatures which is generally heard, chanted, repeated, etc., by
the people in general, but in spite of such hearing, etc., sometimes it is
experienced that the performer of such devotional service does not see
the Lord eye to eye. The reason is that the first item, sravar-a, is very
important. If hearing is from the right sources, it acts very quickly.
Generally people hear from unauthorized persons. Such unauthorized
persons may be very leared by academic qualifications, but because they
do not follow the principles of devotional service, hearing from them
becomes a sheer waste of time. Sometimes the texts are interpreted
fashionably to suit their own purposes. Therefore, first one should select
a competent and bona fide speaker and then hear from him. When the
hearing process i perfect and complete, the other processes become
automatically perfect in their own way.
There are different transcendental activities of the Lord, and each and
every one of them is competent to bestow the desired result, provided
the hearing process is perfect. In the Bhigavatam the activities of the Lord
begin from His dealings with the Pary9avas. There are many other pastimes
of the Lord in connection with His dealings with the asuras and others. And
in the Tenth Canto the sublime dealing with His conjugal associates the
gopi, as well as with His married wives at Dvaraka, are mentioned. Since
the Lord is absolute, there is no difference in the transcendental nature of
each and every dealing of the Lord. But sometimes people, in an unauthor
ized hearing process, take more interest in hearing about His
dealings with the gopi. Such an inclination indicates the lusty feelings of
the hearer, so a bona fide speaker of the dealings of the Lord never
indulges in such hearings. One must hear about the Lord from the very
beginning, as in the Snmad-Bhigavtam or any other scriptures, and that
will help the hearer attain perfection by progressive development. One
should not, therefore, consider that His dealings with the Pa1avas are less
important than His dealings with the go pi. We must always remember
that the Lord is always transcendental to all mundane attachment. In all
the above-mentioned dealings of the Lord, He is the hero in all circum
stances, and hearing about Him or about His devotees or combatants is
Text 37)
419
conducive to spiritual life. lt is said that the Vedas and Purirws, etc.,
are all made to revive our lost relation with Him. Hearing of all these
scriptures is essential.
TEXT 37
apy adya nas tvarh sv(krtehita prabho
jihisasi svit suhrdo 'nuftvina
yeirh na cinyad bhavata[ padimbujit
pariyaparh rijasu yojitirh hasim
api-if; adya-today; na[-us; tvam-You; sva-krta-self-executed; mita
all duties; prabho-0 my Lord; jihisasi-giving up; svit-possibly; suhrda[
-intimate friends; anujvina[. -living at the mercy of; yeim-of whom;
na-n or; ca-and; anyat-anyone else; bhavata[-Your; pada-ambujat-from
the lotus feet; pariya!lam-dependent; rijasu-unto the kings; yojitim
engaged in; haim-enmity.
TRANSLATION
0 my Lord, You have executed a duties Yourslf. Ae you leaving
u today, though we are completely dependent on Your mercy and have
no one else to protect us now when all kings are at enmity with us?
PURPORT
The Pa!avas are most fortunate because with all good luck they were
entirely dependent on the mercy of the Lord. In the material world, to be
dependent on the mercy of sqmeone else is the utmost sign of misfortune,
but in the case of our transcendental relation with the Lord, it is the most
fortunate case when we can live completely dependent on Him. The
material disease is due to thinking of becoming independent of everything.
But the cruel material nature does not allow us to become independent.
The false attempt to become independent of the stringent laws of nature
is known as material advancement of experimental knowledge. The whole
material world is moving on this false attempt of becoming independent of
the laws of nature. Beginning from Raval)a, who wanted to prepare a
direct staircase to the planets of heaven, down to the present age, they
are trying to overcome the laws of nature. They are trying now to approach
distant planetary systems by electronic mechanical power. But the highest
goal of human civilization is to work hard under the guidance of the Lord
and become completely dependent on Him. The highest achievement of
perfect civilization is to work with valor but at the same time depend
completely on the Lord. The Pal)9avas were the ideal executors of this
standard of civilization. Undoubtedly they were completely dependent on
the good wl of Lord Sri Kr!la, but they were not idle parasites of the
Lord. They were all highly qualified both by personal character and
physical activities. Still they always looked for the mercy of the Lord
because they knew that every living being is dependent by constitutional
position. The perfection of life is, therefore, to become dependent on the
will of the Lord, instead of becoming falsely independent in the material
world. Those who try to become falsely independent of the Lord are
called anitha, or without any guardian, whereas those who are completely
dependent on the will of the Lord are called sanitha, or those having
someone to protect them. Therefore we must try to be sanitha so that we
can always be protected from the unfavorable condition of material
existence. By the deluding power of the exteral material nature we forget
that the material condition of life is the most undesirable perplexity. The
Bhagavad-giti therefore directs us (7.19) that after many, many births
one fortunate person becomes aware of the fact that Vasudeva is all in all
and that the best way of leading one's life is to surrender unto Him
completely. That is the sign of a mahitmi. A the members of the
Pal)9ava family were mahitmis in household life. Maharaja Yudhithira
was the head of these mahitmis, and Queen Kuntidev was the mother.
The lessons of the Bhagavad-giti and all the Purirms, specifically the
Bhigavata Prii!la, are therefore inevitably connected with the history of
the Pal)9ava mahitmis. For them, separation from the Lord was just like
the sparation of a fish from water. Srimati Kuntidevi, therefore, felt
such separation like a thunderbolt, and the whole prayer of the Queen
is to try to persuade the Lord to stay with them. After the Battle of
Kuruketra, although the inimical kings were killed, their sons and grand
sons were still there to deal with the Pal)9avas. It is not only the Pil)9avas
who were put into the condition of enmity, but all of us are always in such
a condition, and the best way of living is to become completely dependent
Text 38]
421
on the will of the Lord and thereby overcome all difficulties of material
existence.
TEXT 38
c ;t : qon 1
m m:
ke vayam nima-ripibhyam
yadubhi[ saha pir!avi[
bhavato'darsanam yarhi
h.iirtim ivesitu[
ke-who are; vayam- we; nima-rupibhyim-without fame and ability;
yadubhi[-with the Yadus; saha-along with; pir{avi[-and the Pi{lavas;
bhavata[-Your; adarsanam-absence; yarhi-as if; hrii[im-of the senses;
iva-like; iitu[, -of the living being.
TRANSLATION
As the name and fame of a particular body is finished with the dis
appearance of the living spirit, similarly if You do not look upon us, a
our fame and activities, along with the Paavas and Y ad u, will end at
once.
PURPORT
Kuntidevi is quite aware that the existence of the Patlavas is due to
Sr Krtla only. The Paavas are undoubtedly well established in name
and fame and are guided by the geat King Yudhithira, who is morality
personified, and the Yadus are undoubtedly great allies, but without the
guidance of Lord Krtla all of them are nonentities, as much as the senses
of the body are useless without the guidance of consciousness. No one
should be proud of his prestige, power and fame without being guided by
the favor of the Supreme Lord. The living beings are always dependent,
and the ultimate dependable object is the Lord Himself. We may, therefore,
invent by our advancement of material knowledge all sorts of counter
acting material resources,
but without being guided by the Lord aU such
inventions end in fiasco, however strong and stout the reactionary elements
may be.
TEXT 39
i i ' I
d a: 11<11
neyar sobhiyate tatra
yathedinirh gadidhara
tvat-padair ankiti bhiti
sva-laka!w-vilakitai{
na-not; iyam-this land of our kingdom; sobhiyate-will appear
beautiful; tatr-then; yathi-as it is now; idinim-how; gadidhara-0
KrJa; tvat-Your; padai[-by the feet; wikita-marked; bhiti-is dazzling;
sva-lakara-Your own marks; vilakitai{-by the impressions_
TRANSLATION
0 Gadadhara (Kra], our kingdom is now being marked by the
impressions of Your feet, and therefore it appears beautifuL But when
You leave, it w no longer be so_
PURPORT
There are certain particular marks on the feet of the Lord which dis
tinguish the Lord from others. The marks of a flag, thunderbolt, an
instrument to drive an elephant, umbrella, lotus, disc, etc., are on the
bottom of the Lord's feet. These marks are impressed upon the soft dust
of the land where the Lord traverses. The land of Hastinapura was thus
marked while Lord Sri KHa was there with the Paavas, and the king
dom of the Paavas thus flourished by such auspicious signs. Kuntidev
pointed out the distinguished features and was afraid of ill luck in the
absence of the Lord.
TEXT 40
i : : gt: 1
qfg W Cl: lloll
ime jana-padi svrddhi
supakkauadhi-virudha
vanidri-nady-udanvanto
hy edhante tava viitaifl
Text 40]
ime-all these; jana-padi[l-cities and towns; svrddha[l-flourished;
supakka-nature; auadhi-herbs; virdha[l-vegetables; vana-forests; adri
-hills; nadi-rivers; udanvanta[l-seas; hi-certainly; edhante-increasing;
tava-Your; vikitai[l-seen.
TRANSLATION
A these cities and villages are fourishing in all respects because the
herbs and grains are in abundance, the trees are full of fruits, the rivers
are fowing, the hills are full of minerals and the oceans fl of wealth. And
this is al due to Your glancing over them.
PURPORT
Human prosperity flourishes by natural gifts and not by gigantic
industrial enterprises. The gigantic industrial enterprises are products of a
godless civilization, and they cause the destruction of the noble aims of
human life. The more we go on increasing such troublesome industries to
squeeze out the vital energy of the human being, the more there will be
unrest and dissatisfaction of the people in general, although a few only can
live lavishly by exploitation. The natural gifts such as grains and vegetables,
fruits, rivers, the hills of jewels and minerals, and the seas full of pearls
are supplied by the order of the Supreme, and as He desires, material
nature produces them in abundance or restricts them at times. The natural
law is that the human being may take advantage of these godly gifts by
nature and satisfactorily flourish on them without being captivated by the
exploitative motive of lording it over material nature. The more we attempt
to exploit material nature according to our whims of enjoyment, the more
we shall become entrapped by the reaction of such exploitative attempts. If
we have sufficient grains, fruits, vegetables and herbs, then what is the
necessity of running a slaughterhouse and killing poor animals? A man
need not kill an animal if he has sufficient grains and vega tables to eat. The
flow of river waters fertilizes the fields, and there is more than what we
need. Minerals are produced in the hills and the jewels in the ocean. If the
human civilization has sufficient grains, minerals, jewds, water, milk, etc.,
then why should it hanker after terrible industrial enterprises at the cost
of the labor o"f some unfortunate men? But all these natural gifts are
dependent on the mercy of the Lord. What we need, Lherefore, is to be
obedient to the laws of the Lord and achieve human perfection of life by
devotional service. The indications by Kuntidevi are just to the point. She
424 Srmad-Bhagavatam [Canto 1, Ch_ 8
desires that God's mercy be bestowed upon them so that natural prosperity
be maintained by His grace.
TEXT 41
3? f ff I
, ' ll'll
atha viSvesa viSvitman
viSva-mirte sva-keu me
sneha-pisam imam chindhi
dham pifpUU V.TiU
atka-therefore; viSva-isa-0 Lord of the universe; visva-itman-0 soul
of the universe; viSva-mirte-0 Personality of the universal form; sva-keU
-unto my own kinsmen; me-my; sneha-pisam-tie of affection; imam
this; chindhi-cut off; dpjham-deep; pirtuu-for the Pil)gavas; vrrifu
for the Vrl)is also.
TRANSLATION
0 Lord of the universe, soul of the universe, 0 Personality of the
form of the universe, please, therefore, sver my tie of affection for my
kinsmen, the Pap.avas and the V.r!lis.
PURPORT
A pure devotee of the Lord is ashamed to ask anything in self-interest
fro_m the Lord. But the householders are sometimes obliged to ask favors
from the Lord, being bound by the tie of family affection. Srimati Kunti
devi was conscious of this fact, and, therefore, she prayed to the Lord to
cut off the affectionate tie from her own kinsmen, the Pa!lavas and the
Vrpis. The Papavas are her own sons, and the Vrs are the members of
her paternal family. Kfp.a was equally related to both the families. Both
the families required the Lord's help because both were dependent devo
tees of the Lord. Srmati Kuntidevi wished Sri Krp.a to remain with her
sons the Papavas, but by His doing so her paternal house would be
bereft of the benefit. All these partialities troubled the mind of Kunti, and
therefore she desired to cut off the affectionate tie.
Text 42]
Pra
y
ers by Queen Kunti 425
A pure devotee cuts off the limited ties of affection for his family and
widens his activities of devotional service for all forgotten souls. The
typical example is the band of six Gosvam!s who followed the path of
Lord Caitanya. All of them belonged to the most enlightened and cul
tured rich families of the higher castes, but for the benefit of the mass of
population they left their comfortable homes and became mendicants. To
cut off all family affection means to broaden the field of activities. With
out doing this, no one can be qualified as a brihmara, a king, a public
leader or a devotee of the Lord. The Personality of Godhead, as an ideal
King, showed this by example. Sri Ramacandra cut off the tie of affection
of His beloved wife to manifest the qualities of an ideal king.
Such personalities as a brihmarta, a devotee, a king or a public leader
must be very broadminded in discharging respective duties. Weak as she
was, Srmati Kuntidev was conscious of this fact, and she prayed to be
free from such bondage of family affection. The Lord is addressed as the
Lord of the universe, or the Lord of the universal mind, indicating His all
powerful ability to cut the hard knot of family affection. Therefore, it is
sometimes experienced that the Lord, out of His special affinity towards a
weak devotee, breaks the family affection by force of circumstances by His
aU-powerful energy. By doing so He causes the devotee to become com
pletely dependent on Him and thus clears up the path for his going back to
Godhead.
TEXT 42
S Q I
(
tvayi me 'nanya-viayi
matir madhu-pate 'sakrt
ratim udvahatid addhi
gahgevaugham udanvati
tvayi-unto You; me-my; ananya-viaya-unalloyed; mati[-attention;
madhu-pate-0 Lord of Madhu; asakrt-continually; ratim-attraction;
udvahatit-may overflow; addhi-directly; ganga-the Ganges; iva-like;
ogham-fows; udanvati-down to the seas.
426
Srmad-Bhagavatam [Canto l, Ch. 8
TRANSLATION
0 Lord of Madhu, as the Ganges forever flows to the. sea, without
hindrance, let my attraction be constantly drawn unto You without being
diverted to anyone else.
PURPORT
Perfection of pure devotional service is attained when all attention is
diverted towards the transcendental loving service of the Lord. To cut off
the tie of all other affections does not mean complete negation of the finer
elements, like affection for someone else. This is not possible. A living
being, whoever he may be, must have this feeling of affection for others
because this is a symptom of life. The symptoms of life, namely desire,
anger, hankerings, feelings of attraction, etc., cannot be annihilated. Only
the objective has to be changed. Desire cannot be changed, but in devo
tional service the desire is changed only for the service of the Lord in
place of desire for sense gratification. The so-called affection for family,
society, country, etc., are different phases of sense gratification. When this
desire is changed for the satisfaction of the Lord, it is called devotional
serVIce.
In the Bhagavad-giti we can see that Arjuna desired not to fight with his
brothers and relations just to satisfy his own personal desires. But when he
heard the message of the Lord, Srimad-Bhagavad-giti, he changed his
decision and served the Lord. And for his doing so, he became a famous
devotee of the Lord, for it is declared in a the scriptures that Arjuna
attained spiritual perfection by devotional service to the Lord in friend
ship. The fighting was there, the friendship was there, Aruna was there,
and Kr'a was there, but Arjuna became a different person by devotional
service. Therefore, the prayers of Kunti also indicate the same categorical
changes in activities. Srimatl Kunti wanted to serve the Lord without
diversion, and that was her prayer. This unalloyed devotion is the ultimate
goal of life. Our attention is usually diverted in the service of something
which is nongodly or not in the program of the Lord. When the program
i changed into the service of the Lord, that is to say when the senses are
purified in relation with the service of the Lord, it is called pure unalloyed
devotional service. Srmatl Kuntidevl wanted that perfection and prayed
for it from the Lord.
Her affection for the Pi!avas and the Vr!s is not out of the range of
devotional service because service of the Lord and the service of the
Text 43]
Payers by Queen Kunti 427
devotees are identical. Sometimes service of the devotee is more valuable
than the service of the Lord. But here the affetion of Kuntidev for the
Pi!.avas and the Vr!.iS was due to family relation. This tie of affection in
terms of material relation is the relation of maya because the relations of
the body or the mind are due to the influence of the exteral energy.
Relations of the soul, established in relation with the Supreme Soul, are
factual relations. When Kuntdevi wanted to cut off the family relation,
she meant to cut off the relation of the skin. The skin relation is the cause
of material bondage, but the relation of the soul is the cause of freedom.
This relation of the soul to the soul can be established by the via medium of
the relation with the Supersoul. Seeing in the darkness is not seeing. But
seeing by the light of the sun means to see the sun and everything else
which was unseen in the darkness. That is the way of devotional service.
TEXT 43
sri-k[FJU knrJa-sakha vmlY-rfabhivani-dhrug
raj an ya- varsa-dah aninapavarga-vira
govinda go- dvija-surirtiharivatira
yogesvarikhila-guro bhagavan namas te
sri kmw-0 Sr Kn;Qa; krfrta-sakha-0 friend of Aruna; vmli
descendants of VrIi; [abha-the chief; avani-earth; dhrk-rebellious;
rajanya-varhsa-dynasties of the kings; dahana-annihilator; anapavarga
without deterioration of; vira-prowess; govinda-the proprietor of
Golokadhama; go-cow; dvija--the brihmarzas; sur-the demigods; arti
har-reliever of distress; avatara-one who descends; yogesvar-master of
all mystic powers; akhila-universal; guro-0 preceptor; bhagavan-the
possessor of all opulences; nama{ te-respectful obeisances unto You.
TRANSLATION
0 Kra, 0 friend of Aruna, 0 chief amongst the descendants of
Vr. You are the destroyer of those political parties which are disturbing
elements on this earth. Your prowess never deteriorates. You are the
428
Srmad-Bhagavatam [Canto I, Ch. 8
proprietor of the transcendental abode, and You descend to relieve the
distresses of the cows, the brahmaaS and the devotees. You possss all
mystic powers, and You are the preceptor of the entire universe. You are
the Almighty God, and I offer You my respectful obeisances.
PURPORT
A summary of the Supreme Lord Sri Krr.a is made herein by Srimati
Kuntidevi The Almighty Lord has His eteral transcendental abode where
He is engaged in keeping surabhi cows. He is served by hundreds and thou
sands of goddesses of fortune. He descends on the material world to
reclaim His devotees and to annihilate the disturbing elements in groups of
political parties and kings who are supposed to be in charge of administra
tion work. He creates, maintains and annihilates by His unlimited energies,
and still He is always full with prowess and does not deteriorate in potency.
The cows, the brihmaras and the devotees of the Lord are all objects of
His special attention because they are very important factors for the
general welfare of living beings.
TEXT 44
i
' e0q: qfI: I

. r
i& fI fr II
suta uvica
prthayettharh kalapadaif
paril}tiikhilodayaf
mandarh jahisa vaikurtfho
mohayann iva miyayi
sutaf-Suta; uvica-said; prthayi-by Prtha (Kunti); ittham.this;
kalapadaif-by chosen words; paririta-being worshiped; akhila-universal;
udayaf,-glories; mandam-mildly; jahisa-smiled; vaikurthaf-the Lord;
mohayan-captivating; iva-like; miyayi-by mystic power.
TRANSLATION
Sita Gosvami said: The Lord, thus hearing the prayers of Kuntidev,
composed in choice words for His glorification, mildly smiled. That smile
was a enchanting as His mystic power.
Text 45)
Payers by Queen Kunti
429
PURPORT
Anything that is enchanting in the world is said to be a representation
of the Lord. The conditioned souls who are engaged in trying to lord it
over the material world are also enchanted by His mystic powers, but His
devotees are enchanted in a different way by the glories of the Lord, and
His merciful blessings are upon them. His energy is displayed in different
ways, as electrical energy works in manifold capacities. Srmati Kuntidevi
has prayed to the Lord just to enunciate a fragment of His glories. All His
devotees worship Him in that way, by chosen words, and therefore the
Lord is known as uttama-sloka. No amount of chosen words is sufficient
to enumerate the Lord's glory, and yet He is satisfied by such prayers as
the father is satisfied even by the broken linguistic attempts of the growing
child. The word miyi is used both in the sense of delusion and mercy also.
Herein the word miyi is used in the sense of the Lord's mercy upon
Kuntidevi.
TEXT 45
. " "
iJ qTJr?t i I
f t M fl: ll''11
tim bipham ity upimantrya
pravisya gajasahvayam
striyas ca sva-purrh yisyan
premrti rijii nivirita[t
tim-all those; biPham-accepted; iti-thus; upimantra-subsequently
informed; pravisya-entering; gaja[l-ahvayam-Gajasthaherayna palace;
striya{t ca-other ladies; sva-puram-own residence; yasyan-wnile starting
for; prem[i-in love; rijii-by the king; nivirita[-stopped.
1NSLTON
Thus accepting the prayers of Srimati Kuntidev, the Lord subs
quently informed other ladies of His departure by entering the palace of
Hastinapura. But upon preparing to leave, He was stopped by King
Yudhithira, who implored Him lovingly.
430
Srmad-Bhigavatam [Canto 1, Ch. 8
PURPORT
No one could make Lord Kfiqa stay at Hastinapura when He decided to
start for Dviraka, but the simple request of King Yudhithira that the Lord
remain there for a few days more was immediately effective. This signifies
that the power of the King is loving affection, which 'the Lord could not
deny. The almighty God is thus conquered only by lovng service and
nothing else. He is fully independent in all His dealings, but He voluntarily
accepts obligations by the loving affection of His pure devotees.
TEXT 46
..
"

1
wffsyft"i 1111
vyisadyair isvarehajnai
knienadbhuta-karmaa
prabodhito 'pitihisair
nabudhyata sucarita
vyasidyai{-by great sages headed by Vyasa; ivar-the Almighty God;
iha-by the will of; jnai{-by the learned; kniena-by Krla Himself;
adbhuta-karmai-by one who performs all superhuman work; prabodhita
-being solaced; api-although; itihasai[! -by evidences from the histories;
na-not; abudhyata-satisfied; suca arpita-distressed.
TRANSLATION
King Yudhithira, who was much aggrieved, could not be convnced,
despite instructions by great sages headed by Vyasa and the Lord Krra
Himslf, the performer of superhuman feats, and despite all historical
evidence.
PURPORT
The pious King Yudhithira was mortified because of the mass massacre
of human beings in the Battle of Kuruketra, especially on his account.
Duryodhana was there on the throne, and he was doing well in his
administration, and in one sense there was no need of fighting. But on the
principle of justice Yudhithira was to be replaced. The whole clique of
politics centered round this point, and all the kings and residents of the
Text 47) Pra
y
ers b
y
Queen Kunti 431
whole world became involved in this fight between the rival brothers.
Lord Kr!la was also there in the side of King Yudhi!hira. It is said in the
Mahabharata (Adi, Chap. 20) that 6,400,000 men were killed in eighteen
days in the Battle of Kuruketra, and some hundreds of thousands were
missing. Practically this was the greatest battle in the world within five
thousand years.
This mass killing simply to enthrone Maharaja Yudhithira was too
mortifying, so he tried to be convinced with evdences from histories
by great sages like Vyasa and the Lord Himself that the fight was just
because the cause was just. But Maharaja Yudhithira would not be
satisfied, even though he was instructed by the greatest personalities of the
time. Kra is designated herein as the performer of superhuman actions,
but in this particular instance neither He nor Vyasa could convince King
Yudhi!hira. Does it mean that He failed to be a superhuman actor? o,
certainly not. The interpretation is that the Lord as isvara or the Super
soul both in the heart of King Yudhithira and Vyisa performed still more
superhuman action because the Lord desired it. As Supersoul of King
Yudhi!hira, He did not allow the King to be convinced by the words of
Vyasa and others, including Himself, because He desired that the King
hear instructions from the dying Bhimadeva, who was another great
devotee of the Lord. The Lord wanted that at the last stage of his material
existence the great warrior Bhlmadeva see the Lord personally as well as
his beloved grandchildren, King Yudhi!hira, etc., now situated on the
throne, and thus pass away very peacefully. Bhimadeva was not at all
satisfied to fght against the Pa!l<avas, who were his beloved fatherless
grandchildren. But the katriyas are also very stern people, and therefore
he was obliged to take the side of Duryodhana because he was maintained
at the expense of Duryodhana. Besides this, the Lord also desired that
King Yudhi!hira be pacified by the words of Bhimadeva so that the
world could see that Bhlmadeva excelled all in knowledge, including the
Lord Himself.
TEXT 47
C ,
Ui W I
; fm: m: ll'\11
iha riji dharma-sutas
cintayan su-hrdim vadham
prikrtenitmani viprif
sneha-moha-vasam gataf
432 Srlmad-Bhagavatam
[Canto 1, Ch. 8
aha-said; raja-King Yudhithira; dharma-suta[l-the son of Dharma
(Yamaraja); cintayan-thinking of; su-hr:dim-of the friends; vadham
killing; prakrtena-by material conception only; atmana-by the self;
vipra[l-0 brahmaras; sneha-affection; moha-delusion; vasam-being
carried away by; gata[l-having gone.
TRANSLATION
King Yudlllithira, son of Dharma, overwhelmed by the death of his
friends, was aggrieved just like a common, materialistic man. 0 sages,
thus deluded by affection, he began to speak.
PURPORT
King Y udhihira, though he was not expected to become aggrieved like
a common man, became deluded by worldly affection by the will of the
Lord Gust as Aruna was apparently deluded). A man who sees knows it well
that the living entity is neither the body nor the mind but is transcendental
to the material conception of life. The common man thinks of violence and
nonviolence in terms of the body, but that is a kind of delusion. Everyone
is duty-bound according to one's occupational duties. A katriya is bound
to fight for the right cause, regardless of the opposite party. In such dis
charge of duty, one should not be disturbed by annihilation of the material
body, which is only an external dress of the living soul. All this was
perfectly known to Maharaja Yudhithra, but by the will of the Lord he
became just like a common man because there was another great idea
behind this delusion: the King would be instructed by Bhima as Arjuna
was instructed by the Lord Himself.
TEXT 48
. ' . " .
3 i qt(l ( : I
tPH;m: 1111
aho me pa5yatajiinarh
hrdi rfhar duritmana[l
pirakyasyaiva dehasya
bahvyo me 'kauhiri hati[l
aho-0; me-my; pasyata-just see; ajiinam-ignorance; hrdi-in the
heart; ripham-situated in; duritmana[l-of the sinful ; pirakyasya-meant
Text 49]
for others; eva-certainly; dehasya-of the body; bahvya[-many, many;
me-by me; akauhii-combination of military phalanxes; hata[-killed.
TRANSLATION
King Yudhithira said: 0 my lot! I am the most sinful man! Just see
my heart, which is fll of ignorance! This body, which is ultimately
meant for others, has ked many, many phalanes of men.
PURPORT
A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry
and 65,600 ca alry is called an akauhiri. And many akauhiris were killed
on the Battlefield of Kuruketra. Maharaja Yudhithira, as the most pious
king of the world, takes for himself the responsibility of killing such a
huge number of living beings because the battle was fought to reinstate
him on the throne. This body is, after all, meant for others. While there is
life in the body, it is meant for the service of others, and when it is dead it
is meant to be eaten up by dogs and jackals or magots. He is sorry because
for such a temporary body such a huge massacre was committed.
TEXT 49
" " "
lT:
" " ' ' " C
; 1 TTll i:
bala-dvija-suhrn-mitra
pitrbhratr-guru-druha[
na me syan nirayan moko
hy api varayuta-yutai[.
I
11<11
bila-boys; dvija-the twice-bor; suhrt-well-wishers; mitra-friends;
pitr-parents; bhratr-brothers; gru-preceptors; druha[-one who has
killed; na-never; me-my; syat-there shall be; niryat-from hell; mokaf
-liberation; hi-certainly; api-although; vara-years; ayuta-millions;
yutai[-being added.
TRANSLATION
I have killed many boys, brahmas, well-wishers, friends, parents,
preceptors and brothers. Though I live millions of years, I will not be
relieved from the hell that awaits me for a these sins.
434
Srmad-Bhagavatam [Canto l, Ch_ 8
PURPORT
Whenever there is a war, there is certainly a massacre of many innocent
living beings, such as boys, brihmaras and women, whose killing is con
sidered to be the greatest of sins. They are all innocent creatures, and in all
circumstances killing of them is forbidden in the scriptures. Maharaja
Yudhithira was aware of these mass killings. Similarly, there were friends,
parents and preceptors also on both sides, and all of them were killed. It
was simply horrible for him to think of such killing, and therefore he was
thinking of residing in hell for millions and billions of years.
TEXT 50
naino rijna[l praji-bhartur
dharma yuddhe vadho dviim
iti me na tu bodhiya
kalpate sisanarh vaca[l
na-never; ena[l-sins; rijna[l-of the king; praji-bhartu[-of one who
is engaged in the maintenance of the citizens; dharma-for the right
cause; yuddhe-in the fight; vadha[l-killing; dviim-of the enemies; iti
a these; me-for me; na-never; tu-but; bodhiya-for satisfaction;
kalpate-they are meant for administration; sisanam-injunction; vaca[l
words of.
TRANSLATION
There is no sin for a king who kills for the right cause, who is engaged
in maintaining his citizens. But this injunction is not applicable to me.
PURPORT
Maharaja Yudhithira thought that although he was not actually
involved in the administration of the kingdom, which was being carried
on well by Duryodhana wthout harm to the citizens, he caused the killing
of so many living beings only for his personal gain of the kingdom from
the hands of Duryodhana. The killing was committed not in the course of
Text 51] Payers by Queen Kunti
435
administration but for the sake of self-aggrandizement, and as such he
thought himself responsible for all the sins.
TEXT 51
stri'[irh madd-hata-bandhunirh
droho yo 'siv ihotthita
karmabhir ghamedhiyair
niharh kalpo vyapohitum
stririm-of the woman; mat-by me; hata-bandhunim-of the friends
who are killed; drha-enmity; ya-that; asau-all those; iha-herewith;
utthita-has accrued; karmabhif-by dint of work; grhamedhiyaif-by
persons engaged in material welfare; na-never; aham- I; kalpaf-can
expect; vyapohitum-undoing the same.
TRANSLATION
I have killed many friends of women, and I have thus caused enmity to
such an extent that it is not possible to undo it by material welfare work.
PURPORT
The grhamedhi are those whose only business is to perform welfare
work for the sake of material prosperity. Such material prosperity is some
times hampered by sinful activities, and the materialist is sure to commit
sins, even unintentionally, in course of discharging material duties. To get
relief from such sinful reactions, the Vedas prescribe several kinds of
sacrifices. It is said in the Vedas that by performing the asvamedha yajia
(horse sacrifice) one can get relief from even brhmahitya (kiling of a
brihma'a).
Yudhithira Maharaja performed this asvamedha yajia, but he thinks
that even by performing such yajias it is not possible to get relief from the
great sins committed. In the war either the husband or the brother or even
the father or sons go to fight. And when they are kiled, a fresh enmity is
created, and thus a chain of actions and reactions increases which is not
possible to be counteracted even by thousands of asvamedha yajias.
436 Srlmad-Bhagavatam [Canto 1, Ch. 8
The way of work (karma) is like that. It creates one action and another
reaction simultaneously and thus increases the chain o material activities,
binding the performer in material bondage. In the Bhagavad-giti (Bg. 9.27-
28) the remedy is suggested that such actions and reactions of the path of
work can be checked only when work is done on behalf of the Supreme
Lord. The Battle of Kuruketra was actually fought by the will of the
Supreme Lord Sri Krra, as it is evident from His version, and by His will
only Y udhithira was replaced on the throne of Hastinipura. Therefore,
factually no sin whatsoever touched the Pav.9avas, who were only the
order carriers of the Lord. For others, who declare war out of personal
interest, the whole responsibility lies on them.
TEXT 52
yathi pankena pankimbha
surayi vi surikrtam
bhuta-hatyir tathaivaikirh
na yajiair mirtum arhati
yathi-as much as; pankena-by the mud;panka-ambha-water mixed
with mud; surayi-by wine; vi-either; surikrtam-impurity caused by the
slight touch of wine; bhita-hatyim-killing of animals; tathi-like that;
eva-certainly; ekim-one; na-never; yajiai-by the prescribed sacrifices;
mirtum-to counteract; arhati-is worthwhile.
TRANSLATION
As it is not possible to filter muddy water through mud, nor purify
a wine stained pot with wine, it is not possible to counteract the killing of
men by sacrificing animals.
PURPORT
Asvamedha yajias or gomedha yajias, or the sacrifices in which a horse
or a bull is sacrificed, were not, of course, for the purpose of killing the
animals. Lord Caitanya said that such animals sacrificed on the altar of
yajia were rejuvenated and a new life was given to them. It was just to
Text 52]
Pra
y
ers b
y
Queen Kunti
437
prove the efficacy of the hymns of the Vedas. By recitation of the hymns
of the Vedas in the proper way, certainly the performer gets relief from the
reactions of sins, but in case of such sacrifices not properly done under
expert management, surely one has to become responsible for animal
sacrifice. In this age of quarrel and hypocrisy there is no possibility of
performing the yajias perfectly for want of expert brihmartas who are able
to conduct such yajias. iaharaja Yudhithira, therefore, gives a hint to
performing sacrif-ces in the age of Kali. In the Kali-yuga the only sacrifice
recommended is the performance of Harinima yajia inaugurated by Lord
Sri Caitanya Mahaprabhu. But one should not indulge in animal killing and
counteract it by performing. the Harinima yajia. Those who are devotees
of the Lord never kill an animal for self-interest, and (as the Lord ordered
Arjuna) they do not refrain from performing the duty of a katriya. The
whole purpose is, therefore, served when everything is done for the will of
the Lord. This is possible only for the devotees.
Thus end the Bhaktivedanta Purports of the First Canto, Eihth Chapter,
of Srimad--Bhagavatam, entitled ''Prayers by Queen Kunti: and Pariit
aved."
CHAPTER NINE
The Passing Away of Bhismadeva
in the Presence of Lord Krsia
TEXT I
:
m:
m f; t II II
suta uvica
iti bhitaf praji-drohit
sarva-dharma-vivitsayi
tato vinasanar prigid
yatra devavrto 'patat
sutaf uvica-Sri Suta Gosvami said; iti-thus; bhitaf-being afraid of;
praji-drohit-because of killing the subjects; sara-ali; dharma-acts of
religion; vivitsayi-for understanding; tata[, -thereafter; vinasanam-the
place where the fight was held; priit-they all went; yatra-where;
devavrtaf-Bhimadeva ; apatat-lay down for passing away.
TRANSLATION
Sita Gosvami said: Being afraid for having killed so many subjects on
the Battlefield of Kuruktra, Maharaja Yudhithira went to the scene of
the massacre. There, Bhimadeva was lying on a bed of arrows about to
pass away.
PURPORT
In this 1inth Chapter, as it is willed by Lord Sri Krpa, Bhmadeva will
impart instructions to King Yudhithira on the subject of occupational
439
duties. Bhimadeva will also offer his last prayer to the Lord on the verge
of passing away from this mortal world and thus become liberated from
the bondage of further material engagements. Blumadeva was endowed
with the power of leaving his material body at will, and his lying down on
the bed of arrows was his own choice. This passing away of the great
warrior attracted the attention of all the contemporary elites, and all of
them assembled there to show their feelings of love, respect and affection
for the great soul.
TEXT 2
i : ::I
3- ll II
tadi te bhritara[ sare
sadasvai[. svaqw-bhiitai
anvaacchan rthair vipri
vyisa-dhaum yidayas tathi
tadi-at that time; te-all of them; bhritar[.-the brother; sare
all together; sadasvai-drawn by first-class horses; svara-gold; bhuitai
being decorated with; anvaacchan-followed one after another; rathai
on the chariot; viri[.-0 brihmaras; vyisa-the sage Vyasa; dhaumya
Dhaumya; idaya?-and others; tathi-also.
TRANSLATION
At that time a his brothers followed him on beautiful chariots drawn
by first-class horses decorated with gold ornaments. With them were
Vyasa and ris like Dhaumya [the learned priest of the Pa!avas] and
others.
TEXT3
; i : I
: g: II II
bhaavin api viprare
rathena sa-dhanaijaya[.
sa tair vyarocata n.ra[.
lmber iva guhyakai
Tex
t 4] Bhima's Passing Away 441
bhagavin-the Personality of Godhead (Sri Krl)a); api-also; viprare-
0 sage among the brahmar;s; rathena-on the chariot; sa-dhanaijayaf
with Dhanafjaya (Arjuna); sa-that; ta*-by them; vyarocata-appeared
to be highly aristocratic; naft-the King (Yudhithira); kubera-Kuvera,
the treasurer of the demigods; iva-as; guhyaka*-companions known as
Guhyakas.
TRANSLATION
0 sage amongst the brahma!las, Lord Sri Krpa the Personality of
Godhead also followed, seated on a chariot with Arjuna. Thus King
Yudhthira appeared very aristocratic, like Kuvera surrounde by his
companions [the Guhyakas].
PURPORT
Lord Sr Kr!la wanted the Pa!lavas to be present before Bhmadeva
in the most aristocratic order so that he might be pleased to see them
happy at the time of his death. Kuvera is the richest of all the demigods,
and herein King Yudhithira appeared like him (Kuvera), for the procession
along with Sri Kr!la was quite appropriate to the royalty of King
Yudhithira.
TEXT 4
dntvi nipatitam bhumau
divas cyutam ivimaram
pra[emuf pi[llavi bhimam
sinugi{l saha cakr[li
drtvi-thus seeing; nipatitam-lying down; bhumau-on the ground;
divaf-from the sky; cyutam-fallen; iva-like; amaram-demigod;
pra[lemu{-bowed down; pi[llavi{l-the sons of Pi9u; bhimam-unto
Bhima; sa-anugi{-with younger brothers; saha-also with; cakri!li-the
Lord (carrying the disc).

TRANSLATION
Seeing him [Bhma] lying on the ground, like a demigod fallen from
the sky, the p-ava King Yudhithira, along with h younger brothers
and Lord Kr!la, bowed down before him.
PURPORT
Lord Km1a was also a younger cousin of Maharaja Yudhithira as well
as the intimate friend of Arjuna. But all the family members of the
Pa!l9avas knew Lord Kr1a as the Supreme Personality of Godhead. The
Lord, although conscious of His supreme position, always behaved in a
humanly custom, and so He also bowed down before the dying Bhimadeva
as if He were one of the younger brothers of King Yudhithira.
TEXTS
C
" C
i : ' I
Ut II II
tatra brahmaraya saroe
devarayas ca sattama
rijarayas ca tatrisan
dra{urt bharata-pungavam
tatra-there; brahma-naya-ris among the brihmarws; saroe-all; deva
_Taya-nis among the demigods; ca-and; sattama-situated in the quality
of goodness; iija-rayaf-nis among the kings; ca-and; tatra-in that
place; asan-were present; drtum-just to see; bharata-descendant of
King Bharata;pungavam-and the chief of them.
TRANSLATION
just to see the chief of the descendants of King Bharata (Bhima],
a the great souls in the universe, namely the ris amongst the demigods,
brahma!las and kngs, all situated in the quality of goodness, were assembled
there.
PURPORT
The nis are those who have attained perfection by spiritual achieve
ments. Such spiritual achievements can be earned by all, whether
one is a king or a mendicant. Bhimadeva himself was also one of the
brahmaris and the chief of the descendants of King Bharata. All ris are
situated in the quality of goodness. All of them assembled there on
hearing the news of the great warrior's impending death.
Texts 6-7)
Bhilma's Passing Away
TEXTS 6-7
qm w +ii:
I
"
"
"
:nl
l : f ?iltd: II II
eg s: I
msf:11 \11
parvato nirado dhaumyo
bhaavin bidariyartaft
brhadasvo bhardvija[
sa-siyo re[uki-sutaft
vasitha indrapramadas
trito gtsamado 'sita[
kakivin gautamo 'tris ca
kausiko 'tha sudarsanaft
443
parvata[-Parvata Muni; nirdaft-Nirada luni; dhaumya[-Dhaumya;
bhagavan-incarnation of Godhead; badari yala{t-Vyasadeva; brhadasvaft
Brhadasva; bhardvaja[-Bharadvaj a ;sa-siyaft-along with disciples; reruka
suta{t-Para8urima; vasithaft-V asitha; indrapramada-lndrapramada; tri
taft-Trita; g
r
tsamadaf-G
r
tsamada; asita[-Asita; kakivin-Kakivin;
gautama{t-Gautama; atrift-Atri; kousika[-Kausika; atha-now; sudar
sanaft-Sudarsana.
TRANSLATION
Al the sages like Parvata Muni, Narada, Dhaumya, Vyasa, the
incarnation of God, Bharadvaja and Parasurama and disciples, V asitha,
lndrapramada, Trita, Grtsamada, Asita, Kakivan, Gautama, Atri, Kausika
and Sudar8ana were present.
PURPORT
Parvata Muni is considered to be one of the oldest sages. He is almost
always a constant companion of Narada luni. They are also spacemen
competent to travel in the air without help of any material vehicle.
Parvata Muni is also a devari, or a great sage amongst the demigods, like
Narada. He was present along with Narada at the sacrificial ceremony of
Maharaja J anamejaya, son of Maharaja Parikit. In this sacrifice all the
snakes of the world were to be killed. Parvata Muni and arada Muni are
called Gandhar\as also because they can travel in the air singing the glories
of the Lord. As they can travel in the air, they observed the svayarvara
ceremony (selecting her own husband) of Draupad from the air. Like
Narada Muni, Parvata Muni also used to visit the royal assembly in the
heaven of King lndra. As a Gandharva, sometimes he visited the royal
assembly of Kuvera, one of the important demigods. Both arada and
Parvata were once in trouble with the daughter of Maharaja Srnjaya.
'laharaja Srnjaya got the benediction of a son by Parvata Muni.
Nirada Muni is inevitably associated with the narrations of the Prirws.
He is described in the Bhigavatam. In his previous life he was the son of a
maidservant, but by good association of pure devotees he became en
lightened in devotional service, and in the next life he became a perfect
man comparable with himself only. In the Mahibhirata his name is
mentioned in many places. He is the principal devar or the chief sage
amongst the demigods. He is the son and disciple of Brahmaji, and from
him the disciplic succession in the line of Brahma has been spread. He
initiated Prahada Maharaja, Dhruva Maharaja and many celebrated devo
tees of the Lord. He initiated even Vyasadeva, the author of the Vedic
literatures, and from Vyasadeva, Madhvacarya was initiated, and thus the
1adhva-sampradaya, in which the
_
Gauya-sampradaya is also included,
has spread all over the universe. Sri Caitanya Mahaprabhu belonged to
this Madhva-sampradaya; therefore Brahmaj, Narada, Vyasa, down to
Madhva, Caitanya and the Gosvamis all belonged to the same line of
disciplic succession. aradaji has instructed many kings from time imme
morial. In the Bhigavatam we can see that he instructed Prahlada Maharaja
while he was in the womb of his mother, and he instructed Vasudeva,
father of KrtJa, as well as lahadja Yudhithira.
Dhaumya. A great sage who practiced severe penances at Utkochak
Trtha and was appointed royal priest of the Patava kings. He acted as
the priest in many religious functions of the Patavas (sarhskira), but also
each of the Pit<avas was attended by him at the betrothal of Draupadi.
He was present even during the exile of the Patavas and used to advise
them in circumstances when they were perplexed. He instructed them how
to live incognito for one year, and his instructions were strictly followed
by the Patavas during that time. His name is mentioned also when the
general funeral ceremony was performed after the Battle of Kuruketra.
In the Anusisana Parva of Mahibhirata (Ch. 127.15-16) he gave religious
instructions very elaborately to Maharaja Yudhithira. He was actually the
right type of priest of a householder, for he could guide the Patavas on
Texts 6-7] Bhima's Passing Away 445
the right path of religion_ A priest is meant for guiding the householder
progressively in the right path of israma-dharma, or the occupational duty
of a particular caste. There is practically no difference between the family
priest and the spiritual master. The sages, saints and brihmartas were
especially meant for such functions.
Bidariyarta (Vyisadeva). He is known as Kr!la, Kr!la-dvaipayana,
Dvaipayana, Satyavatisuta, Parasarya, Parasaratmaja, Badaraya!la, Veda
vyasa, etc. He was the son of Mahamuni Parasara in the womb of Satyavaf
prior to her betrothal with Maharaja Santanu, the father of the great
general Grandfather Bhmadeva. He is a powerful incarnation of araya!la,
and he broadcasts the Vedic wisdom to the world. As such, Vyasadeva is
offered respects before chanting the Vedic literature, especially the
Prirtas. Sukadeva Gosvami was his son, and [is like Vaisampayana, etc.,
were his disciples for different branches of the Vedas. He is the author of
the great epic Mahibhirata and the great transcendental literature
Bhigavatam. The Brahma-sutras or the Vedinta-sutras or Bidariyarta
sutras are compiled by him. Amongst sages he is the most respected
author by dint of severe penances. When he wanted to record the great
epic Mahibhirata for the welfare of all people in the age of Kali, he was
feeling the necessity of a powerful writer who could take up his dictation.
By the order of Brahmaji, Sri Ga!lesaj took up the charge of noting down
the dictation on the condition that Vyasadeva would not stop dictation for
a moment. The Mahibhirata was thus compiled by the joint endeavor of
V yasa and Gattesa.
By the order of his mother Satyavaf, who was later married to lIaharaja
antanu, and by the request of Bhimadeva, the eldest son of Maharaja
Santanu by his first wife, the Ganges, he begot three brilliant sons whose
names are Dhftaratra, Pa!l9u and Vidura. The Mahibhirata was compiled
by Vyasadeva after the Battle of Kuruketra and after the death of all the
heroes of Mahibhirta. It was first spoken in the royal assembly of
aharaja J anamejaya, the son of laharaja Panlit.
Brhadasva. An ancient sage who used to meet Maharaja Yudhi!hira
now and then. First of all he met Maharaja Yudhi!hira at Kamyavana.
This sage narrated the history of Maharaja N ala. There is another Brhadasva
who is the son of the Ikvaku dynasty (Mahi. Van. 209.4-5).
Bharadvija. He is one of the seven great [is and was present at the time
of the birth ceremony of Arjuna. The powerful [i sometimes undertook
severe penances on the shore of the Ganges, and his israma is still cele
brated at Prayagadhama. It is leared that this [i, while taking bath in
the Ganges, happened to meet Ghftaci, one of the beautiful society girls
446 Srimad-Bhagavatam rcanto l, Ch. 9
of heaven, and thus he discharged semina, which was kept and preserved in
an earthen pot and from which Dropa was born. So Dropacarya is the son
of Bharadvaja Muni. Others say that Bharadvaja, the father of Dropa, is a
different person from lahari Bharadvaja. He was a great devotee of
Brahma. Once he approached Dropacarya and requested him to stop the
Battle of Kuruketra.
Parasurima or Rerukisuta. He is the son of Mahari Jamadagni and
Srimati Repuka. Thus he is also known as Repukasuta. He is one of the
powerful incarnations of God, and he killed the katriya community as a
whole twenty-one times. With the blood of the katriyas he pleased the
souls of his forefathers. Later on he underwent severe penances at the
Mahendra Parvata. After taking the whole earth from the katriyas, he
gave it in charity to Kasyapa Muni. Parasurama instructed the Dhanur
veda or the science of fighting to Dropadirya because he happened to be a
brihmara. He was present during the coronation of Maharaja Yudhithira,
and he celebrated the function along with other great [is.
Parasuama is so old that he met both Rama and Krpa at different
times. He fought with Rama, but he accepted Krpa as the Supreme
Personality of Godhead. He also praised Arjuna when he saw him with
Krpa. When Bhima refused to marry Amba, who wanted him to become
her husband, Amba met Parasurama, and by her request only he asked
Bhimadeva to accept her as his wife. Bhima refused to obey his order,
although he was one of the spiritual masters of Bhimadeva. He fought
with Bhimadeva when he neglected his warning. Both of them fought very
severely, and at last Parasurama was pleased with Bhima and gave him the
benediction of becoming the greatest fighter in the world.
Vasitha. The great celebrated sage among the brihmaras, well known
as the Brahmari V asithadeva. He is a prominent figure both in the
Rimiyara and Mahibhirta periods. He celebrated the coronation cere
mony of the Personality of Godhead Sri Rama. He was present also on the
Battlefield of Kuruketra. He could approach all the higher and lower
planets, and his name is also connected with the history of Hirapyakasipu.
There was a great tension between him and Visvamitra, who wanted his
kimadhenu. V asiha Muni refused to spare his kimadhenu, and for this
Visvamitra killed his one hundred sons. As a perfect brihmar-a he tolerated
a the taunts of Visvamitra. Once he tried to commit suicide on account
of Visvamitra's torture, but all his attempts were unsuccessful. He jumped
from a hill, but the stones on which he fell became a stack of cotton, and
thus he was saved. He jumped into the ocean, but the waves washed him
ashore. He jumped in the river, but the river also washed him ashore. Thus
Texts 6-7)
Bhima's Passing Away 447
all his suicide attempts were unsuccessfuL He is also one of the seven nis
and husband of Arundhati, the famous star.
Indrapramada. Another celebrated [i.
Trita. One of the three sons of Prajapati Gautama. He was the third son,
and his other two brothers were known as Ekat and Dvita. All the brothers
were great sages and strict followers of the principles of religion. By dint
of severe penances they were promoted to Brahmaloka (the planet where
Brahmaji lives). Once Trita Muni fell in a well. He was an organizing worker
of many sacrifices, and as one of the great sages he also came to show
respect to BhimaJ at his deathbed. He was one of the seven sages in the
Varu!aloka. He hailed from the Wester countries of the world. As such,
most probably he belonged to the European countries. At that time the
whole world was under one Vedic culture.
Grtsamada. One of the sages of the heavenly kingdom. He was a close
friend of lndra the King of heaven and was as great as Brhaspati. He used
to visit the royal assembly of Maharaja Yudhithira, and he also visited the
place where Blumadeva breathed his last. Sometimes he explained the
gories of Lord Siva before Maharaja Yudhihira. He was the son of
Vitahavya, and he resembled in features the body of lndra. Sometimes the
enemies of lndra mistook him to be lndra and arrested him. He was a great
scholar of the .g-veda, and thus he was highly respected by the brihmarta
community. He lived a life of celibacy and was powerful in every respect.
Asita. There was a king of the same name, but herein the Asita men
tioned is the Asita Devala i, a great powerful sage of the time. He
explained to his father l ,500,000 verses from the Mahibhirata. He was one
of the members in the snake sacrifice of 1aharaja Janamcjaya. He was also
present during the coronation ceremony of Maharaja. Yudhithira along
wth other great [is. He also gave Maharaja Yudhithira instructions while
he was on the Anjana Hill. He was also one of the devotees of Lord Siva.
Kakivin. One of the sons of Gautama Muni and the father of the great
sage Candakausika. He was one of the members of Parliament of Maharaja
Y u dhithira.
Atri. Atri Muni was a great brihmarta sage and was one of the mental
sons of BrahmaJ. BrahmaJ is so powerful that simply by thinking of a son
he can have it. These sons are known as minasa-putras. Out of seven
minasa-putras of BrahmaJ and out of the seven great brihmara sages, Atri
was one. In his family the great Pracetas were also bor. Atri Muni had
two katriya sons who became kings. King Arthama is one of them. He is
counted as one of the twenty-one Prajapatis. His wife's name was Anasuya,
and he helped Maharaja Parikit in his great sacrifices.
448 Srimad-Bhagavatam .[Canto l, Ch. 9
Kausika. One of the permanent !i members in the royal assembly of
Maharaja Yudhithira. He sometimes met Lord Kr!la. There are several
other sages of the same name.
Sudarsana. This wheel which is accepted by the Personality of Godhead
(Vi!lU or Kr!la) as His personal weapon is the most powerful weapon,
greater than the brahmistras or similar other disastrous weapons. In some
of the Vedic literatures it is said that Agnideva, the fire-god, presented
this weapon to Lord Sri Kr!la, but factually this weapon is eterally
carried by the Lord. Agnideva presented this weapon to Krwa in the same
way that Rukmi!l" was given by Maharaja Rukma to the Lord. The Lord
accepts such presentations from His devotees, even though such presenta
tions are eterally His property. There is an elaborate description of this
weapon in the Adi-parva of the Mahibhirata. Lord Sri Kr!la used this
weapon to kill Sisupala, a rival of the Lord. He also killed Salva by this
weapon, and sometimes He wanted His friend Arjuna to use it to kill his
enemies. (Mahi. Virita. 56.3)
TEXTS
: M M4 I
f al: T II II
anye ca munayo brahman
brahmaritidayo 'mal
siyair upeti ijagmu
kasyapingirasidaya
anye-many others; ca-also; munaya-sages; brahman-0 br hmapas;
brhmarita-Sukadeva Gosvami; idaya-and such others; amali{
completely purified; siyai-by the disciples; upeti-accompanied by;
ijagmuarived; kasyapa- Kasyapa; angirasa- Angirasa; idaya- and
others.
TRANSLATION
And many others like Sukadeva Gosvami and other purified souls,
Kasyapa and Aigira and others, a accompanied by their respective
disciples, arrived there.
PURPORT
Sukadeva Gosvimi (Brahmarita). The famous son and disciplt of Sri
Vyasadeva, who taught him first the Mahibhirata and then Srimad-
Text 8)
Bhma's Passing Away 449
Bhigavatam. Sukadeva Gosvami recited 1,400,000 verses of the Mahi
bhirta in the councils of the Gandharvas, Yaksas and Raksasas, and he
recited Sr'mad-Bhigavatam for the first time in the presence. of Maharaja
Parik9it. He thoroughly studied all the Vedic literatures from his great
father. Thus he was a completely purified soul by dint of his extensive
knowledge in the principles of religion. From Mahibhirata (Sabhi Parva
4.11) it is understood that he was also present in the royal assembly of
Maharaja Yudhi9thira and at the fasting of Maharaja Parik9it. As a bona fide
disciple of Sr Vyasadeva, he inquired from his father very extensively about
religious principles and spiritual values, and his great father also satisfied
him by teaching him the yoga system by which one can attain the spiritual
kingdom, the difference between fruitive work and empiric knowledge, the
ways and means of attaining spiritual realization, the four isramas, namely
the student life, the householder's life, the retired life and the renounced
life, the sublime position of the Supreme Personality of Godhead, the
process of seeing Him eye to eye, the bona fide candidate for receiving
knowledge, the consideration of the five elements, the unique position
of intelligence, the consciousness of the material nature and the living
entity, the symptoms of the self-realized soul, the working principles of
the material body, the symptoms of the influential modes of nature, the
tree of perpetual desire, and psychic activities. Sometimes he went to the
sun planet with the permission of his father and Naradaji. Descriptions of
his travel in space are given in the Santi Parva of theMahibhirata (332). At
last he attained the transcendental realm. He is known by different names
like Araeya, Aruisuta, V aiyasaki, Vyasamataja, etc.
Kasyapa. One of the Prajapatis, the son of Marci and one of the sons
in-law of Prajapati Daka. He is the father of the gigantic bird GaruQa, who
was given elephants and tortoises as eatables. He married thirteen daughters
of Prajapati Dak9a, and their names are Aditi, Diti, Denu, Kela, Danayu,
Singhika, Kodha, Pradha, Visva, Vinata, Kapila, Muni and Kadru. He
begot many children, both demigods and demons, by those wives. From
his first wife, Aditi, all the twelve Adityas were born; one of them is
Vamana, the incarnation of Godhead. This great sage was also present at
the time of Arjuna's birth. He received a presentation of the whole world
from Parasurama, and later on he asked Parasurama to go out of the world.
His other name is Aristanemi. He lives on the northern side of the
umverse.
Angiri. He is the son of Mahar9i Angiri and is known as Brhaspati, the
priest of the demigods. It is said that Droacarya was his partial incarnation.
Sukracarya was the spiritual master of the demons, and Brhaspati challenged
hm. His son is Kacha, and he delivered the fire weapon first to Bharadvaja
450 Srlmad-Bhagavatam [Canto l, Ch. 9
Muni. He begot six sons (like the fire-god) by his wife Candramasi, one
of the reputed stars. He could travel in space, and therefore he could
present himself even in the planets of Brahmaloka and lndraloka. He
advised the King of heaven, lndra, about conquering the demons. Once
he cursed Indra, who thus had to become a hog on the earth and was
unwilling to retur to heaven. Such is the power of the attraction of the
illusory energy. Even a hog does not wish to part with its earthly posses
sions in exchange of a heavenly kingdom. He was the religious preceptor
of the natives of different planets.
TEXT9
f 1. mmTl : I
l # mmt II II
tin sametin mahi-bhigin
upalabhya vasuttama[
pujayimisa dharma-jno
desa-kila-vibhiga-vit
tin-all of them; sametin-assembled together; mahi-bhigin-all greatly
powerful; upalabhya-having received; vasuttama[-the best among the
Vasus (Bhimadeva); pujayimisa-welcomed; dharma-jia[1-one who
knows religious principles; desa-place; kala-time; vibhiga-vit-one who
knows the adjustment of place and time.
TRANSLATION
Bhimadeva, who was the best amongst the eight V asis, received and
welcomed a the great and powerful ris who were assmbled there, for he
knew prfectly a the religious principles according to time and place.
PURPORT
Expert religionists know perfectly well how to adjust religious principles
in terms of time and place. AU the great iciras or religious preachers or
reformers of the world executed their mission by adjustment of religious
principles in terms of time and place. There are different climates and
situations in different parts of the world, and if one has to discharge his
duties to preach the message of the Lord, he must be expert in adjusting
Text 10]
Bhima's Passing Away
451
things in terms of the time and place. Bhimadeva was one of the twelve
great authorities of preaching this cult of devotional service, and therefore
he could receive and welcome all the powerful sages from all parts of the
universe assembled there at his deathbed. He was certainly unable at that
time to welcome and receive them physically because he was neither at his
home nor in a normal healthy condition. But he was quite fit by the
activities of hi sound mind, and therefore he could utter sweet words with
hearty expressions, and all of them were well received. One can perform
one's duty by physical work, by mind and by words. And he knew well
how to utilize them in the proper place, and therefore there was no
difficulty for him to receive them, although physically unfit.
TEXT 10
ar i I
l llq II oJI
k!r-arh ca tat-prbhii va-jna
isinarh jagad-ivarm
hrdi-sthar pujayimisa
maya yo piitta-viraham
krgwm-unto Lord Sri Krra; ca-also; tat--His; prabhii va-jia[-the
knower of glories; isinam-sitting; jagat-isvaram-the Lord of the universe;
hrdi-stham-situated in the heart; pujayimisa-worshiped; miyayi-by
internal potency; upitta-being made of; viraham-form.
TRANSLATION
Lord St. Kra is situated in everyone's heart, yet He manifests His
transcendental form by His internal potency. This very Lord was sitting
bfore Bltmadeva, and since he kew of His glories, he worshipd Him
duly.
PURPORT
The Lord's omnipotency is displayed by His simultaneous presence in
every place. He is present always in His eternal abode Goloka Vrndavana,
and still He is present in everyone's heart and even within every invisible
atom. when He manifests His eternal transcendental form in the material
452
Srimad-Bhagavatam [Canto 1, Ch. 9
world, He does so by His internal potency. The external potency or the
material energy has nothing to do with His eternal form. All these truths
were known to Sr Blumadeva, and he worshiped Him accordingly.
TEXT 11
99 9R%4!3
a l II II
piru-putrin upisinin
prasraya-prema-sangatin
abhyicafinurigisrair
andhibhutena cakui
pir(u-the late father of Maharaja Yudhithira and his brothers;putrin
-the sons of; upisinin-sitting silently nearby;prasraya-being overtaken;
prema-in feelings of love; sangatin-having gathered; abhyicta-con
gratulated; anuriga-feelingly; asraifl-tears of ecstasy; andhibhutena
being overwhelmed by; cakui-with his eyes.
TRANSLATION
The sons of Maharaja pu were sitting silently nearby, overtaken
with affection for their dying grandfather. Seeing this, Bhimadeva
congratulated them with feeling. There were tears of ecstasy in his eyes,
for he was overwhelmed by love and affection.
PURPORT
When Maharaja Papu died, his sons were all small children, and natu
rally they were brought up under the affection of elderly members of the
royal family, specifcally by Bhmadeva. Later on when the Papavas
were gown up they were cheated by cunning Duryodhana and company,
and Bhmadeva, although he knew that the Papavas were innocent and
were unnecessarily put into trouble, could not take the side of the
Papavas for political reasons. At the last stage of his life, when Bhimadeva
saw his most exalted grandsons headed by Maharaja Yudhithira sitting
very gently at his side, the great warrior grandfather could not check his
loving tears, which were automatically -fowing from his eyes. He remem
bered the great tribulations suffered by his most pious grandsons. Certainly
Text 12]
453
he was the most satisfied man because of Yudhithira's being enthroned
in place of Duryodhana, and thus he began to congratulate them.
TEXT 12
.. . C
"st7 t ";: I
'f f fqT! 1111
aho katam aho 'nyayyam
yad yuyam dharma-nandanaft
jivitum nirhatha klitam
vipr-dharmacyutasrayaft
aho-oh; katam-what terrible sufferings; aho-oh; anyayyam-what
terrible injustice; yat-because; yuyam-all of you good souls; dharma
nandanaf-sons of religion personified;jivitum-to remain alive; na-never;
arhatha-deserved; klitam-sufferer; vipra-brahmaras; dharma-piety;
acyuta-God; asrayif-being protected by.
TRANSLATION
Bhimadeva said: Oh, what terrible sufferings and what terrible
injustices you good souls suffer for being the sons of religion personified.
You did not deserve to remain alive under those tribulations, yet you
were protected by the brahma!las, God and religion.
PURPORT
Maharaja Yudhithira was disturbed due to the great massacre in the
Battle of Kuruketra. Bhimadeva could understand this, and therefore he
spoke frst of the terrible sufferings of Maharaja Yudhthira. He was put
into difficulty by injustice only, and the Battle of Kuruketra was fought
just to counteract this injustice. Therefore, he should not regret the great
massacre. He wanted to point out particularly that they were always
protected by the brahmaras, the Lord and religious principles. As long as
they were protected by these three important items, there was no cause of
dsappointment. Thus Bhimadeva encouraged Maharaja Yudhithira to
dissipate his despondency. As long as a person is fully in cooperation with
the wishes of the Lord, guided by the bona fide brihmaras and V aipavas
and strictly followng religious principles, one has no cause for despondency,
454
Sr'mad-Bhagavatam [Canto 1, Ch. 9
however trying the circumstances of life. Bh'9madeva, as one of the
authorities in the line, wanted to impress this point upon the Paravas.
TEXT 13
sf q 'VT : I
mmi: 11
sarsthite 'tirathe pifLflau
prthi bila-praji vadhu[
yumat-krte bahun klesin
pripti tokavati muhu[
samsthite-after the demise of; atirathe-of the great general; pirfau
Paru; prthi-Kunti; bila-praji-having young children; vadhu[,-daughter
in-law; yumat-krte-on your account; bahin-multifarious; klesin-afflic
tions; pripti-underwent; tokavati-in spite of having grown-up boys;
muhu[,-constantly.
TRANSLATION
A! far as my daughter-in-law Kunti is concerned, upon the great
General Paru's death, she became a widow with many children, and
therefore she suffered greatly. And when you were grown up she
suffered a great deal also because of your actions.
PURPORT
The sufferings of Kuntidevi are doubly lamented. She suffered greatly
because of early widowhood and to get her minor r.hildren brought up in
the royal family. And when her children were grown up, she continued to
suffer because of her sons' actions. So her sufferings continued. This means
that she was destined to suffer by providence, and this one has to tolerate
without being disturbed.
TEXT 14
C ; '
m i ;: \ll
Text 15)
sarvar kila-krtam manye
bhavatirh ca yad-apriyam
sapilo yad-vase loko
viyor iva ghanivalif
455
saram-all these; kila-krtam-done by the inevitable time; manye-1
think; bhavatim ca-for you also; )'at-whatever; apriyam-detestable;
sapila-,.ith the rulers; yat-vasc-under the control of that time; loka
everyone in every planet; vayo-like air carrying; iva-as ; ghana-avalif-
the bunches of clouds.
TRANSLATION
In my opinion, this is a due to inevitable time, under whose control
everyone m every planet is carried, just as the clouds are carried by the
wind.
PURPORT
There is control of time all over the space within the universe, as there
is control of time all over the planets. All the big gigantic planets, including
the sun, are being controlled by the force of air, as the clouds are carried
by the force of air. Similarly, the inevitable kila, or time, controfs even
the action of the air and other elements. Everything is, therefore, con
trolled by the supreme kila, a forceful representative of the Lord within
the material world. Thus Yudhithira should not be sorry for the incon
ceivable action of time. Everyone has to bear the actions and reactions of
time as long as one is wthin the conditions of the material world.
Yudhithira should not think that he had committed sins in his previous
birth and is suffering the consequence. Even the most pious has to suffer
the condition of material nature. But a pious man is faithful to the Lord,
for he is guided by the bona fide brihma[a and Vai!lava following the
religous principles. These three guiding principles should be the aim of
life. One should not be disturbed by the tricks of eternal time. Even the
great controller of the universe, Brahmaji, is also under the control of that
time; no one should, therefore, grudge being thus controlled by time,
despite being a true follower of religious principles.
TEXT 15
- T : I
ps Il :$ f f, I 'I
456 Srimad-Bhagavatam
yatra dharma-suto raja
gadi-pir-ir vrkodara[l
knr-o 'str gir-pivarh caparh
suhrt knr-as tato vipat
[Canto l, Ch. 9
yatra-where there is; dharma-suta[l-the son of Dharmaraja; riji-the
king; gada-piri[l-hands with his mighty club; vrkodar[l-Bhima; krTa/-
Arjuna; astri-carrier of the weapon; girpivam-GaJva; cipam-arrows;
suhrt-well-wisher; krTaft-Lord KrIa, the Personality of Godhead; tata[l
-thereof; vipat-reverse.
TRANSLATION
0 how wonderful is the influence of inevitable time. It is irreversible
-otherwise, how can there be reverses in the presence of King Y udhithira,
the son of the demigod controlling religion, Bhima, the great fighter with
a club, the great bowman Aruna with his mighty weapon Gi!Va, and
above a; the Lord, the direct well-wisher of the p- 3lavas?
PURPORT
As far as material or spiritual resources were required, there was no
scarcity in the case of the Pi!avas. Materially they were well equipped
because two geat warriors, namely Bhima and Aruna, were there.
Spiritually the King himself was the symbol of religion, and above all of
them the Personality of Godhead Lord Sri Kr!la was personally concerned
with their affairs as the well-wisher. And yet there were so many reverses
on the side of the Pi!.avas. Despite the power of pious acts, the power of
personalities, the power of expert management and the power of weapons
under the direct supervision of Lord Kr!a, the Pii!avas suffered so many
practical reverses, which can only be explained as due to the influence of
kila, the inevitable time. Kala is identical with the Lord Himself, and
therefore the infuence of kala indicates the inexplicable wish of the Lord
Himself. There is nothing to be lamented when a matter is beyond the
control of any human being.
TEXT 16
;Ffl
asf 1111
Text 17)
na hy asya karhicid rijan
pumin veda vidhitsitam
yad vijijiisayi yukti
muhyanti kavayo 'i hi
457
na-never; hi-certainly; asya-His; karhicit-whatsoever; rajan-0 King;
p
umin-anyone; veda-knows; vidhitsitam-plan; yat -which; vijijiisayi
even after exhaustive inquiries; yukti-being engaged in; muhyanti
bewildered; kavaya-great philosophers; api-even; h-certainly.
TRANSLATION
0 King, no one can know the plan of the Lord [Sri Krla). Even
though great phiosophers inquire exhaustively, they are bewildered.
PURPORT
The bewilderment of Maharaja Yudhithira over his past sinful acts and
the resultant sufferings, etc., is completely negated by a great authority
like Bhma (one of the twelve authorized persons). Bhma wanted to
impress upon Maharaja Yudhithira that since time immemorial no one,
including such demigods as Siva and Brahma, could ascertain the real
plan of the Lord. So what can we understand about it? It is useless also to
inquire about it. Even the exhaustive philosophical inquiries of sages
cannot ascertain the plan of the Lord. The best policy is simply to abide
by the orders of the Lord without argument. The sufferings of the
Pa!9avas are never due to their past deeds. The Lord had to execute the
plan of establishing the kingdom of virtue, and therefore His own devotees
suffered temporarily in order to establish the conquest of virtue. Bhima
deva was certainly satisfied by seeing the triumph of virtue, and he was
glad to see King Yudhithira on the throne, although he himself fought
against him. Even a great fighter like Bhima could not wn the Battle of
Kuruketra because the Lord wanted to show that vice cannot conquer
virtue, regardess of who tries to execute it. Bhimadeva was a great
devotee of the Lord, but he chose to fight against the Pa!.9avas by the will
of the Lord because the Lord wanted to show that a fighter like Bhma
cannot win on the wrong side.
TEXT 17

C
I
tWtn |llI
458
S rlmad- Bhagavatam
tasmid idam daiva-tantrrit
vyavasya bharatarabha
tasyinuvihito 'nathi
nitha pihi praji[ prabho
[Canto 1, Ch. 9
tasmit-therefore; idam-all these; daiva-tantram-enchantment of pro
vidence only; vyavasya-ascertaining; bharata-rabha-the best among the
descendants of Bharata; tasya-His; anuvihita[-as desired by Him;
anithi[t-helpless; nitha-0 master; pihi-just take care of; praji[t -of the
subjects; prabho-0 lord.
TRANSLATION
0 best amongst the descendants of Bharata [ Y udhi!hira], I maintain,
therefore, that all this is within the plan of the Lord. Accepting the
inconceivable plan of the Lord, you must follow it. You are now the
appointed administrative head, and my lord, you should now take care of
those subjects who are now rendered helpless.
PURPORT
The popular aying is that a housewife teaches the daughter-in-law by
teaching the daughter. imilarly, the Lord teaches the world by teaching
the devotee. The devotee does not have to lear anything new from the
Lord because the Lord teaches the sincere devotee always from within.
Whenever, therefore, a show is made to teach the devotee, as it was in the
case of teaching the Bhaavad-giti, it is for teaching the less intelli
gent men. devotee's duty is, therefore, to ungrudgingly accept
tribulations from the Lord as a benediction. The Papavas are advised
by Btumadeva to accept the re ponsibility of administration without
he itation. The poor subjects were without protection due to the Battle
of Kuruketra, and they were awaiting the assumption of power by
laharija Yudhithira. A pure devotee of the Lord accepts tribulations as
favors from the Lord. Since the Lord is absolute, there is no mundane
difference between the two.
TEXT 18
Text 18]
Bhlma's Passing Away
ea vai bhagavin sikid
idyo niriyarw{ pumin
mohayan miyayi loham
guhas carati Vfrtiu
459
ea{l-this; vai-positively; bhagavin-the Personality of Godhead; sikil
-original; idya[l-the first niriyaraft-the Supreme Lord (who lies down
on the water); pumin-the supreme enjoyer; mohayan-bewildering;
myayi-hy His self-created energy; lolwm-the planets; g.hafi-incon
ceivable; carti-moves; V![liu-among the Vrli family.
TRANSLATION
This Sri Kr!'a i no other than the original Personality of Godhead.
He is the first Naraya!'a, the supreme enjoyer. But He is moving amongst
the descendants of King V r!'i, just like one of us, and He is bewildering us
with His Self-created energy.
PURPORT
The Vedic system of acquiring knowledge is the deductive process. The
Vedic knowledge is received perfectly by disciplic succession from
authorities. Such knowledge is never dogmatic, as is ill-conceived by less
intelligent persons. The mother is the authority to verify the identity of
the father. She is the authority for such confidential knowledge. Therefore,
authority is not dogmatic. In the Bhagavad-giti this truth is confirmed in
the Fourth Chapter (Bg. 4.2), and the perfect system of Learing i to
receive it from authority. The very same system is accepted universaLLy
as truth, but only the false arguer speaks against this system. For example,
modern spacecraft fy in the sky, and they say that they travel to the other
side of the moon, and men believe these stories blindly because they have
accepted the modern scientists as authorities. The authorities speak, and
the people in general believe them. But in the case of Vedic truth , they
have been taught not to believe. Even if they accept them they give a
different interpretation. Each and every man wants a direct perception of
Vedic knowledge, but foolishly they deny it. This means that the
misguided man can believe one authority, the scientist, but will reject the
authority of the Vedas. The result is that people have degenerated.
Here is an authority speaking about Sri Kr!'a as the original Personality
of Godhead and the first Naraya!a. Even an impersonalist like Acarya
Sankara has said in the beginning of his commentation on the Bhagavad-
giti* that araya!la the Personality of Godhead is beyond the material
creation. The universe is one of the material creations, but Naraya!la is
transcendental to such material paraphernalia.
Blumadeva is one of the twelve mahijanas who know the principles
of transcendental knowledge. His confirmation of Lord Sr Krta's being
the orignal Personality of Godhead is also corroborated by the imperson
alist Saikara. All other iciras have also confirmed this statement, and
thus there is no chance of not accepting Lord Sr Kr!la as the original
Personality of Godhead. Bhmadeva says that He is the first Naraya!a.
This is also confirmed by Brahmaj in the Bhigavatam (10.14.14). Kr!la
is the first Naraya!.a. In the spiritual world (Vaiku!thas) there are un
limited numbers of Naraya!las, who are all the same Personality of
Godhead and are considered to be the plenary expansions of the original
Personality of Godhead Sri Krta. The first form of the Lord Sr Kr!la
first expands Himself as the form of Baladeva, and Baladeva expands in so
many other forms, such as Saikara!a, Pradyumna, Aniruddha, Vasudeva,
Naraya!a, Purua, Rama, Nrsimha, etc. All these expansions are one and
the same Vi[U-tattva, and Sri Kr!la is the original source of all the
plenary expansions. He is, therefore, the direct Personality of Godhead.
He is the creator of the material world, and He is the predominating
Deity known as NarayaQa in all the VaikuQha planets. Therefore, His
movements amongst human beings is another sort of bewilderment. The
Lord therefore says in the Bhagavad-giti that foolish persons consider
Him to be one of the human beings without knowing the intricacies of
His movements.
The bewilderment regarding Sr Kr!la is due to the action of His two
fold internal and external energies upon the third one, called marginal
energy. The living entities are expansions of His marginal energy, and thus
they are sometimes bewildered by the internal energy and sometimes
by the external energy. By internal energetic bewilderment, Sri Krla ex
pands Himself into unlimited numbers of Naraya!aS and exchanges or
accepts transcendental loving service from the living entities in the tran
scendental world. And by His exteral energetic expansions, He incarnates
Himself in the material world amongst the men, animals or demigods to
reestablish His forgotten relation with the living entities in different species
of life. Great authorities like Bhma, however, escape His bewilderment by
the mercy of the Lord.
*niiriiya{la{l pam 'vyaktit a!t!a-avyakta samblravam
av_alttwta. tu imt loka .afJLu dv!pa co mcdini
(llg. Hlri:ya of Sar,kara)
Text 19]
TEXT 19
i f: I
: f 1111
asyanubhivar bhagavin
veda guh yatamar siva
devarir nirda sikid
bhaavin kapilo nrpa
461
asya-of Him; anubhivam-glories; bhaavan-the most powerful; veda
knows; guhyatamam-very confdentially; siva-Lord Siva; devar*-the
great sage among the demigods; nirada-Narada; sikit-directly; bhagavin
-the Personality of Godhead;kapil-Kapila; n.ra-0 King.
TRANSLATION
0 King, Lord Siva, Narada, the sage amongst the demigods, and
Kapila, the incarnation of Godhead, a know very confidentially about
His gories through direct contact.
PURPORT
Pure devotees of the Lord are all bhivas, or persons who know the
glories of the Lord in different transcendental loving services. As the Lord
has innumerable expansions of His plenary form, similarly there :ue
innumerable pure devotees of the Lord who are engaged in the exchange of
service of different humors. Ordinarily there are twelve great devotees of
the Lord, namely Brahma, Narada, Siva, Kumara, Kapila, Manu, Prahlada,
Blnma, Janaka, Sukadeva Gosvam, Bali Maharaja and Yamaraja. Bma
deva, although one of them, has mentioned only three important names
of the twelve who know the glories of the Lord. According to Srila
Visvanatha Cakravart Thakur, one of the great iciras in the moder age,
anubhiva, or the glory of the Lord, is frst appreciated by the devotee in
ecstasy manifesting the symptoms of perspiring, trembling, weeping, bodily
eruptions, etc., which are further enhanced by steady understanding of
the glories of the Lord. Such different understandings of bhivas are ex
changed between Yasoda and the Lord (binding the Lord by ropes) and in
the chariot driving by the Lord in the exchange of love with Arjuna, etc.
These gories of the Lord are exhibited in His being subordinated before
His devotees, and that is another feature of the glories of the Lord. Suka
deva Gosvami and the Kumaras, although situated in the transcendental
462 S rim ad- Bhagavatam [Canto I, Ch. 9
position, became converted by another feature of bhiva and tured into
pure devotees of the Lord. Tribulations of the devotees by the Lord
constitute another exchange of transcendental bhiva between the Lord and
the devotees. The Lord says (Bhig. 10), "I put My devotee into difficulty,
and thus the devotee becomes more purified in exchanging transcendental
bhiva with !e." Placing the devotee into material troubles necessitates
delivering him from the illusory material relations. The material relations
are based on reciprocation of material enjoyment, which depends mainly
on material resources. Therefore, when material resources are withdrawn
by the Lord, the devotee is cent percent attracted towards transcendental
loving service of the Lord. Thus the Lord snatches the fallen soul from the
mire of material existence. Tribulations offered by the Lord to His devotee
are different from the tribulations resulting from vicious action. Al these
glories of the Lord are especially known to the great mahijanas like
Brahma, Siva, arada, Kapila, Kumara and Bhima, as mentioned above,
and one is able to grasp it by their grace.
TEXT 20
&'
: m: i m m " o u
yam manyase mituleyarh
priyam mitram suhrttamam
akaro{l sacivam ditam
sauhrdid atha sirathim
yam-the person; manyase-you think; mituleyam-maternal cousm;
priyam-very dear; mitram-friend; suhrttamam-ardent well-wisher;
akaro[-executed; sacivam-counsel; ditam-messenger; sauhrdit-by good
will; atka-thereupon; sirthim-character.
TRANSLATION
0 King, that personality whom, out of ignorance only, you thought
to be your maternal cousin, your very dear friend, well-wisher, counsellor,
messenger, benefactor, etc., is that very Personality of Godhead Sr Kr!a.
PURPORT
Lord Sri Kr!a, although acting as the cousin, brother, friend, well-wisher,
counsellor, messenger, benefactor, etc., of the Paavas, was still the
Supreme Personality of Godhead. Out of His causeless mercy and favor
Text 21)
upon Hi unalloyed devotees, He accepts all ki
.
nds of service, but that does
not mean that He has changed His position as the Absolute Person. To
think of Him as an ordinary man is the grossest type of ignorance.
TEXT 21
0- 1
, " . G
fli1 lwq t II|I
sarvitmana[ samadrso
h y advayasyinahankrte[l
tat-krtarh mati vaiamyarh
nirvadyasya na kvacit
sarva-itmana[l-of one who is present in everyone's heart; samad_sa[l-of
one who is equally kind to one and all; hi-certainly; advayasya-of the
Absolute; anahankrte[l-free from all material identity of false ego;
tat-krtam-everything done by Him; mali-consciousness; vaiamyam
differentiation; nirvadyasya-freed from all attachment; na-never;
kvacit-at any stage.
TRANSLATION
Being the Absolute Personality of Godhead, He is present in every
one's heart. He is equally kind to everyone, and He is free from the false
ego of differentiation. Therefore whatever He does is free from material
inebriety. He i equibaanced.
PURPORT
Being absolute, there is nothing different from Him. He is kaivalya;
there is nothing except Himself. Everything and everyone is the manifes
tation of His energy, and thus He is present everywhere by His energy,
being nondifferent from it. The sun is identified with every inch of the sun
rays and every molecular particle of the rays. Similarly, the Lord is distrib
uted by His different energies. He is Paramatma or the Supersoul, present
in everyone as the supreme guidance, and therefore He is already the
chariot driver and counsel of all livng beings. When He, therefore, ex
hibits Himself as chariot driver of Aruna, there is no change in His
exalted position. It is the power of devotional service only that demon
strates Him as the chariot driver or the messenger. Since He has nothing to
do with the material conception of life because He is absolute spiritual
identity, there is for Him no superior or inferior action. Being the Ab
solute Personality of Godhead, He has no false ego, and so He does not
identify Himself with anything different from Him. The material con
ception of ego is equibalanced in Him. He does not feel, therefore, in
ferior by becoming the chariot driver of His pure devotee. It is the glory
of the pure devotee only that he can bring about service from the affec
tionate Lord.
TEXT 22
tathipy ekinta-bhakteu
pasya bhupinukampitam
yan me'surhs tyajata{ sikit
k!TO darsanam iata{
tathipi-still; ekinta-unflinching; bhakteu-unto the devotees; pasya
see here; bhipa-0 King; anukampitam-how sympathetic; yat-for which;
me-my; asun-life; tyajata{-ending; sikit-directly; k!Taf.-the Person
ality of Godhead; darsanam-in my view; iata{-has kindly come.
TRANSLATION
Yet, despite His being equally kind to everyone, He has graciously
come before me while I am ending my life, for I am His unflinching
servitor.
PURPORT
The Supreme Lord Absolute Personality of Godhead Sri Kr!a, although
equal to everyone, is still more inclined to His unflinching devotee who is
completely surrendered and knows no one else as his protector and master.
Having unflinching faith in the Supreme Lord as one's protector, friend
and master is the natural condition of eternal life. A living entity is so
made by the will of the Amighty that he is most happy when placing
himself in a condition of absolute dependence.
The opposite tendency is the cause of falldown. The living entity has
this tendency of falling down by dint of misidentifyng himself as fully
Text 23] Bhima's Passing Away 465
independent to lord it over the material world. The root cause of all
troubles is there in false egoism. One must draw towards the Lord in all
circumstances.
The appearance of Lord Kr!la at the deathbed of Blumajl is due to
his being an unflinching devotee of the Lord. Aruna had some bodily
relation with Kr!la because the Lord happened to be his maternal cousin.
But Bhma had no such bodily relation. Therefore the cause of attraction
was due to the intimate relation of the soul. Yet because the relation of
the body is very pleasing and natural, the Lord is more pleased when He
is addressed as the son of Maharaja Nanda, the son of Yasoda, the lover of
Radhara!i. This affinity by bodily relation with the Lord is another
feature of reciprocating loving service to the Lord. Bhimadeva is con
scious of this sweetness of transcendental humor, and therefore he likes
to address the Lord as Vijaya Sakhe, Pirtha Sakhe, etc., exactly like
Nanda-Nandna or Yasodi-Nandana. The best way to establish our rela
tion in transcendental sweetness is to approach Him through His recognized
devotees. One should not try to establish the relation directly; there must
be a via medium which is transparent and competent to lead us to the
right path.
TEXT 23
s;qRt?T' I
" i ;i'
-i : II
bhaktyi "vesya mano yasmin
vici yan-nima kirtayan
tyajan kalevararh yogi
mucyate kima-karmabhi[
bhaktyi-with devout attention; ivesya-meditating; mana{-mind;
yasmin-in whose; vici-by words; yat-whose; nima-holy name;kirta
y
an
-by chanting; tyajan-
q
uitting; kalevarm-this material body;yogi-the
devotee; mucyate-gets release; kama-karmabhib--from fruitive activities.
TRANSLATION
The Personality of Godhead, who appears in the mind of the devotee
by attentive devotion and meditation and by chanting of the holy name,
releases the devotee from the bondage of fruitive activities at the time of
his quitting the materia body.
466 S rimad-Bhagavatam
[Canto I, Ch 9
PURPORT
Yoga means concentration of the mind detached from all other subject
matter. And actually such concentration is samidhi, or cent percent
engagement in the ervice of the Lord. And one who concentrates his
attention in that manner is called a yogi. Such a yogi devotee of the Lord
engages himself, twenty-four hours daily in the service of the Lord so that
!Lis wnole attention is engrossed with the thoughts of the Lord in ninefold
devotional service, namely hearing, t.hanting, remembering, worshiping,
praying, becoming a voluntary servant, carrying out orders, establishing
friendly relation hip, or offering all that one may possess, in the service of
the Lord. By such practice of yoga or linking up in the service of the Lord,
one is recognized by the Lord Himself, as it is explained in the Bhagavad
giti concering the highest perfectional stage of samidhi. The Lord calls
such a rare devotee the best amongst all the yogis. Such a perfect yogi is
enabled by the divine grace of the Lord to concentrate his mind upon the
Lord with a perfect sense of consciousness, and thus by chanting His holy
name before quitting the body the yogi is at once transferred by the
interal energy of the Lord Lo one of the eteral planet where there is no
question of material life and its concomitant factors. In material existence
a living being has to endure the material conditions of threefold miseries,
life after life, according to his fruitive work. Such material life is produced
by material desires only. Devotional servce of the Lord does not kill the
natural desires of the living being, but they are applied in the right cause
of devotional service. This qualifies the desire to be transferred in the
spiritual sky. General Bhimadeva is referring to a particular type of yoga
called bhakti-yoga, and he was fortunate enough to have the Lord directly
in his presence before he quitted his material body. He therefore desired
that the Lord stay before his view in the following verses.
TEXT 24
l T' i

T 4
t T; I

sa deva-devo bhagavin pratiatim
kalevaram yivad idam hinomy aham
prasanna-hisiru[a-locanollasan
mukhimbujo dhyina-pathaS catur-bhuja[
Text 24)
Bhlma's Passing Away 467
sa-He; deva-deva-the Supreme Lord of the lords; bhagavin-the
Personality of Godhead; prtiatim-may kindly wait; kalevaram-body;
yivat-as long as; idam-this material body; hinomi-may quit; aham-1;
prasanna--cheerful; hisa-smiling; arw-locana-eyes red like the morning
sun; ullasat-beautifully decorated; mukha-ambuja-the lotus flower of
His face; dhyina-patha-in the path of my meditation; catur-bhuja[l
the four-handed form of Niraya!la (the worshipable Deity of Bhlmadeva).
TRANSLATION
May my Lord, who is four-handed and whose beautifully decorated
lotus face, with eyes as red as the rising sun, is smiling, kindly await me at
that moment when I quit this material body.
PURPORT
Bhimadeva knew well that Lord K[pa is the original Narayalla. His
worshipable Deity was four-handed Narayar_a, but he knew that four
handed Narayalla is a plenary expansion of Lord Krlla. Indirectly he
desired Lord Sri Krlla to manifest Himself in His four-handed feature of
Narayalla. A Vaipava is always humble in his behavior. Although it was
cent pe;cent certain that Bhi?madeva was approaching Vaikurtha-dhima
just after leaving his material body, still as a humble Vai!lava he desired
to see the beautiful face of the Lord, for after quitting the present body
he might not be in a position to see the Lord any more. A V ai!lava is not
puffed up, although the Lord guarantees His pure devotee entrance into
His abode. Here l3himadeva says, "as long as I do not quit this body."
This means that the geat General would quit the body by his own will;
he was not being forced by the laws of nature. He was so powerful that he
could stay in his body as long as he desired. He got this benediction from
his father. He desired that the Lord stay before him in His four-handed
arayapa feature so that he might concentrate upon Him and thus be in
trance in that meditation. Then his mind might be sanctified "vith thinking
of the Lord. Thus he did not mind wherever he might go. A pure devotee
is never very anxious to go back to the kingdom of God. He entirely de
pends on the good will of the Lord. He is equally satisfied even if the Lord
desires him to go to hell. The only desire that a pure devotee entertains
is that he may always be in rapt attention 'vith thinking of the lotus feet
of the Lord, regardless. Bhimadeva wanted this much only: that his mind
be absorbed in thinking of the Lord and that he pass away thus. That is the
highest ambition of a pure devotee.
468 Sri mad-Bhagavatam [Canto l, Ch. 9
TEXT 25
a
I
f S
suta uvica
yudhthiras tad ikarrya
sayinam sara-panjare
aprcchad vividhin dharmin
[irirh cinusnwatim
suta{, uvica-Sri Suta Gosvami said;yudhithira[.-King Yudhithira;
tat-that; ikarrya-hearing; sayinam-lying down on; sar-panjare-on the
bed of arrows; aprcchat-asked; vividhin-multifarious; dharman-duties;
ririm-of the [is; ca-and; anusnwatim-hearing after them.
TRANSLATION
Suta Gosvami said: Maharaja Yudhi&thira, after hearing Bmadeva
speak in that appealing tone, asked him, in the presence of a the great
ris, about the essential principles of various religious duties.
PURPORT
Bhmadeva, speaking in that appealing tone, convinced Maharaja
Yudhithira that he was very soon passing away. And Maharaja Yudhithira
was inspired by Lord Sr Kra to ask him of the principles of religion.
Lord Sri Kra inspired Maharaja Yudhithira to ask Blnmadeva in the
presence of many great sages, indicating thereby that the Lord's devotee
like Bhmadeva, although apparently living as a worldly man, is far
superior to many great sages, even Vyasadeva. Another point is that
Blnmadeva at that time was not only lyng on a deathbed of arrows, hut
he was greatly aggrieved because of that state. One should not have
asked him any question at that time, hut Lord Sr Kra wanted to prove
that His pure devotees are always sound in body and mind by dint of
spiritual enlightenment, and thus in any circumstances a devotee of the
Lord is in perfect order to speak of the right way of life. Yudhithira also
preferred to solve his problematic questions from Bhimadeva rather than
ask anyone else present there who was seemingy more learned than
Text 26] Bhima's Passing Away 469
Bhmadeva. This is a due to the arrangement of the great wheel-carrier
Lord Sri Kra, who establihes the glories of His devotee. The father
likes to see the son become more famous than himself. The Lord declares
very emphatically that worship of His devotee is more valuable than the
worship of the Lord Himself.
TEXT 26
purua-svabhtva-vihitin
yathi-varram yathiramam
viriya-rigoptdhibh yam
tmnitobhaya-lakarin
pura-the human being; svabhiva-by his own acquired qualities;
vihitin-prescribed; yathi-as it is; varram-classification of castes; yathi
as it is; isrmam-orders of life; vairiya-detachment; raa-attachment;
upidhibhyim-out of such designations; imnita-systematicaily; ubhaya
both; lakarin-symptoms.
TRANSLATION
At Maharaja Yudhi1hira's inquiry, Bhimadeva first of all defined all
the classifications of castes and orders of life in terms of the individual's
qualifications. Then he systematically, in twofold divisions, described
counteraction by detachment and interaction by attachment.
PURPORT
The conception of four castes and four orders of life, as planned by the
Lord Himself (Bg. 4.13) is to accelerate transcendental qualities of the
individua person so that he may gradualy realize his spiritual identification
and thus act accordingly to get free from material bondage or conditional
life. In almost a the Priras the subject matter is described in the same
spirit, and so also in the Mahibhirte elaborately described by
Bhmadeva in the Sinti-parva beginning from t Sixtieth Chapter.
The varrisrama-dharma is prescribed for the civilized human being just
to train him to successfully terminate human life. Self-realization is
470
distinguished from the life of the lower animals engaged in eating, sleeping,
fearing and mating. Blumadeva advised for all human beings nine qualifi
cations: l) not to become angry, 2) not to lie, 3) to equally distribute
wealth, 4) to forgive, 5) to beget children only by one's legitimate wife,
6) to be pure in mind and hygenic in body. 7) not to be inimical toward
anyone, 8) to be simple, and 9) to support servants or subordinates. One
cannot be called a civiJized person \vithout acquiring the above-mentioned
preliminary qualities. Besides these, the brihmarzas or the intelligent men,
the administrative men, the mercantile community and the laborer class
must acq11ire special qualities in terms of occupational duties mentioned
in all the Vedic scriptures. For the intelligent men, controlling the senses
is the most essential qualification, which is the basis of morality. Sex
indulgence even with a legitimate wife must also be controlled, and thereby
family control will automatically follow. An intelligent man abuses his
great qualifications if he does not follow the Vedic way of life. This means
he must seriously make a study of the Vedic literatures, especially of the
Srimad-Bhigavatam and the Bhagavad-giti. For learning Vedic knowledge,
one must approach a person who is cent percent engaged in devotional
service. He must not do things which are forbidden in the sistras. A person
cannot be a teacher if he drinks or smokes. In the moder system of
education the teacher's academic qualification is taken into consideration
without evaluation of hi moral life. Therefore, the result of education is
misuse of high intelligence in so many ways.
The katriyas or the administrative class is especiaiJy advi ed to give in
charity and not to accept charity in any circumstances. Moder administra
tors raise subscriptions for some political functions, but never give in
charity to the citizens in any slate function. It is just the reverse in the
injunctions of the sistras. The administrative class must be well versed in
the sustras, but must not take to the profession of teachers. The adminis
trators should never pretend to become nonviolent and thereby go to hell.
When Arjuna \Vanted to become a nonviolent coward in the Battlefield
of Kuruketra, he was severely chastised by Lord Kra. The Lord de
graded Arjuna at that time to the status of an uncivilized man for hs
avowed acceptance of the cult of nonviolence. The administrative class
must be personally trained in the military education. Cowards should not
be elevated to the presidential throne by dint of numerical votes only.
The monarchs were all chivalrous personalities, and therefore monarchy
should be maintained provided the monarch is regularly trained in the
occupational duties of a king. In fighting, the king or the president should
never return home 1vithout being hurt by the enemy. The so-called king of
Text 26j
today never VISits the warfield. He is very much expert in artificially
encouraging the fighting strength in the hope of false national prestige.
As soon as the administrative class is tured into a gang of mercantile and
laborer men, the whole machinery of goverment becomes polluted.
The vaiSyas or the mercantile communities are especially advised to pro
teet the cows. Cow protection means increasing the milk productions,
namely curd and butter. Agriculture and distribution of the foodstuff are
the primary duties of the mercantile community backed by education in
Vedic knowledge and trained to give in charity. As the katriyas were given
charge of the protection of the citizens, vaisyas were given the charge of the
protection of animals. Animals are never meant to be killed. Killing of
animals is a symptom of barbarian society. For a human being, agricultural
produce, fruits and milk are sufficient and compatible foodstuffs. The
human society should give more attention to animal protection. The pro
ductive energy of the laborer is misused when he is occupied by industrial
enterprises. J ndustry of various types cannot produce the essential needs
of man, namely rice,. wheat, grains, milk, fruits and vegetables. The pro
duction of machines and machine tools increases the artificial living
fashion of a class of vested interests and keeps thousands of men in
starvation and unrest. This should not be the standard of civilization.
The sudra class is less intelligent, and they have no independence. They
are meant for rendering sincere service to the three higher sections of the
society. The sudra class can attain all comforts of life simply by rendering
service to the higher classes. It is especially enjoined that a sudra should
never bank money. As soon as the sudras accumulate wealth, it will be
misused for sinful activities in wine, women and gambling. Wine, women
and gambling indicate that the population is degraded into less than sudra
quality. The higher castes should always look after the maintenance of
the sudrs, and they should provide them with old and used garments. A
sudra should not leave Iris master when the master is old and invalid, and
the master should keep the servants satisfied in a!J respects. The sudras
must first of all be satisfied by sumptuous food and clothing before any
sacrifice is performed. In this age so many functions are held by spending
millions, but the poor laborer is not sumptuously fed or given charity,
clothing, etc. The laborers are thus dissatisfied, and so they make agitation.
The var!las are, so to speak, classifications of different occupations, and
israma-dharma is gradual progress on the path of self-realization. Both are
interrelated, and one is dependent on the other. The main purpose of
israma-dharma is to awaken knowledge and detachment. The brhmaciri
israma is the training ground for the prospective candidates. In this
israma it is instructed that this material world is not actually the home of
the living being. The conditioned souls under material bondage are prison
ers of matter, and therefore self-realization is the ultimate aim of life. The
whole system of israma-dharma is a means to detachment. One who fails
to assimilate this spirit of detachment is allowed to enter into family life
with the same spirit of detachment. Therefore, one who attains detach
ment may at once adopt the fourth order, namely, renounced, and thus
live on charity only, not to accumulate wealth, but just to keep body and
soul together for ultimate realization. Household life is for one who is
attached, and the vinaprstha and sannyisa orders of life are for those who
are detached from material life. The brhmaciri-israma is especially meant
for training both the attached and detached.
TEXT 27
llN: ,
N l 1tf!II'11
dina-dharmin rija-dharmin
moka-dharmin vibhigasaf,
stri-dharmin bhagavad-dharmin
samisa-vyisa-yogataf,
dina-dharmin-:the acts of charity; rija-dharmin-pragmatic activties of
the kings; moka-dharmin-the acts for salvation; vibhiasaf,-by divisions;
stri-dharmin-duties of women; bhaavat-dharmin-the acts of the devo
tees; samisa-generally; vyisa-explicitly; yogata[-by means of.
TRANSLATION
He then explained, by divisions, acts of charity, the pragmatic activi
ties of a king and activities for salvation. Then he described the duties of
women and devotees, both briefly and extensively.
PURPORT
To give charity is one of the householder's main functions, and he
should be prepared to give in charity at least fifty percent of his hard
earned money. A brahmaciri, or student, should perform sacrifices, a
householder should give charity, and a person in the retired life or in the
Text 27)
renounced order should practice penances and austerities. Those are the
general functions of all the isramas or orders of life on the path of self
realization. In the brahmaciri life the training is sufficiently imparted to
understand that the world as property belongs to the Supreme Lord, the
Personality of Godhead. 1 o one, therefore, can claim to be the proprietor
of anything in the world. Therefore, in the life of a householder, which is
a sort of license for sex enjoyment, one must give in charity for the service
of the Lord. Everyone's energy is generated or borrowed from the reser
voir of energy of the Lord; therefore, the resultant actions of such energy
must be given to the Lord in the shape of transcendental loving service for
Him. As the rivers draw water from the sea through the clouds and again
go down to the sea, similarly our energy is borrowed from the supreme
source, the Lord's energy, and it must return to the Lord. That is the per
fection of our energy. The Lord, therefore, in the Bhagavad-giti (Bg. 9.27)
says that whatever we do, whatever we undergo as penance, whatever we
sacrifice, whatever we eat or whatever we give in charity must be offered
to Him (the Lord). That is the way of utilizing our borrowed energy. When
our energy is utilized in that way, our energy is purified from the contami
nation of material inebrieties, and thus we become fit for our original
natural life of service to the Lord.
Raja-dharma is a great science, unlike modern diplomacy for political
supremacy. The kings were trained systematically to become munificent
and not merely tax collectors. They were trained to perform different
sacrifices only for the prosperity of the subjects. To lead the prajis to the
attainment of salvation was a great duty of the king. The father, the
spiritual master and the king are not to become irresponsible in the
matter of leading their subjects to the path of ultimate liberation from
birth, death, diseases and old age. When these primary duties are properly
discharged, there is no need of government of the people, by the people.
In modern days the people in general occupy the administration by the
strength of manipulated votes, but they are never trained in the primary
duties of the king, and that is also not possible for everyone. Under the
circumstances the untrained administrators play havoc to make the sub
jects happy in all respects. On the other hand, these untrained adminis
trators gradually become rogues and thieves and increase the taxation to
fnance a top-heavy administration that is useless for all purposes. Actually
the qualified brihmar-as are meant to give direction to the kings for proper
administration in terms of the scriptures like the Manu-sarhhiti and
Dharma-sistrs of Parasara. A typical king is the ideal of the people in
general, and if the king is pious, religious, chivalrous and munificent, the
citizens generally follow him. Such a king is not a lazy sensuous person
living at the cost of the subjects, but alert always to kill thieves and
dacoits. The pious kings were not merciful to dacoits and thieves in the
name of nonsensical ahirhsa. The thieves and dacoits were pu rshed in an
exemplary way so that in the future no one would dare commit such
nuisances in an organized form. Such thieves and dacoits were never meant
for administration as they are now.
The taxation law was simple. There was no force, no encroachment. The
king had a right to take one fourth of the production made by the subject.
The king had a right to claim a fourth of one's allotted wealth. One woukl
never grudge to part with it because due to the pious king and religious
harmony there was enough natural wealth, namely grains, fruits, flowers,
silk, cotton, milk, jewels, minerals, etc., and therefore, no one was mate
rially unhappy. The citizens were rich in agriculture and animal husbandry,
and therefore they had enough grains, fruits and milk without any artificial
needs of soaps and toilets, cinemas and bars.
The king had to see that the reserved energy of humanity was properly
utilized. Human energy is not exactly meant for fulfilling animal propen
sities, but for self-realization. The whole goverment was specifically de
signed to fulfill this particular purpose. As such, the king had to select
properly the cabinet ministers, but not on the strength of voting back
ground. The ministers, the military commanders or even the ordinary
soldiers were all selected by personal quaJification, and the king had
to supervise them properly before they were appointed to their respec
tive posts. The king was especially vigilant to see that the tapasvis,
or persons who sacrificed everything for disseminating spiritual knowledge,
were never disregarded_ They knew well that the Supreme Lord Personality
of Godhead never tolerates any insult to His unalloyed devotees. Such
tapasvi were trusted leaders even of the rogues and thieves, who would
never disobey the orders of tapasvis. The king would give special protec
tion to illiterates, the helpless and \vidows of the state. Defense measures
were arranged previous to any attack by the enemies. The taxing process
was easy, and it was not meant for squandering, but was for strengthening
the reserve fund. The soldiers were recruited from all parts of the world,
and they were trained for special duties.
As far as salvation is concerned, one has to conquer the principles of
lust, anger, unlawful desires, avarice and be,vlderment. To get freedom
from anger, one should learn how to forgive. One should not make plans
in order to be free from unawful desires. By spiritual culture one is able
to conquer sleep. By tolerance only can one conquer desires and avarice.
Text 28] Bhima's Passing Away
475
Disturbances from various diseases can be avoided by regulated diets. By
self-control one can be free from false hopes, and money can be saved by
avoiding undesirable association. By practice of yoga one can control
hunger, and worldliness can be avoided by culturing the knowledge of
impermanence. Dizziness can be conquered by rising up, and false argu
ments can be conquered by factual ascertainment. Talkativeness can be
avoided by gravity and silence, and by prowess one can avoid fearfulness.
Perfect knowledge can be obtained by self-cultivation. One must be freed
from lust, avarice, anger, dreaming, etc., to attain actually lhe path of
salvation.
As far as the women class arc concerned, they are accepted as a power
of inspiration for man. As such, women are more powerful than men.
Mighty Julius Caesar was controlled by a Cleopatra. Such powerful worn en
are controlled by shyness. Therefore, hyness is important for women.
Once this control valve i s loosened, women can create havoc in society by
adultery. Adultery means production of unwanted children known as
varr-a-saikara, who disturb the world.
The last item was taught by BJumadeva. This is the process of pleasing
the Lord. We are a eteral servants of the Lord, and when we forget this
essential part of our nature we are put into material conditions of life. The
simple process of pleasing the Lord (for the householders especially) is to
install the Deity of the Lord at home. By concentrating on the Deity, one
may progressively go on with the daily routine work. Worshiping the Deity
at home, serving the devotee, hearing the Srimad-Bhigavatam, residing in a
holy place and chanting the holy name of the Lord are all inexpensive
items by which one can please the Lord. Thus the subject matter was
explained by the grandfather to his grandchildren.
TEXT 28
dharmiirtha-kima-mokirs ca
sahopiyin yathi mune
nanikh yinetihiseu
varrayimisa tattvavit
dharma-occupational duties; artha-economic development; kama
fulfillment of desires; mokin-ultimate salvation; ca-and; saha-a!ong with;
476 Srimad- Bhagavatam [Canto I, Ch. 9
upiyin-means;yathi-as it is; mune-0 sages; nini-various; ikhyina-by
recitation of historical narrations; itihiseu-in the histories; varpayimisa
-described; tattvavit-one who knows the truth.
TRANSLATION
Then he described the occupational duties of different orders and
statuss of life, citing instances from history, for he was himself weU
acquainted with the truth.
PURPORT
Incidences mentioned in the Vedic literatures, such as the Pripas,
Mahibhirta and Rimiyapa, etc., are factual historical narrations which
took place sometime in the past, although not in any chronological order.
Such historical facts, being instructive for ordinary men, were assorted
without chronological reference. Besides that, they happen on different
planets, nay, in different universes, and thus the description of the narrations
is sometimes measured by three dimensions. We are simply concerned
wth the instructive lessons of such incidences, even though they are not
in order by our limited range of understandng. Bhmadeva described such
narrations before Maharaja Yudhithira in reply to his different questions.
TEXT 29
S i : *: I
7 tTfq: II II
dharmam prvadatas tasya
sa kilaf pratyupasthitaf
yo yoginas chanda-mrtyor
viichitas tittariyaraf
dharam-occupational duties; prvadataf-while describing; tasya
his; sa-that; kala-time; prtyupasthita-exactly appeared ;ya-that is;
yogina-for the mystics; chanda-mrtyo-of one who dies according to
one's own selection of time; viichitaf-as desired by; tu-but; uttariyaraf
-period when the sun runs on the northern horizon.
Text 30)
Bhisma's Passing Away 477
TRANSLATION
While Bhimadeva was describing occupational duties, the sun's course
ran into the northern hemisphere. This period is desired by mystics who
die at their wl.
PURPORT
The perfect yogis or mystics can leave the material body at their own
sweet wl at a suitable time and go to a suitable planet desired by them.
In the Bhagavad-giti (Bg. 8.14) it is said that self-realized souls who have
exactly identified themselves wth the interest of the Supreme Lord can
generally leave the material body during the time of the fire-god's efful
gence and when the sun is in the norther horizon, and thus achieve the
transcendental sky. In the Vedas these times are considered auspicious for
quitting the body, and they are taken advantage of by the expert mystics
who have perfected the system. Perfection of yoga means attainment of
such supermental states as to be able to leave the material body as desired.
They can also reach any planet within no time without a material vehicle.
The yogis can reach the highest planetary system within a very short time,
and this is impossible for the materialist. Even attempting to reach the
highest planet will take millions of years at a speed of millions of miles per
hour. This is a different science, and Bhimadeva knew well hmv to utilize
it. He was just waiting for the suitable moment to quit his material body,
and the golden opportunity arrived when he was instructing his noble
grandsons, the Patlavas. He thus prepared himself to quit his body before
the exalted Lord Sr Krtla, the pious Patlavas and the great sages headed
by Bhagavan Vyasa, etc., a great souls.
TEXT 30
i
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Fi 3d
r
:fm5 lloll
tadopasamhrtya gira! sahasraftr
vimukta-sangarh mana idi-pirue
knre lasat-pita-pate catur-bhuje
pura sthite 'miita drg vyadhirayat
tadi-at that time; upasarhrtya-withdrawing; giraf-speeches;
sahasrari-Bhimadeva (expert in thousands of sciences and arts);
vimukta-sahgam-compieteiy freed from everything else; mana[,-mind;
idi-pinte-unto the original Personality of Godhead; k!le-unto KrQa;
lasat-ita-ate-decorated with yellow garments; catur-bhuje-unto four
handed original Narayapa; purf-just before; sthite-standing by; amiita
-widespread; drk-vision; vyadhirayat-fixed.
TRANSLATION
Thereupon that man who spoke on different subjects with thousands of
meanings and who fought on thousands of battlefields and protected
thousands of men, stopped speaking, and being completely freed from all
bondage, withdrew his mind from everything else and fixed his wide-open
eyes upon the Personality of Godhead Sri Kr!fa who stood before him,
four-handed, dressed in yellow garments that glittered and shined.
PURPORT
In the momentous hour of leaving this material body the glorious
example set by Bhmadeva is the important function of the human form
of life. The subject matter which attracts the dying man becomes the
beginning of his next life. If, therefore, one is absorbed in the thoughts of
the Supreme Lord Sri Krpa, he is sure to go back to Godhead without any
doubt. This is confirmed in the Bhagavad-giti (Bg. 8.5-15):
5: And whoever, at the time qf death, quits his body, remembering Me
alone, at once attains My nature. Of this there is no doubt.
6: Whatever state of being one remembers when he quits his body, that
state he will attain without fail.
7: Therefore, Aiuna, you should always think of Me in the form of
KrTa and at the same time carry out your prescribed duty of fighting.
With your activities dedicated to Me and your mind and intelligence fixed
on Me, you will attain lle without doubt.
8: He who meditates on the Supreme Personality of Godhead, his mind
constantly engaged in remembering Me, undeviated from the path, he, 0
Partha [ Arjuna], is sure to reach Me.
9: One should meditate upon the Supreme Person as the one who knows
everything, as He who is the oldest, who is the controller, who is smaller
than the smallest, who is the maintainer of everything, who is beyond all
material conception, who is inconceivable, and who is always a person. He
is luminous l ike the sun and, being transcendental, is beyond this material
nature.
Text 31] Bhima 's Passing Away 479
10: One who, at the time of death. fixes his life air between the eye
brows and in full devotion engages himself in remembering the Supreme
Lord, will certainly attain to the Supreme Personality of Godhead.
ll: Persons learned in the Vedas. who utter omkir and who are great
sages in the renounced order, enter into Brahman. Desiring such perfection,
one practices celibacy. I shall now explain to you this process by which
one may attain salvation.
12: The ogic situation is that of detachment from ali sensual engage
ments. Closing all the doors of the senses and fixing the mind on the heart
and the life air at the top of the head, one establishes himself in yoga.
13: After being situated in this yoga practice and vibrating the sacred
syllable om, the supreme combination of letters, if one thinks of the
Supreme Personality of Godhead and quits his body, he will certainly
reach the spiritual planets.
14: For one who remembers Me without deviation, I am easy to obtain,
0 son of Prtha, because of his constant engagement in devotional service.
15: After attaining le, the great souls, who are yogis in devotion, never
return to this temporary world, which is full of miseries, because they
have attained the highest perfection.
Sr Bhimadeva attained the perfection of quitting his body at will and
was fortunate enough to have Lord Kpa, the object of his attention,
personally present at the time of death. He, therefore, fixed his open eyes
upon Him. He wanted to see Sri Krl)a for a long time out of his sponta
neous love for Him. Because he was a pure devotee, he had very little to
do with the detailed performance of yogic principles. Simple bhakti-yoga
is enough to bring about perfection. Therefore, the ardent desire of
Bhimadeva was to see the person of Lord Krl)a, the most lovable object,
and by the grace of the Lord, Sr Bhimadeva had this opportunity at the
last stage of his breathing.
TEXT 31
visuddhayi dhirarayi hatisubhas
tad-iayaivisu gati-xudha-.rama[1
nivrtta-sarvendriya-vrtti-vibhramas
tufiva jan yam visrjai janirdanam
480 Srlmad-Bhagavatam [Canto l, Ch. 9
visuddhayi-by the purified; dhirarayi-meditation; hata-asubhaft-one
who had minimized the inauspicious qualities of material existence; tat
his; iayi-by looking on; eva-simply by; tsu-immediately;gati-having
gone away;yudha-arrows; srama[z-fatigue; nivrtta-being stopped; sara
all; indriya-senses; vrtti-activities; vibhramaft-being widely engaged;
tutiva-prayed for; janyam-the material taberacle; visrjan-while quit
ting; janirdanam-the controller of the living beings.
TRANSLATION
By pure meditation, looking at Lord Sri Kr!la, he at once was freed
from all material inauspiciousness and was relieved of all bodily pains
caused by the arrow wounds. Thus all the exteral activities of his senses
were at once stopped, and he prayed transcendentally to the controller of
all living beings while quitting his material body.
PURPORT
The material body is a gift of the material energy technically called
illusion. Identification with the material body is due to forgetfulnes of
our eteral relationship with the Lord. For a pure devotee of the Lord like
Bhlmadeva, this illusion was at once removed as soon as the Lord arrived.
Lord Kr!la is like the. un, and the illusory exteral material energy is like
darkness. In the presence of the sun there is no possibility of darknes
"tanding. Therefore, jL:st on the arrival of Lord Krpa, all material con
lamination was compiPLt-1) removed, and Bhlmadeva was thus able to be
transcen-dentally situated by stopping the activities of the impure sense
in collaboration with matter. The soul is originally pure and so also the
senses. By material contamination the senses assume the role of imper
fection and impurit . By revival of contact with the Supreme Pure Lord
Kr. t1a the senses again become freed from material contamination .
Bhlmadeva attained all these transcendental conditions prior to his leaving
the material body because of the presence of the Lord. The Lord is the
controller and benefactor of all living beings. That is the verdict of all
Vedas. H1 is the suprtmf' eternity and living entity amongst all the eteral
l iving b1ings.* And lit" alone provides all necessities for all kinds of li\1ng
beings. Thus lie provided all facilities to fulfill the transcendental desires
*nit yo nityinim cetanas cetartinim eko yo bahunirh v:dadhiti kimin (Ka{ha Upaniad)
Text 32)
of His great devotee Sr Blumadeva, and thus the latter began to pray as
follows.
TEXT 32
e
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sr bhi11W UVtCU
iti matir upakulpiti vit[[li
bhagavati sitvata-pungave vibhumni
sva-sukham upagate kvacid viharturh
prkrtim upeyui yad bhava-praviha[t
sr bhima twica-Bhimadcva said : iti-thus; mat*-thinking. feeling
and willing; upakalpiti-invested: vit[Qi-freed from all sense desires;
bhagavati-unto the Personality of Godhead; sitvata-puhgave-unto the
leader of the devotees: vibhumni-unto the great; sva-sukham-self
satisfaction; upagate-unto Him who has attained it: lvacit-sometimes:
vihartum-out of transcendental pleasure: prakrtim-in the material world:
upeyui-do accept it: yat bhava-from whom the creation; pravahab -is
made and annihilated.
TRANSLATION
Bhimadeva said: Let me now invest my thinking, feeling and wiJJing,
which were so long engaged in different subjects and occupational duties,
unto the all-powerful Lord Sri Kr.1a. He is always self-satisfied, but
sometimes, being the leader of the devotees, He enjoys transcendental
pleasure by descending on the material world, although from Him only the
material world is created.
P RPORT
Because Bhimadeva was a statesman, the head of the Kuru dynasty, a
great general and a leader of katriyas, his mind was slrf'\1"11 over so nw11
ubjects, and his thinking. ft>eling and "illing wt>re engagt>d in diffennl
matters. _low. in order to achie\t' pure devotional service. he wa11Ls to
invest all po ers of thinking, feeling and willing entirely in the Supreme
Being Lord Kr!Ja. He is described herein as the leader of the devotees and
all-powerful. Although Lord Kr!la is the original Personality of Godhead,
He Himself descends on earth to bestow upon His pure devotees the boon
of devotional service. He descends sometimes as Lord Kr!la as He is, and
sometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure
devotees of the Lord have no desire other than the service of the Lord, and
therefore they are called sitvata. The Lord is the chief amongst such
sitvatas. Bhimadeva, therefore, has no other desires. Unless one is purified
from all sorts of material desires, the Lord does not become one's leader
Desires cannot be wiped out, but they have only to be purified. It is
confirmed in the Bhagavad-giti by the Lord Himself that He gives His
instruction from within the heart of a pure de otee who is constantly
engaged in the service of the Lord (Bg. 7.28). Such instruction is given not
for any material purpose but only for going back home, back to Godhead
(Bg. 10.10). For the ordinary man who want: to lord it over material
nature, the Lord only sanctions and becomes a witness of activities, but
He never gives the nondevotee instructions for going back to Godhead.
That is th difference in deaungs by the Lord to different living beings,
both the devotee and the nondevotee. He is leader of all the living beings,
as the king of the state rules both the pri oners and the free citizens. But
His dealings are different in terms of devotee and nondevotee. Non
devotees ncw:r care to take any instruction from the Lord, and therefore
the Lord i silent in their case, although He wi tnesses all their acti ities
and awards them the necessary results, good or bad. The devotees are above
this material goodness and badness, but they are progressive on the path of
transcendence, and therefore they have no desire for anything material.
The devotee also knows Sri Krr_a as the original Naraya!la because Lord
Sri Kr!Ja, by His plenary portion, appears. a the Karanodakasayi Vi!lU,
the original source of all material creation. The Lord also desires the
association of His pure devotee,, and for them only the Lord descends on
the earth and enlivens them. The Lord appears out of His own will. He is
net forced by the conditions of material nature. He is therefore described
here as the vibhu, or the Almighty, for He is mwcr conditioned by the
laws of mal erial nature.
TEXT 33
<
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Text 33]
tj
f fm qs II II
tri-bhuvana-kamanarh tamila-varr-am
ravi-kar-gaura-varimbarar dadhine
vapur alaka-kuliv[tinanibjarh
vijaya-sakhe ratir astu me'navadyi
483
tri-bhuvana-three statuses of planetary systems; kamanam-the most
desirable; tamala-var!am-bluish like the tamala tree; ravi-kara-sun rays;
gaura-golden color; varimbaram-dress glittering by; dadhine-one who
wears; vapu[.-body; alaka-kulivrta-covered with paintings of sandalwood
pulp; anana- abjam-face like a lotus; vijaya-sakhe-unto the friend of
Arjuna; rat* astu-attraction be reposed upon Him; me-my; anavadyi
without desire for fruitive results.
TRANSLATION
Sri Kra is the intimate friend of Aruna. He has appeared on this
earth in His transcendental body which resembles the bluish color of the
tamila tree. His body attracts everyone in the three [upper, middle and
lower] planetary systems. May His glittering yellow dress and His lotus
face, covered with paintings of sandalwood pulp, be the object of my
attraction, and may I not desire fruitive results.
PURPORT
When SI Kra by His own internal pleasure appears on earth, He does
so by the agency of His interal potency. The attractive features of His
transeendental body are desired in all the three worlds, namely the upper,
middle and lower planetary systems. Nowhere in the universe are there
uch beautiful bodily features as those of Lord Krpa. Therefore His
transcendental body has nothing to do with anything materially created.
Auna is described here as the conquerer, and Kfpa is described as his
intimate friend. Blumadeva on his bed of arrows after the Battle of
Kuruketra is remembering the particular dress of Lord Krpa which He
put on as the driver of Aruna's chariot. While fighting was going on be
tween Arjuna and Bhma, Bluma's attraction was drawn by the glittering
dress of Kfpa, and indirectly he admired his so-called enemy Arjuna for
possessing the Lord as his friend. Arjuna was always a conquerer because
484 Srimad- Bhagavatam (Canto I, Ch. 9
the Lord was his friend. Bhmadeva takes this opportunity to address the
Lord as vijayasakhe (friend of Arjuna) because the Lord is pleased when He
is addressed conjointly with His devotees who are related with Him in
different transcendental humors. While Krrta was the charioteer of Arjuna,
sun rays glittered on the dress of the Lord, and the beautiful hue created
by the reflection of such rays was never forgotten by Bhmadeva. As a
great fighter he was relishing the relation of Krrta in the chivalrous humor.
Transcendental relation with the Lord in any one of the different rasas
(humors) is relishable by the respective devotees in the highest ecstasy.
Less intelligent mundaners who want to make a show of being transcen
dentally related with the Lord artificially jump at once to the relation of
conjugal love, imitating the damsels of Vrjadhima. Such a cheap relation
with the Lord exhibits only the base mentality of the mundaner because
one who has relished conjugal humor with the Lord cannot be attached to
worldly conjugal rasa, which is condemned even by mundane ethics. The
eteral relation of a particular soul with the Lord is evolved. A genuine
relation of the living being with the Supreme Lord can take any form out
of the five principal rsas, and it does not make any difference in transcen
dental degree to the genuine devotee. Bhimadeva is a concrete example of
this, and it should be carfully observed how the great genera is transcen
dentally related Wt" the Lord.
TEXT 34
yudhi turaga-rajo-vidhumra-vivak
kaca-lulita-srmaviralankrtisye
mama niita-sarair vibhidyamina
tvaci vilasat kavace'stu krTa itmi
yudhi-on the battlefield; turaga-horses; raja-dust; vidhumra-turned
an ashen color; vivak-waving; kaca-hair; lulita-scattered; sramaviri
perspiration; alahkrta-decorated with; isye-unto the face; mama-my;
nisita-sharp; sami-by the arrows; vibhidyamina-pierced by; tvaci-in
Text 34]
the skin; vilasat-enjoyng pleasure; kavace-protecting armor; astu-let
there be; hrTUf-unto Sri Kla; atma-mind.
TRANSLATION
On the battlefield [where Sri Krra attended Arjuna out of friendship],
the flowing hair of Lord Krl)a tured ashen due to the dust raised by the
hoofs of the horses. And bcause of His labor, beads of sweat wetted His
face. A these decorations, intensified by the wounds dealt by my sharp
arrows, were enjoyed by Him. Let my mind thus go unto Sri KrJa.
PURPORT
The Lord is the absolute form of eterity, bliss and knowledge. As such,
transcendental loving service of the Lord in one of the five principal
relations, namely, santa, dasya, sakhya, vatsalya and madhura, i.e.,
neutrality, servitorship, faternity, filial affection and conjugal love, is
graciously acce
p
ted by the Lord when offered to the Lord in genuine love
and affection. ri Blumadeva is a great devotee of the Lord in the relation
of servitorship. Thus his throwing of sharp arrows at the transcendental
body of the Lord is as good as the worship of another devotee who throws
soft roses upon Him.
It appears that Bhimadeva is repenting his actions, which he committed
against the person of the Lord. But factually the Lord's body was not at all
pained due to His transcendental existence. His body is not matter. Both
He Himself and His body are complete spiritual identity. Spirit is never
pierced, burnt, driedr oistened, etc. This is vividly explained in the
Bhagavad-gita. So also it is statel in-.the Skanda Purara. It is said there
that spirit is always uncontaminated and indestructible. It cannot be
distressed, nor can it be dried up. When Lord Vil)U in His incarnation
appears before us, He seems to be like one of the conditioned souls
materially en caged just to bewilder the asuras, or the nonbelievers, who are
always alert to kill the Lord, even from the very beginning of His appear
ance. Kamsa wanted to kill Krltl, and Rava!a wanted to kill Rama, be
cause foolishly they were unaware of the fact that the Lord is never killed,
for the spirit is never annihilated.
Therefore Bhimadeva's piercing of the body of Lord Kr!la is a sort of
bewildering problem for the nondevotee atheist, but those who are devo
tees or those who are liberated souls are not bewldered.
486
Srimad- Bhagavatam [Canto 1, Ch. 9
Bhlmadeva appreciated the all-merciful attitude of the Lord because He
did not leave Auna alone, although He lVas disturbed by the sharpened
arrows of Bhlmadeva, nor was He reluctant to come before Bhlma's
deathbed, even though He was ill-treated by him in the battlefield.
Bhlma's repentance and the Lord's merciful attitude are both unique in
this picture.
Sri Visvanatha Cakravarti Thakur, a great icirya and devotee in the
humor of conjugal love with the Lord, remarks very saliently in this
regard. He says that the wounds created on the body of the Lord by the
sharpened arrows of Bhlmadeva were as pleasing to the Lord as the
biting of a fiancee who bites the body of the Lord directed by a strong
sense of sex desire. Such biting by the opposite sex is never taken as a
sign of enmity, even if there is a wound on the body. Therefore, the
fighting as an exchange of transcendental pleasure between the Lord and
His pure devotee, Sri Bhimadeva, was not at all mundane. Besides that,
since the Lord's body and the Lord are identical, there was no possibility
of wounds in the absolute body. The apparent wounds caused by the
sharpened arrows are misleading to the common man, but one who has a
little absolute knowledge can understand the transcendental exchange in
the chivalrous relation. The Lord was perfectly happy with the wounds
caused by the sharpened arrows of Bhimadeva. The word vibhidyamina is
significant because the Lord's skin is not different from the Lord. Because
our skin is different from our so. ul, in our case the word vibhidyamina, or
being bruised and cut, would have been quite suitable. Transcendental
bliss is of different varieties, and the variety of activities in the mundane
world is but a perverted reflection of transcendental bliss. Because every
thing in the mundane world is qualitatively mundane, it is full of ine
brieties, whereas in the absolute realm, because everything is of the same
absolute nature, there are varieties of enjoyment without inebriety. The
Lord enjoyed the wounds created by His great devotee Bhlmadeva, and
because Bhlmadeva is a devotee in the chivalrous relation, he fixes up his
mind on Krwa in that wounded condition.
TEXT 35
mr
f, A I
q
t (M
Text 35]
sapadi sakhi-vaco nisamya madhye
nija-parayor balayo ratharh nivesya
sthitavati para-sainikiyur ak1i
hrtavati pirtha-sakhe ratir mamistu
487
sapadi-on the battlefield; sakhi-vaca[.-command of the friend; nisamya
-after hearing; madhye-in the midst of; nija-own;parayo[-the opposite
party; balayo-strength; ratham-chariot; nivesya-having entered;
sthitavati-while staying there; para-sainika-soldiers on the opposite side;
iyu[-duration of life; ak(l i-by looking over; hrtavati-act of diminishing;
pirtha-Arjuna, son of Prtha (Kunti); sakhe-unto the friend of; ratif
intimate relation; mama-my; astn-Jet there be.
TRANSLATION
In obedience to the command of His friend, Lord Sri Krl)a entered the
arena of the Battlefield of Kuruetra between the soldiers of Arjuna and
Duryodhana, and while there, He shortened the life spans of the opposite
party by His merciful glance. Tllis wa done simply by His looking at the
enemy. Let my mind be fixed upon that Kra.
PURPORT
In the Bhagavad-giti (Bg.l .2l-25) Arjuna ordered the infallible Lord Sr
Kra to place hi chariot between the phalanxes of the soldiers. He asked
Him to stay there until he had finished observing the enemies he had to face
in the battle. When the Lord was so asked, He at once did so just like an
order carrier. And the Lord pointed out all the important men on the
opposite side, saying, "Here is Bhima, here is Droa," and so on. The
Lord, being the supreme living being, is never the order supplier or order
carrier of anyone, whoever may he be. But out of His causeless mercy and
affection for His pure devotees, sometimes He carries out the order of the
devotee like an awaiting servant. By executing the order of a devotee, the
Lord becomes pleased, as a father is pleased to carry out the order of his
small chld. This is possible only out of pure transcendental love between
the Lord and His devotees, and Bhimadeva is quite aware of this fact.
He, therefore, addressed the Lord as the friend of Arjuna.
The Lord diminished the duration of life of the opposite party by His
merciful glance. It is said that all fighters who assembled on the Battlefield
of Kuruketra attained savation by personally seeing the Lord at the lime
488 Srlmad-Bhagavatam [Canto I, Ch. 9
of death. Therefore, His diminishing the duration of life of the enemy of
Arjuna does not mean that He was partial to the cause of Arjuna. Factually
He was merciful to the opposite party because they would not have
attained salvation by dying at home in the ordinary course of life. Here
was a chance to see the Lord at the time of death and thus attain salvation
from material life. Therefore, the Lord is all good, and whatever He does
is for everyone's good. Apparently it was for the victory of Arjuna, His
intimate friend, but factually it was for the good of Arjuna's enemies. Such
are the transcendental activities of the Lord, and whoever understands
this also gets salvation after quitting this material body. The Lord does
no wrong in any circumstance because He is absolute, all good at all times.
TEXT 36
f t
Q I
t
4-
: ' 1111
vavahitap rtani-muk ham nin7 ya
sva-jana-vadhid vimukhasya doa-buddhyi
kumatim aharad itma-vidyayi yas
cararw-rati paramasya tasya me 'stu
vyavahita-standing at a distance; prtani-sol diers; mukham-faces;
nirikua-by looking upon; sva-jana-kinsmen; vadhit-from the act of
killing; vimukhasya-one who is reluctant; doa-buddhyi-by polluted
intelligence; kumatim-poor fund of knowledge; aharat-eradicated;
itma-vidyayi-by transcendental knowledge; ya-the person; carapa
feet; rat*-attraction; paramasya-of the Supreme; tasya-for Him; me
my; astu-let there be.
TRANSLATION
When Arjuna was seemingly polluted by ignorance upon observing
the soldiers and commanders before him on the battlefield, the Lord
eradicated his ignorance by delivering transcendental knowledge. May His
lotus feet always remain the object of my attraction.
Text 37)
Bhima's Passing Awa
y
489
PURPORT
The kings and the commanders were to stand in the front of the fighting
soldiers. That was the system of actual fighting. The kings and commanders
were not so-called presidents or ministers of defense as they are today.
They would not stay home while the poor soldiers or mercenaries were
fighting face to face. This may be the regulation of moder democracy,
but when actual monarchy was prevailing, the monarchs were not cowards
elected without consideration of qualification. As it was evident from the
Battlefield of Kuruketra, all the executive heads like Dro1a, Bhima,
Arjuna, Duryodhana, etc., of both parties, were not sleeping, but all of
them were actual participants in the fighting which was selected to be
executed at a place away from the civil residential quarters. This means
that the innocent citizens were immuned from all effects of fighting
between the rival royal parties. The citizens had no business to see what
was going to happen after such fighting. They were to pay one fourth of
their income to the ruler, whether he be Arjuna or Duryodhana. All the
commanders of the parties on the Battlefield of Kuruketra were standing
face to face, and Arjuna saw them with great compassion and lamented
that he was to kill his kinsmen on the battlefield for the sake of the
empire. He was not at all afraid of the giant military phalanx presented by
Duryodhana, but as a merciful devotee of the Lord, renunciation of worldly
things was natural for him, and thus he decided not to fight for worldly
possessions. But this was due to a poor fund of knowledge, and therefore
it is said here that his intelligence became polluted. His intelligence could
not be polluted at any time because he was a devotee and constant
companion of the Lord, as is clear in the Fourth Chapter of the Bhagavad
gi:a. Apparently Arjuna 's intelligence became polluted because otherwise
there would not have been a chance to rlPiivPr the teachings of Bhagavad
gita for the good of all polluted conditioned souls engaged in material
bondage by the conception of the false material body. The Bhagavad-gita
was delivered to the conditioned souls of the world to deliver them from
the wrong conception of identifying the body with the soul and to reestab
lish the soul's eteral relation with the Supreme Lord. Atma-vidya, or
transcendental knowledge of Himself, was primarily spoken by the Lord
for tl1e benefit of all concered in all parts of the universe.
TEXT 37
q 'S
:1
490
S rim ad- Bhagavatam
' iSQ-
0{ f. F: 11\11
sva-niamam apahiya mat-
p
ratijiam
rtam adhikartum avapluto rthastha?t
dhrta-ratha-cararo 'bh )'ayic caladgur
harir iva hantum ibhmh gatottar_yaf
[Canto I, Ch. 9
sva-nigamam-own truthfulness; apahiya-for nullifying; mat-pratijnim
-my own promise; rtam-factual; adhi-more; kartum-for doing it;
avapluta-getting down; rathastha[, -from the chariot; dlqta-taking up;
ratha-chariot; cararwft-wheel; abhyayt-went hurriedly; caladguf-tramp
Iing the earth; hari-Jion; iva-like; hantum-to kiil; ibham-elephant;
gata-leaving aside; uttariya-covering cloth.
TRANSLATION
FuJfiUing m
y
desire and sacrificing His own promise, He got down
from the chariot, took up its wheel, and ran towards me hurriedly, just
like a lion goes to k an elephant. He even dropped His outer garment
on the way.
PURPORT
The Battle of Kuruketra was fought on military principles but at the
same time in a sporting spirit, like a friend fights with another friend.
Duryodhana criticized Bhimadeva, alleging that he was reluctant to kill
Ajuna because of pateral affection. A katriya cannot tolerate insults on
the principle of fighting. Bhimadeva therefore promised that the next
day he would kill all five Pa9avas with spec:ial weapons made for the
purpo e. Dur
y
odhana was atisfied, and he kept the arrmv with him to be
delivered the next day during the fight. By tricks Arjuna took the arrows
from Duryodhana, and Bumadeva could understand that this was the
trick of Lord Ku1a. So he took a vow that the next day Km1a would have
to take up weapons Himself, otherwise His friend Arjuna would die. So in
the next day's fighting Bhimadeva fought o violently that both Arjuna
and Ka were in trouble. Arjuna was almost defeated; the situation was
so tense that he was about to be killed by Bhlmadeva the very next
moment. At that time Lord Kra wanted to please His devotee, Bhima,
by keeping his promise, which was more important than His own. Seeming
ly He broke His own promise. He promised before the beginning of the
Text 38)
Battle of Kuruketra that He would remain without weapons and would
not use His strength for either of the parties. But to protect Arjuna He got
down from the chariot, took up the wheel of the chariot and hurriedly
rushed at Bhmadeva in an angry mood, like a lion goes to kill an elephant.
TIe dropped His covering cloth on the way, and out of great anger He did
not know that He dropped it. Bhimadeva at once gave up his weapons and
stood to be killed by pa, his beloved Lord. The fighting of the day was
thus ended at that very moment, and Arjuna was saved. Of course there
was no possibility of Arjuna 's death because the Lord Himself was on the
chariot, but because Bhlmadeva wanted to see Lord KIra take up some
weapon to save His friend, the Lord created this situation, making Arjuna's
death imminent. He stood before Blumadeva to show him that his promise
was fulflled and that He had taken up the wheel.
TEXT 38
fH
qi 3i I
S'm

t:llll
sita-visikha-hato visiqw-damsaf
kataja-paripluta atatayino me
prasabham abhisasira mad-vadhirtham
sa bhavatu me bhagavin gatir mukundaf
sita-sharp; visikha-arrows; hatab-wounded by; viSir[La-damsab--scat
tered shield; kataja-by wounds; pariplutab-smeared with blood;
itatiyinaf-the great aggressor; me-my; prasabham-in an angry mood;
abhisasir-began to move on; mat-vadha-artham-for the purpose of
killing me; sa?1 -He; bhavatu-let Him become; me-my; bhagavan-the
Personality of Godhead gatib-destination; mukundab-one who awards
salvation.
TRANSLATION
May He, Lord Sri ra, the Personality of Godhead, who awards
salvation, be my ultimate destination. On the battlefield He charged me,
as if angry because of the wounds dealt by my sharp arrows. His shield was
scattered, and His body was smeared with blood due to the wounds.
492 Srlmad- Bhagavatam [Canto 1, Ch. 9
PURPORT
The dealings of Lord Kp)l}a and Bhimadeva on th

Battlefield of Kuru
etra are interesting because the activities of Lord Sri Krl}a appeared to
be partial to Arjuna and at enmity with Bhimadeva; but factually all this
was especially meant to show special favor to Bhimadeva, a great devotee
of the Lord. The astounding feature of such dealings is that a devotee can
please the Lord by playing the part of an enemy. The Lord, being absolute,
can accept service from His pure devotee even in the garb of an enemy.
The Supreme Lord cannot have any enemy, nor can a so-called enemy
harm Him because He is ajita, or unconquerable. But still He takes
pleasure when His pure devotee beats Him like an enemy or rebukes Him
from a superior position, although no one can be superior to the Lord.
These are some of the transcendental reciprocatory dealings of the devotee
\vith the Lord. And those who have no information of pure devotional
service cannot penetrate into the mystery of such dealings. Bhimadeva
played the part of a valiant warrior, and he purposely pierced the body of
the Lord so that to the common eyes it appeared that the Lord was
wounded, but factually all this was to bewilder the nondevotees. The all
spiritual body cannot be wounded, and a devotee cannot become the
enemy of the Lord. Had it been so, then Bhimadeva would not have
desired to have the very same Lord as the ultimate destination of his life.
Had Bhimadeva been an enemy of the Lord, He could have annihilated
him without even moving. There was no need to come before Bhlmadeva
with blood and wounds. But He did so because the warrior devotee wanted
to see the transcendental beauty of the Lord decorated with wounds
created by a pure devotee. This is the way of exchanging transcendental
rasas, or relations between the Lord and the servitor. By such dealings
both the Lord and the devotee become glorified in their respective
positions. The Lord was so angry that Arjuna checked Him when He was
moving towards Bhimadeva, but in spite of Aruna's checking, He pro
ceeded towards Bhimadeva as a lover goes to a lover, without caring for
hindrances. Apparently His determination was to kill Bl-umadeva, but
factually it was to please him as a great devotee of the Lord. The Lord is
undoubtedly the deliverer of all conditioned souls. The impersonalists
desire salvation from Him, and He always awards them according to their
aspiration, but here Bhimadeva aspires to see the Lord in His personal
feature. All pure devotees aspire for this.
Text 39)
TEXT 39
vijaya-ratha-kutumba ittatotre
dhrta-haya-rsmini tac-chriyekariye
bhagavati ratir astu me mumiror
yam iha niriya hati gati[1 sva-ri
p
am
493
vijaya-Arjuna; ratha-chariot; kutumla-object of protection at all
risk; ittatotre-with a whip in the right hand; dhrta-haya-controlling the
horses; rsmini-ropes; tat-sriya-beautifully standing; iUIlye-to look
at; bhagavati-unto the Personality of Godhead; rati astu-let my attrac
tion be there; mumirO-one who is about to die; yam-unto whom; iha
-in this world; ninlya-by looking on; hati-those who died; gati
attained; sva-ripam-original form.
TRANSLATION
At the moment of death, let my ultimate attraction be to Sri K!a,
the Personality of Godhead. I concentrate my mind upon the chariot driver
of Arjuna who stood with a whip in His right hand and a bridle rope in
His left, who was very careful to give protection to Arjuna's chariot by all
means. Those who saw Him on the Battlefield of Kuruetra attained their
original forms after death.
PURPORT
A pure devotee of the Lord constantly sees the presence of the Lord
within himself because of being transcendentally related by loving service.
Such a pure devotee cannot forget the Lord for a moment. This is called
trance. The mystic (yogi tries to concentrate upon the Supersoul by
controlling the senses from all other engagements, and thus he ultimately
attains samidhi. A devotee more easily attains samidhi or trance by
constantly remembering the Lord's personal feature along with His holy
name, fame, pastimes, etc. Therefore, the concentration of the mystic
yog and that of the devotee are not on the same level. The concentration
of the mystic is something mechanical, whereas that of the pure devotee
is nahtral in pure love and spontaneous affection. Bhimadeva was a pure
devotee, and as a military marshal he constantly remembered the battle
field feature of the Lord as Pirtha-sirthi, the chariot driver of Arjuna.
Therefore, the Lord's pastime as Pirtha-sirthi is also eteral. AU the
pastimes of the Lord, beginning from His birth at the prison house of
Kamsa up to the Mausala-lii at the end, all move one after another in all
the universes, just as the clock hand moves from one point to another.
And in such pastimes His associates like the Pi!.avas and Bhma are
constant eteral companions. So Bhimadeva never forgot the beautiful
feature of the Lord as Pirtha-sirathi, which even Arjuna could not see.
Arjuna was behind the beautiful Pirtha-sirathi while Bhimadeva was just
in front of the Lord. As far as the military feature of the Lord is concered,
Bhmadeva observed this with more relish than Arjuna.
All the soldiers and persons on the Battlefield of Kuruketra attained
their original spiritual form like the Lord after their death because by the
causeless mercy of the Lord they were all able to see Him face to face on
that occasion. The conditioned souls rotating in the evolutionary cycle
from the aquatics up to the form of Brahma are a in the form of miyi,
or the form obtained by one's own actions and awarded by material
nature. The material forms of the conditioned souls are all foreign dresses,
and when the conditioned soul becomes liberated from the clutches of
material energy, he attains his originai form. The impersonalist wants to
attain the impersonal Brahman effulgence of the Lord, but that is not at
all congenial to the living sparks, parts and parcels of the Lord. Therefore,
the impersonalists again fall down and get material forms, which are all
false to the spirit soul. A spiritual form like the Lord's, either two-handed
or four-handed, is attained by the devotees of the Lord either in the
V aiku!thas or in the Goloka planets, according to the orignal nature of
the soul. This form, which is cent percent spiritual, is the svaripa of the
livng being, and all the living beings who participated on the Battlefield of
Kuruketra, on both sides, attained their svaripa, as confirmed by Bhima
deva. So Lord Sr Kr!la was not only merciful to the Pa!.avas, but He
was also merciful to the other parties because all of them attained the same
result. Bhimadeva wanted the same facility also, and that was his prayer
to the Lord, although his position as an associate of the Lord is assured in
a circumstances. The conclusion is that whoever dies looking on the
Text 40] Bhima's Pasing Away 4
95
Personality of Godhead within or without attains his svar pa, which is the
highest perfection of life.
TEXT40
fm
so:
, 4 ((
Sf: 11\oll
lalita-ga ti-vilisa-valuhisa
prraya-niriar-a-kalpitorumini[l
krta-manu-krta-vatya unmadindhi
prakrtim agan kila yasya gopa-vadhvaf
lalita-attractive; gati-movements; vilisa-fascinating acts; valu-hisa
sweet smiling; praraya-loving; ninhara-looking on; kalpita-mentality;
uruminift-highly glorified; krta-manu-krta-vatya[l-in the act of copying
the movements; unmadindhi[-gone mad in ecstasy; prakrtim-charac
teristics; agan-underwent; kila-certainly ; yasya-whose; gopa-vadhvaf
the cowherd damsels.
TRANSLATION
Let my mind b fixe upon Lord Sri Ka, whos motions and
smiles of love attracted the damsels of V rajadhama [the go pis] . The
damsels imitated the characteristic movements of the Lord [after His
disappearance from the rasa dance] .
PURPORT
By intense ecstasy of loving service, the damsels of Vrajabhumi attained
the qualitative oneness with the Lord by dancing with Him on an equal
level, embracing Him in nuptial love, smiling at Him in joke, and looking
at Him with a loving attitude. The relation of the Lord with Aruna is
undoubtedly praiseworthy by devotees like Bhlmadeva, but the relation
of the gopis wth the Lord is still more praiseworthy because of their still
more purified loving service. By the grace of the Lord, Arjuna was fortunate
enough to have the frateral service of the Lord as chariot driver, but the
Lord did not award Arjuna with equal strength. The gopis, however,
practically became one with the Lord by attainment of equal footing with
the Lord. Bh'ma's aspiration to remember the gopis is to pray to have
their mercy also at the last stage of his life. The Lord is satisfied more
when His pure devotees are glorified, and therefore Bhmadeva has not
only glorified the acts of Aruna, his immediate object of attraction, but
also he has remembered the gopis who were endowed with unrivalled
opportunities by rendering loving service to the Lord. The gopi' equality
with the Lord should never be misunderstood to be like the siyujya
liberation of the impersonalist. The equality is one of perfect ecstasy
where the differential conception is completely eradicated, for the inte
rests of the lover and the beloved become identical.
TEXT 41
irl s:-
r I
3
m 31 II
muniar-a-nrpavara-sankule 'nta[
sadasi yudhifhira-rijasi ya eim
arhar-am upapeda iar-iyo
mama drsi-gocara ea ivir itmi
muni-gara-the geat learned sages; nrpa-varya-the great ruling kings;
sankule-in the great assembly of; anta[sadasi-conference; yudhi{hira
Emperor Yudhithira; rja-siya-a royal performance of sacrifice; eim
of all the great elites; arhart am-respectful worship; upapeda-received;
iariya[-the object of attraction; mama-my; drsi-sight; gocar[
within the view of; ealt ivi-personally present; itmi-the soul.
TRANSLATION
At the Rajasiya-yajfa [sacrifice] performed by Maharaja Y udithira,
there was the greatest assembly of a the elite men of the world, the royal
and learned orders, and in that great assembly Lord Sri ta was worshiped
by one and all as the most exalted Personality of Godhead. This happened
Text 41)
Bhima's Pasing Away 497
during my presence, and I remembered the incident in order to keep my
mind upon the Lord.
PURPORT
After gaining victory in the Battle of Kuruketra, Maharaja Yudhithira,
the Emperor of the world, performed the Rajasuya sacrificial ceremony.
The emperor, in those days, upon his ascendence to the throne, would
send a challenge horse all over the world to declare his supremacy, and
any ruling prince or king was at liberty to accept the challenge and
express his tacit willingness either to obey or to disobey the supremacy of
the particular emperor. One who accepts the challenge has to fight with
the emperor and establish his own supremacy by victory. The defeated
challenger would have to sacrifice his life, making a place for another king
or ruler. So Maharaja Yudhithira also dispatched such challenging horses
all over the world, and every ruling prince and king all over the world
accepted Maharaja Yudhithira's leadership as the Emperor of the world.
After this, all rulers of the world under the regime of Maharaja Yudhithira
were invited to participate in the great sacrificial ceremony of Rajasuya.
Such performances required hundreds of millions of dollars, and it was
not an easy job for a petty king. Such a sacrificial ceremony, being too
expensive and also difficult to perform under present circumstances, is now
impossible in this age of Kali. Nor can anyone secure the required expert
priesthood to take charge of the ceremony.
So, after being invited, all the kings and great learned sages of the world
assembled in the capital of Mahara. ia Yudhithira. The learned society,
including the great philosophers, religionists, physicians, scientists and all
great sages, was invited. That is to say, the brihmaras and the katriyas
were the topmost leading men in society, and they were all invited to
participate in the assembly. The vaisyas and sidrs were unimportant
elements in society, and they are not mentioned herein. Due to the change
of social activities in the modern age, the importance of men has also
changed in terms of occupational positions.
So in that great assembly, Lord Sri Krla was cynosure of the neighbor
ing eyes. Everyone wanted to see Lord Kra, and everyone wanted tu
pay his humble respects to the Lord. Bhmadeva remembered all this and
was glad that his worshipful Lord, the Personality of Godhead, was present
before him in His actual formal presence. So to meditate on the Supreme
Lord is to meditate on the activities, form, pastime, name and fame of tht
Lord. That is easier than what is imagined as meditation on the impersonal
feature of the Supreme. In the Bhagavad-giti it is clearly stated (Bg. 12.5)
that to meditate upon the impersonal feature of the Supreme is very
difficult. t is practically no meditation or simply a waste of time because
very seldom is the desired result obtained. The devotees, however, medi
tate upon the Lord's factual form and pastimes, and therefore the Lord is
easily approachable by the devotees. This is also stated in the Bhagavad
giti (Bg. 12.9). The Lord is nondifferent from His transcendental activities.
It is indicated also in this sloka that Lord Sr Jrp.a, while actually present
before the human society, especially in connection with the Battle of
Kuruketra, was accepted as the greatest Per
.
sonality of the time, athough
He might not have been recognized as the Supreme Personality of Godhead.
The propaganda that a very great man is worshiped as God after his death
is misleading beeause a man after his death cannot be made into God. Nor
can the Personality of Godhead be a human being, even when He is
personally present. Both ideas are misconceptions. The idea of anthropo
morphism cannot be applicable in the case of Lord Krpa.
TEXT 42
tam imam aham ajarh sarra-bhijir
hrdi hrdi dhithitam itma-kalpitinim
pratidrsam iva naikadhirkam ekarh
samadhi-gato 'smi vidhuta-bheda-mohaf
tam-that Personality of Godhead; imam-now present before me; aham
-I; ajam-the unbor; .5arra-bhajam-of the conditioned soul; hrdi-in the
heart; hrdi -in the heart; dhithitam-situated; atma-the Supersoul;
kalpitanam-of the speculators; prtidrsam-in every direction; iva-like; na
ekadha-not one; arkam-the sun; ekam-one only; samadhi-gata[ asmi-1
have undergone trance in meditation; vidhita-being freed from; bheda
mohaft-misconception of duality.
Text 42]
499
TRANSLATION
Now I can toeditate upon that one Lord SriKra now present before
me with full concentration because now I have transcended the miscon
ceptions of duality in regard to His presence in everyone's heart, even in
the hearts of the mental speculators_ He is in everyone's heart_ The sun
may be prceived differently, but the sun is one_
PURPORT
Lord Sri Kra is the one Absolute Supreme Personality of Godhead,
but He has expanded Himself into His multiplenary portions by His
inconceivable energy- The conception of duality is due to ignorance of His
inconceivable energy. In the Bhagavad-giti the Lord says (Bg. 9.] l) that
onl y the foolish take Him to be a mere human being. Such fool i h men arc
not aware of His inconceivable energie . By llis inconceivabl e energy He
is present in e eryone' heart, a the sun is present before ever one al l over
the world. The Paramitma feature of the Lord is an expansion of His
plenary portions. He expands Himself as Paramatma in everyone' heart by
His inconceivable energy, and He al so expands Himself as the glowing
effulgence of brahmajyoti by expansion of His personal glow. It is staled
in the Brahma-satnhiti that the brahmajyoti is J is personal glow. There
fore, there is no difference between Him and Hi per onal gl ow brahmajyoti
or His plenary portions as Paramatmi. Less intelligent persons '"ho are
not aware of this fact cansider brahmajyoti and Paramatma to be different
from Sr KrDa. This misconception of duality is completely removed from
the mind of Bhimadeva, and he is now satisfied that it is Lord Sr Kr .!a
only who is aU in all in everything. This enlightenment is attained by the
great mahitmis or devotees, as it is stated in the Bhagavad-giti (Bg. 7.19)
that Vasudeva is aU in aU in everything, and there is no existence of any
thing without Vasudeva. Vasudeva or Lord Sr Kr!la is the original Su
preme Person, as now confirmed by a mahijana, and therefore both the
neophyte and the pure devotees must try to folio' in his footsteps. That
is the way of the devotional line.
The worshipable object of Bhimade . -a is Lord Sri Kr!la as Partha
sarathi, and that of the gopis is the same Kra in Vrndavana as the most
attractive Syamasundara. Sometimes less intelligent scholars make a mis
take and think that the Kr!a of Vrndavana and that of the Battle of
Kuruketr a are different personalities. But for BJ-umadeva this miscon-
ception is completely removed. Even the impersonalist's object of destina
tion is Krla as the impersonal jyoti, and the yogi's destination of Param
atma is also Kra. Kra is both brahmajyoti and localized Paramatma,butin
brhmajyoti or Paramatma there is no Krl)a or sweet relations with Krla.
In His personal feature Krl)a is both Partha-sarathi and Syamasundara of
Vrndavana, but in His impersonal feature He is neither in the brahmajyoti
nor in the Paramatma. Great mahatmas like Bhismadeva realize all these
different features of Lord Sr Krla, and therefore they worship Lord
Krla, knowing Him as the origin of all features.
TEXT 43
c
t i: I
3l' ms:ll\ II
sita uvica
k[TU evarh bhagavati
mano-vig-dr!i-vrttibhi
itmany itminam ivesya
so 'nta-svisa upiramat
suta uvica-Sita Gosvami said; krraf-Lord Ka, the Supreme
Personality of Godhead; evam-only; bhaavati-unto Him; mana-mind;
vik-speech; drti-sight; vrttibhi", -activities; itmani-unto the Supersoul;
itminam-the living being; ivesya-having merged in; saf-he; antab-svasaf
-inhaling; uparmat-became silent.
TRANSLATION
Suta Gosvami said: Thus Bhimadeva merged himself in the Suprsoul
Lord Sri Krl)a, the Supreme Personality of Godhead, wth his mind,
speech, sight and actions, and thus he became sient, and his breathing
stopped.
PURPORT
The stage attained by Bhimadeva while quitting His material body is
called nirvikalpa-samidhi because he merged his self into thinking of the
Lord and his mind into remembering His different activities. He chanted
Text 44)
Bhi!ma's Passing Away 501
the glories of the Lord, and by His sight he began to see the Lord person
ally present before him, and thus all his activities became concentrated
upon the Lord without deviation. This is the highest stage of perfection,
and it is possible for everyone to attain this stage b practice of devo
tional service. The devotional service of the Lord consists of nine prinei
ples of service activities, and they are l) hearing, 2) chanting, 3) remem
bering, 4) serving the lotus feet, 5) worshiping, 6) praying, 7) executing
the orders, 8) fraterizing, and 9) fully surrendering. Any one of them or
aU of them are equally competent to award the desired result, but they
require to be practiced persistently under the guidance of an expert
devotee of the Lord. The first item, hearing, is the most important item
of all, and therefore hearing of the Bhagavad-gii and, later on, Srimad
Bhigavatam is essential for the erious candidate "-ho wants to attain the
stage of Bhimadeva at the end. The unique situation at Bhimadeva's
time of death can be attained, even though Lord Krta
ay not be person
ally present. His words of the Bhagavad-gita or those of Srimad-Bhigavatam
are identical with the Lord. They are sound incarations of the Lord, and
one can fully utilize them to be entitled to attain the stage of Sr Bhlma
deva, who was one of the eight Vasus. Every man or animal must die at a
certain stage of life, but one who dies like Bhimadeva attains perfection,
and one who dies forced by the laws of nature dies like an animal. That is
the difference between a man and an animal, and the human form of life
is especially meant for dying like Bhimadeva.
TEXT 44
qQ J ;u f; 1
i a ;h m
sampadyaminam ijiiya
bhimarh brhmari nikale
sarve babhuvus te ti[irh
vayirhsiva dinityaye
sam
p
adyaminam-having merged into; ijiiya-after knowing this;
bhmam-about Sri Bh!madeva; brhmari-into the Supreme Absolute;
nikale-unlimited; sarve-all present; babhuvuf te-all of them became;
tipim-silent; vayarsi iva-le the birds; dina-atyaye-at the end of the
day.
502
Srmad-Bhagavatam [Canto I, Ch_ 9
TRANSLATION
Knowing that Bhimadeva had merged into the unlimited eternity of
the Supreme Absolute, a present there became silent like birds at the
end of the day.
PURPORT
To enter into or to become merged into the unlimited eternity of the
Supreme Absolute means to enter the original home of the living being.
The living beings are all component parts and parcels of the Absolute
Per onality of Godhead, and therefore they are eterally related 'vith Him
as the servitor and the served. The Lord is served by all His part and
parcels, as the complete machine is served by its parts and parcels. Any
part of the machine removed from the whole is no longer important.
Similarly, any part and parcel of the Absolute detached from the service
of the Lord i u eless. The living beings who are in the material world are
all disintegrated parts and parcels of the Sll pre me whole, and the are no
longer as important as the original part and parcels. There are, ho, ever.
more integrated living beings who are eterally liberated. The material
energy of the Lord, called Durga-sakti, or the uperintendent of the prison
house, take charge of the disintegrated parts and parcels, and thus they
undergo a conditioned life under the laws of material nature. When the
living being becomes conscious of this fact, he tries to go back home,
Lack to Godhead, and thus the spiritual urge of the living being begin .
This spiritual urge is caJied Brahma-jijiisi, or inquir aLout Brahman.
Principally this Brahma-jijiisi is successful by knO\ ledge, renunciation
and devotional service of the Lord. J;iina, or knowledge, mean to know
evnything of Brahman, the Supreme, renunciation means detachment of
material affection, and devotional service is the revival by practice of the
original position of the living being. Tlu succe sful living beings who are
eligible to enter into the realm of the Absolute arc called the jiinis, the
yogi and th(' bhaktas. The jiinis and yogis enter into the impersonal rays
of the Supreme, but the bha.ktas enter into the spiritual planets known as
the Vaikurt thas. In these spiritual planets the Supreme Lord as 1 arayaiJa
predominates, and the healthy unconditioned living beings live there by
rendering loving service to the Lord in the capacity of ervant, friend,
parents and fiancee. There the unconditioned living beings enjoy life in
full freedom with the Lord, whereas the impersonalist jiinis and yogis
enter into the impersonal glowng effulgence of the Vaikurha planets.
Text 45)
Bhima's Pasing Away 503
The Vaikuptha planets are all self-illuminating like the sun, and the rays of
the Vaikuptha planets are called the brhmajyoti. The brhmajyoti is
spread unlimitedly, and the material world is but a covered portion of an
insignificant part of the same brhmajyoti. This covering is temporary, and
therefore it is a sort of illusion.
Bhimadeva, as a pure devotee of the Lord, entered the spiritual realm
in one Gf the Vaikul)tha planets where the Lord in His eternal form of
Pirtha-sirathi predominates over the unconditioned living beings who are
constantly engaged in the service of the Lord. The love and affection
which bind the Lord and devotee are exhibited in the case of Bhimadeva.
Bhmadeva never forgot the Lord in His transcendental feature as the
Prtha-sirathi, and the Lord was present personally before Bru;madeva
while he was passing to the transcendental world. That is the highest per
fection of life.
TEXT 45
i io 1
: ie : : 1111
tatr dundubhayo nedur
deva-minava-viditil
sasarhsul sidhavo rijiirh
khiit petu[. pupa-vr!aya
[
tatra-thereafter; dundubhaya[-drums; nedu[-were sounded; deva
the demigods from other planets; manava-men from all countries;
viditi[-beaten by; sasarhsu[-praiscd; sidhaval-honest; rijiim-by the
royal order; khit-from the sky; petu[. -began to fall; pupa-vr!aya[.
showers of fowers.
TRANSLATION
Thereafter, both men and demigods sounded drums in honor, and the
honest royal order commenced demonstrations of honor and respect.
And from the sky fell shower of flowers.
PURPORT
Bhmadeva was respected both by the human beings and the demigods.
The human beings live on earth and similar other planets in the Bhur and
Bhuvar group of planets, but the demigods live in the Svar or heavenly
504
planets, and all of them knew Bhmadeva as a great warrior and devotee of
the Lord. As a mahijana (or authority) he was on the level of Brahma,
arada and Siva, although he was a human being. Qualification on a par
with the great demigods is possible only on attainment of spiritual per
fection. Thus Bhmadeva was known all over the universes, and during his
time interplanetary travel was effected by finer methods than the futile
endeavors of mechanical spacecraft. When the distant planets were in
formed of the passing away of Bhimadeva, all the inhabitants of the
upper planets as well as of the earth dropped showers of fowers to show
due. respect to the departed great personality. This showering of flowers
from heaven is a sign of recognition by great demigods, and it should
never be compared to the decoration of the dead body. The body of
Bhmadeva lost its material effects due to being surcharged with spiritual
realization, and thus the body was spiritualized as when iron becomes
red-hot when in contact with fire. The body of a fuJiy self-realized
soul is not, therefore, accepted as material. Special ceremonies are
observed for such spiritual bodies. The respect and recognition of Bhima
deva are never to be imitated by artificial means, as it has become a fashion
to observe the so-called jayanti ceremony for any and every common man.
According to authorized sistras, such a jayanti ceremony for an ordinary
man, however exated he may be materially, is an offense to the Lord
because jayanti is reserved for the day when the Lord appears on the
earth. Bhmadeva was unique in his activities, and his passing away to the
kingdom of God is also unique.
TEXT 46
f' ( I
lR: mt i :f ll\"
tasya nirharridini
samparetasya bhirgava
yudhithiraf kirayitvi
muhirtarh dufkhito'bhavat
tasya-his; nirhararidini-funeral ceremony; samparetasya-of the dead
body; bhirgava-0 descendant of Bhrgu; yudhithiraf- Maharaja
Yudhithira; kiryitvi-having performed it; muhirtam-for a moment;
duftkhitaf-sorry; abhavat-became.
Text 47)
TRANSLATION
0 descendant of Bhg [Saunaka], after performing funera rituals
for the dead body of Bhimadeva, Maharaja Y udhi1hira wa momentarily
overtaken with grief.
PURPORT
Bhimadeva was not only a great family head of 1aharaja Yudhithira,
but also he was a great philosopher and friend of him, his brothers and his
mother. Since Maharaja Papu, the father of the five brothers headed by
Maharaja Yudhithira, died, Bhimadeva was the most affectionate grand
father of the Papavas and caretaker of the widow daughter-in-law
Kuntidevi. Athough lIaharaja Dhrtaratra, the elder uncle of Maharaja
Yudhithira, was there to look after them, his affection was more on the
side of his hundred sons, headed by Duryodhana. Ultimately a colossal
clique was fabricated to deprive the five fatherless brothers of the rightful
claim of the kingdom of Hastinapura. There was great intrigue, common in
imperial palaces, and the five brothers were exiled into the wilderess. But
Bhimadeva was always a sincerely sympathetic well-wisher, grandfather,
friend and philosopher to Maharaja Yudhithira, even up to the last moment
of his life. He died very happily by seeing .Maharaja Yudhithira to the
throne, otherwise he would have long ago quitted his material body,
instead of suffering agony over the undue sufferings of the Papavas. He
was simply waiting for the opportune moment because he was sure and
certain that the sons of Pandu would come out victorious in the Battlefield
of Kuruketra, as Hi Lord;hip Sri Krpa was their protector. A a devotee
of the Lord, he knew that the Lord's devotee cannot be vanquished at
any rate. Maharaja Yudhithira was quite aware of all these good wishes
of Bhimadeva, and therefore he must have been feeling the great separa
tion. He was sorry for the separation of a great soul, and not for the mate
rial body which Bhimadeva relinquished. The funeral ceremony was a
necessary duty, although Bhimadeva was a liberated soul. Since Bhima
deva was without is ue, the eldest grandson, namely Maharaja YudhiHhira,
was the rightful person to perform this ceremony. It was a great boon to
Bhimadeva that an equally great son of the family undertook the la t
rites of a geat man.
506 Srmad-Bhagavatam
tutuvur munayo h!tif
k!Tarh tad-guhya-nimabhi
tatas te k!Ia-hrdayil
svasraman prayayub punab,
[Canto 1, Ch. 9
tutuvu-satisfied; munayaf-the geat sages, headed by Vyasadeva,
etc.; h!tif-all in a happy mood; k[Tam-unto Lord Krfa, the Person
ality of Godhead; tat-His; guhya-confidential; nimabhi[-by His holy
name, etc.; tata[-thereafter; te-they; krTa-hrdayab-persons who always
bear Lord Krfla in their hearts; sva-israman-to their respective
hermitages; prayayuf-returned; punaf-again.
TRANSLATION
A the geat sages then glorified the Lord Sri Kra, who was present
there, by confidential Vedic hymns. Then al of them returned to their
respctive hermitages, bearing always Lord Kra within their hearts.
PURPORT
The devotees of the Lord are always in the heart of the Lord, and the
Lord is always in the heart of the devotees. That is the sweet relation
betwefn the Lord and His devotees. Due to unalloyed love and devotion
for the Lord, the devotees always see Him within themselves, and the
Lord also, although He has nothing to do and nothing to aspire to, is alw:ys
busy in attending to the welfare of His devotees. For the ordinary living
beings the law of nature is there for all actions and reactions, but He is
always anxious to put His devotees on the right path. The devotees are,
therefore, under the direct care of the Lord. And the Lord also volun
tarily puts Himself under the care of His devotees only. So all the sages,
headed by Vyasadeva, were devotees of the Lord, and therefore they
chanted the Vedic hymns after the funeral ceremony just to please the
Lord, who was present there personally. All the Vedic hymns are chanted
to please Lord Kra. This is confirmed in the Bhagavad-giti (Bg. 15.15).
All the Vedas, Upaniads, Vedanta, etc., are seeking Him only, and al
hymns are for glorifying Him only. The sages, therefore, performed the
exact acts suitable for the purpose, and they happily departed for their
respective hermitages.
Text 48]
TEXT 48
* # P *
m l I I
f'mJf:if 11\11
tato yudhithiro gatvi
saha-knro gajihvayam
pitarr sintvayimisa
gindhirirh ca tapasvinim
507
tata[-thereafter; yudhi!hira/-Maharaja Yu dhithira; gatvi- going
there; saha-with; k!Iaf. the Lord; gajihvayam-in the capital named
Gajahvarpa Hastinapura; pitaramunto his uncle (Dhrtaritra);
intvayimisa-specified; gadhiiH-wife of Dhrtaratra; La-ad;
tapasvinim-an ascetic lady.
TRANSLATION
Thereafter, Maharaja Yudhithira at once went to his capital, 1astina
pura, accompanied by Lord Sri Kr!a, and there he consoled his uncle and
aunt Gandhari, who was an ascetic.
PURPORT
Dhrtaratra and Gandhari, the father and the mother of Duryodhana
and his brothers, were the elder uncle and aunt of Maharaja Yudhithira.
After the Battle of Kuruketra, the celebrated couple, having lost all their
sons and grandsons, were under the care of Maharaja Yudhi!hira. They
were passing their days in great agony over such heavy loss of life and were
practically living the life of ascetics. The death news of Bhimadeva, uncle
of Dhrtaratra, was another great shock for the King and the Queen, and
therefore they required solace from Maharaja Yudhithira. Maharaja
Yudhithira was conscious of his duty, and he at once hurried to the spot
with Lord Kra and satisfied the begieved Dh[taratra with kind words,
both from himself and the Lord also.
Gandhar was a powerful ascetic, although she was living the life of a
faithful wife and a kind mother. It is said that Gandhari aso voluntarily
closed her eyes because of the blindness of her husband. A wife's duty is
to follow the husband cent percent. And Gandhari was so true to her
husband that she followed him even in his perpetual blindness. Therefore
in her actions she was a great ascetic. Besides that, the shock which she
uffered because of the wholesale killing of her one hundred sons and
her grandsons also was certainly too much for a woman. But she
suffered aU this just like an ascetic. Gandhari, although a woman, is no
less than Bhimadeva in character. They are both remarkable personalities
in the 1 ahibhirata.
TEXT 49
pitra cinumato raja
vasudevanumodita
cakara rajyarh dharmera
pitr paitamaharh vibhu
pitra-by his uncle, Dhrtaratra; ca-and; anumataf-with his approval;
riji-King Yudhithira; visudeva-anumoditaft-confirmed by Lord Sri KQa;
cakara-executed; rajyam-the kingdom; dharmera-in compliance with
the codes of royal principles; pitr-father; paitamaham-forefather;
vibhu-as great as.
TRANSLATION
After this, the great religious King, Maharaja Yudhithira, executed the
royal power in the kingdom strictly according to the codes and royal
principles which were approved by his uncle and confirmed by Lord Sri
Kra.
PURPORT
'laharija Yudhithira was not a mere tax collector. He was always con
scious of his duty as a king, which is no less than that of a father or
spiritual master. The king is to see to the welfare of the citizens from all
angles of social, political, economic and spiritual upliftment. The king
must know that human life is meant for liberating the encaged soul from
the bondage of material conditions, and therefore his duty is to see that
the citizens are properly looked after to attain this highest stage of per
fection.
Text 49)
509
iIaharaja Yudhithira followed these principles strictly as it will be
seen from the next chapter. Not only did he follow the principles, but he
also got approval from his old uncle who was experienced in political
affairs, and that was also confirmed by Lord Kra, the speaker of the
philosophy of Bhagavad-giti.
'aharaja Yudhithira is the ideal monarch, and monarchy under a
trained king like Maharaja Yudhithira is by far the most superior form of
goverment, superior to moder republics or goverments of the people,
by the people. The mass of people, especially in this age of Kali, are all
bor sudras, basically low-bor, ill-trained, unfortunate and badly
associated. Therefore, they themselves do not know the highest perfection
a! aim of life. Therefore, votes cast by them actually have no value, and
thus persons elected by such irresponsible votes cannot be responsible
representatives like Maharaja Yudhithira.
Thus end the Bhaktivedanta purports of the First Canto, Ninth Chapter,
of tiw Srlmad-Bhagavatam, entitled "The Passing Away of Bhtmadeva in
the Pesence of Lord Kr!W."
CHAPTER TEN
Departure of Lord Kf$Oa for ovaraka
TEXT I
q;
\
:1
: S;:
: f: II II
saunaka uvaca
hatvi svarik tha-sprdha itatiyino
yudhi$thiro dharma-bhrtirh varithaf
sahinujaif pratyavaruddha-bhojanaf
katharh pravrttaf kim akirait tataf
saunakaf uvica-Saunaka inquired; hatvi-after killing; svarktha-legal
inheritance; sprdhaf-desiring to usurp; itatiyinaf-the aggressor;
yudhithira-King Yudhithira; dharma-bhrtim-of those who strictly fol
low religious principles; vari$tha-greatest; saha-anujai-with his younger
brothers; prtyavaruddha-restricted; bhojana-acceptance of necessities;
katham-how; pravrtta-engaged; kim-what; akirait-executed; tata
thereafter.
TRANSLATION
Saunaka Muni asked: After killing his enemies who desired to usurp
his rightful inheritance, how did the greatest of a religious men, Maharaja
Yudhithira, assisted by his brothers, rule his subjects? Surely he could not
freely enjoy his kngdom wth unrestricted consciousness.
5ll
512
Srmad-Bhigavatam [Canto 1, Ch. 10
PURPORT
Maharaja Yudbithira was the greatest of all men of religion. Thus he
was not at all inclined to fight with his cousins for the sake of enjoying
the kingdom: he fought for the right cause because the kingdom of
Hastinapura was his rightful inheritance, and his cousins wanted to usur
p
it for themselves. He fought, therefore, for the right cause under the guid
ance of Lord Sri KriDa, but he could not enjoy the results of his victory
because his cousins were all killed in the fight. He therefore ruled over the
kingdom as a matter of duty, assisted by his younger brothers. The inquiry
was important for Saunaka Ji, who wanted to know about the after
behavior of Maharaja Yudhithira when he was at ease to enjoy te
kingdom.
TEXT2
sita uvica
varhsarh kuror varhsa-davagni-nirhrtarh
sarhrohayitvi bhava-bhavano hari(,
nivesay,:tva nija-rajya ivaro
yudhithirarh prita-mana babhiva ha
sita[l uvaca-Suta Gosvami replied; varsam-dynasty; kuro(,-of King
Kuru; varsa-dava-agni-forest fire set by the bam boos; nirhrtam-exhausted;
sarhrhayitva-seedling of the dynasty; bhava-bhavana(,-the maintainer of
creation; hari(,-tne Personality of Godhead, Sr Kfa; nivesayitva-having
reestablished; nija-rijye-in his own kingdom; isvara(,-the Supreme Lord;
yudhithiram-unto Maharaja Yudhithira; prita-mani(,-pleased in His
mind; babhiva ha-became.
TRANSLATION
Suta Gosvimi said: Lord Sri Krfa, the Supreme Personality of God
head who is the maintainer of the world, bcame pleasd after reestablish-
Text 3) Departure of Lord Krla for Dvaraka 513
ing Maharaja Yudhithira in his own kingdom and after restoring the
Kuru dynasty, which had been exhausted by the bamboo fire of anger.
PURPORT
This world i compared with a fire in the forest caused by the cohe ion
of bamboo bu;hes. Such a forest fire takes platt automatically, for bamboo
cohesion o curs without exteral cause. Similarly, in the material world
the wrath of tho e who want to lord it over material nature interact , and
the fire of war takes place. exhausting the unwanted population. Such
fires or wars take place, and the Lord has nothing to do with them. But
bccause He want to maintain the creation, He desires the mass of people
to follow the right path of self-realization, which enables the living beings
to en!er into the kingdom of God. The Lord wants the suffcring human
beings to come back home, back to Himself, and cease to suffer the
thrccfold material pangs. The whole plan of creation is made in that way,
and one who does not come to his senses suffers in the material world by
pangs inflicted by the illusory energy of the Lord. The Lord therefore
wants His bona fide representative to rule the world. Lord Sri K191)a
descended to establish this sort of regime and to kill the unwanted persons
who have nothing to do with His plan. The Battle of Kuruketra was
fought according to the plan of the Lord so that undesirable persons could
get out of the world and a peaceful kingdom under His devotee could be
established. The Lord was therefore fully satisfied when King Yudhithira
was on the throne and the seedling of the dynasty of Kuru, in the person
of Maharaja Parikit, was saved.
TEXT3
"

e e e
4 T
|I !!
niSamya bhimoktam athicyutoktar
pravrtta-vijiina-vidhita-vibhrama[
sasisa gim indra ivijitisrayaf
paridhyupintim anujinuvartitaf
niScmya-after listening; bhima-uktam-what was spoken by
Bhlmadeva; atha-as also; acyuta-uktcm-what was spoken by the
infallible Lord Krrta; pravrtta-being engaged in; vijnina-perfect know
ledge; vidhuta-completely washed; vibhrama{l-all misgivings; sasisa
ruled over; gam-the earth; indra-the king of the heavenly planet; iva
like; ajita-israya[l-protected by the invincible Lord; paridhyupintim
including the seas; anuja-the younger brothers; anuvartita{1-being fol
lowed by them.
TRANSLATION
Maharaja Yudhithira, after being enljghtened by what was spoken by
Bhimadeva and Lord Sri Kra, the infallible, engaged himself in matters
of perfect knowledge because a his misgvings were eradicated. Thus he
ruled over the earth and seas and was followed by his younger brothers.
PURPORT
The moder English law of primogeniture, or the law of inheritance by
the first-bor, was also prevalent in those days when lIaharaja Yudhi!hira
ruled the earth and seas. In those days the King of Hastinapura (now part
of New Delhi) was the emperor of the world, including the seas, up to the
time of Maharaja Parikit, the grandson of 'haraja YudhiHhira. His
younger brothers were acting as his ministers and commanders of state,
and there was full cooperation between the perfectly religious brothers of
the king. Maharaja YudhiHhira was the ideal king or representative of
Lord Sri Kr!la to rule over the kingdom of earth and was comparable to
King lndra, the representative ruler of the heavenly planet. The demigods
like lndra, Candra, Surya, V aru!Ja, Vayu, etc., are representative kings of
different planets of the universe, and similarly Maharaja Yudhithira was
also one of them, ruling over the kingdom of the earth. !aharaja
Yudhithira was not a typically unenlightened political leader of modern
democracy. 1aharaja Yudhithira was instructed by Bhimadeva and the
infallible Lord also, and therefore he had full knowledge of everything in
perfection.
The modern elected executive head of a state is just like a puppet
because he has no kingly power. Even if he is enlightened like Maharaja
Yudhithlra, he cannot do anything out of his own good will due to his
constitutional position. Therefore, there are so many states over the earth
quarreling because of ideological differences or other selfish motives. But
a king like Maharaja Yudhithlra had no ideology of his own. He had but
to follow the instructions of the infallible Lord and the Lord's representa
tive and the authorized agent, Bhimadeva. It is instructed in the sistras
Text 4]
Departure of Lord K[a for Dvaraka 515
that one should follow the great authority and the infallible Lord without
any personal motive and manufactured ideology. Therefore, it was possible
for Maharaja Yudhithira to rule the whole world, including the seas,
because the principles were infallible and universally applicable to every
one. The conception of one world state can only be fulfilled if we can
follow the infallible authority. An imperfect human being cannot create
an ideology acceptable to everyone. Only the perfect and the infallible can
create a program which is applicable at every place and can be followed by
all in the world. It is the person who rules, and not the impersonal gover
ment. If the person is perfect, the govemment is perfect. If the person is
a fool, the goverment is a fool's paradise. That is the law of nature. There
are so many stories of imperfect kings or executive heads. Therefore, the
executive head must be a trained person like Maharaja Yudhithira, and he
must have the full autocratic power to rule over the world. The conception
of a world state can take shape only under the regme of a perfect king
like Maharaja Yudhithira. The world was happy in those days because
there were kings like Maharaja Yudhithira to rule over the world.
TEXT4
kimar vavara parjanyaf
sarva-kima-dughi mahi
siicuf sma vrajiin giivaf
payasodhasvatir mudi
kimam-everything needed; vavara-was showered; paranyaft-rains;
sara-everything; kama-necessities; dughi-producer; mahi-the land;
siicuf sma-moisten; vrjin-pasturing grounds; givaf-the cow; payasi
udhasvati-due to swollen milk bags; mudi-because of a joyful attitude.
TRANSLATION
During the reign of Maharaja Yudhthira, the clouds showered al the
water that pople needed, and the earth produced a the necessities of
man in profusion. Due to its fatty milk bag and cheerful attitude, the cow
used to moisten the grazing ground with milk.
516
Srimad-Bha
g
avatam rcanto 1, Ch_ 10
PURPORT
The basic principle of economic development is centered about land
and cows. The necessities of human society are food grains, fruits, milk,
minerals, clothing, wood, etc. One requires all these items to fulfill the
material needs of the body. Certainly one does not require flesh and fish
or iron tools and machinery. During the regime of Maharaja Yudhithira,
all over the world there were regulated rainfalls. Rainfalls are not in the
control of the human being. The heavenly King Indradeva is the controller
of rains, and he is the servant of the Lord. When the Lord is obeyed by
the king and the people under the king's administration, there are regu
lated rains from the horizon, and these rains are the causes of all varieties
of production on the land. Regulated rains not only help ample production
of grains and fruits, but when they combine with astronomical influences
there is ample production of valuable stones and pearls. Grains and
vegetables can sumptuously feed a man and animals, and a fatty cow
delivers enough milk to supply a man sumptuously ith vigor and vitality.
If there is enough milk, enough grains, enough fruit, enough cotton,
enough silk and enough jewels, then why do the people need cinemas,
houses of prostitution, slaughterhouses, etc.? What is the need of an arti
ficial luxurious life of cinema, cars, radio, flesh and hotels? Has this
civilization produced anything but quarreling individually and nationally?
Has this civilization enhanced the cause of equality and fraterity by
sending thousands of men into a hellish factory and the war fields at he
whims of a particular man?
It is said here that the cows used to moisten the pasturing land with
milk because their milk bags were fatty and the animals were joyful. Do
they not require, therefore, proper protection for a joyful life by being fed
with sufficient quantity of grass in the field? Why should men kill cows
for their selfish purposes? Why should man not be satisfied with grains,
fruits and milk, which, combined together, can produce hundreds and
thousands of palatable dishes. Why are there slaughterhouses all over the
world to kill innocent animals? Maharaja Parikit, grandson of iaharaja
Yudhithira, while touring his vast kingdom, saw a black man attempting
to kill a cow. The King at once arrested the butcher and chastised him
sufficiently. Should not a king or an executive head protect the lives of the
poor animals who are unable to defend themselves? Is this humanity? Are
not the animals of a country citizens also? Then why are they allowed to
be butchered in organized slaughterhouses? Are these signs of equality
and fraternity or nonviolence?
Text 5)
Departure of Lord Krfl a for Dvaaka
517
Therefore, in contrast with the moder advanced civilized form of
government, an autocracy like Maharaja Yudhithira's is by far superior
to so-called democracy in which animals are killed and a man les than an
animal is allowed to cast votes for another less-than-animal man.
We are all creatures of material nature. In Lhe Bhagavad-giti it is said
that the Lord Himself is the seed-giving father and material nature is the
mother of all living beings in all shapes. Thus mother material nature has
enough foodstuff both for animals and men, by the grace of the Father
AJmighty Sr Kr!la. The human being is the elder brother of all other living
being. He is endowed with intelligence more powerful than animals for
realizing the course of nature and the indications of the Almighty Father.
Human civilizations should depend on the production of material nahtre
wthout artificially attempting economic development to tur the world
into a chaos of artificial greed and power only for the purpose of artificial
luxuries and sense gratification. This is but the life of dogs and hogs.
TEXT 5
': M 8 1
z i : IIII
nadyaf samudri girayaf
savanaspati-virudhaf
phalanty Oadhayaf sarvif
kimam anvrtu tasya vai
nadyaf-rivers; samudrif-oceans; girayaf-hil!s and mountains;
savanaspati-vegetables; virudhaf-creepers; phalanti-active; oadhayaf.
drugs; sarif-all; kimam-necessities; anvrtu-seasonal; tasya-for the
King; vai-certainly.
TRANSLATION
The rivers, oceans, his, mountains, forests, creepers and active drugs,
in every season, paid their tax quota to the King in profusion.
PURPORT
Since Maharaja Yudhithira was under the protection of the ajita, the
infallible Lord, as above mentioned, the property of the Lord, namely the
518 Srmad-Bhaavatam [Canto 1, Ch. 10
rivers, oceans, hills, forests, etc., were all pleased, and they used to supply
their respective quota of taxation to the King. The secret to success is to
take refuge under the protection of the Supreme Lord. Without His
sanction, nothing can be possible. To make economic development by our
own endeavors on the strength of tools and machinery is not all. The
sanction of the Supreme Lord must be there, othenvise despite all instru
mental arrangements everything will be unsuccessfuL The ultimate cause
of success is the daiva or the Supreme. Kings like laharaja Yudhithira
knew perfectly well that the king iE the agent of the Supreme Lord to look
after the welfare of the mass of people. Actually the state belongs to the
Supreme Lord. The rivers, the oceans, the forests, the hills, drugs, etc., are
not creations of man. They are all creations of the Supreme Lord, and the
Living being is allowed to make use of the property of the Lord for
service of the Lord. Today's slogan is that everything is for the people, and
therefore the goverment is for the people and by the people. But to
produce a new species of humanity at the present moment on the basis of
philosophy and religion, on the basis of justice and peace, on the basis of
God consciousness and perfection of human life, the ideology of godly
communism, the world has again to follow in the footsteps of kings like
Maharaja Yudhithira or Parit. There is enough of everything by the wil
of the Lord, and we can make proper use of things to live comfortably
without any enmity between men, or animal and man or nature. Every
where the control of the Lord is there, and if the Lord is pleased, every
part of nature 'iii be pleased. The river will flow profusely to fertilize the
land, the oceans will supply sufficient quantity of minerals, pearls and
jewels, the forest will supply sufficient wood, drugs and vegetables, and
the seasonal changes will effectively help produce fruits and flowers in
profuse quantity. The artificial way of living depending on factories and
tools can render so-called happiness only to a limited number at the cost
of millions. Since the energy of the mass of people is engaged in factory
production, the natural products are being hampered, and for this the
mass is unhappy. Without being educated properly, the mass of people are
following in the footsteps of the vested interest by exploiting natural
reserve, and therefore there is acute competition between individual and
individual and nation and nation. There is no control by the trained agent
of the Lord. We must look into the defects of moder civilization by
comparison here, and should follow in the footsteps of Maharaja
Yudhithira to cleanse man and 'vipe out anachronisms.
Text 6] Departure of Lord Krra for Dvaraka
TEXT6
.. " -
-
: a:l
il ui cf II II
nidhayo vyidhayaf klesi
daiva-bhutitma-he tavaf
ajata-satriv abhavan
jantunirh r ijni karhicit
519
na-never; idhayaf-anxieties; vyidhayaf-diseases; klesif-trouble due
to excessive heat and cold; daiva-bhuta-itma-all due to the body, super
natural power and other living beings; hetnvaf-due to the cause of; ajita
satru-unto one who has no enemy; abhavan-happened; jantunim-of
the living beings; rajii-unto the King; karhicit-at any time.
TRANSLATION
Due to the King's having no enemy, the living beings were not at any
time disturbed by mental agonies, diseases, or excessive heat or cold.
PURPORT
To be nonviolent to human beings and to be a killer or enemy of the
poor animals is Satan's philosophy. In this age there is enmity against poor
animals, and therefore the poor creatures are always anxious. The reaction
of the poor animals is being forced on human society, and therefore there
is always the strain of cold or hot war between men, individualJy, collec
tively or nationally. At the time of Maharaja Yudhithira, there were no
different nations, although there were different subordinate states. The
whole world was united, and the supreme head, being a trained king like
Yudhithira, kept all the inhabitants free from anxiety, diseases and
excessive heat and cold. They were not only economically well-to-do, but
also they were physically fit and undisturbed by superatural power, by
enmity of other living beings and by disturbance of bodily and mental
agonies. There is a proverb in Bengali that a bad king spoils the kingdom
and a bad housewife spoils the family. This truth is applicable here also.
Because the King was pious, obedient to the Lord and sages, because he
was no one's enemy and because he was a recognized agent of the Lord
and therefore protected by Him, all the citizens under the King's protec
tion, were, so to speak, directly protected by the Lord and His authorized
agents. Unless one is pious and recognized by the Lord, he cannot make
others happy who are under his care. There is full cooperation between
man and God and man and nature, and this conscious cooperation be
tween man and God and man and nature, as exemplified by King
Yudhithira, can bring about happiness, peace and prosperity in the world.
The attihtde of exploiting one another, the custom of the day, will only
bring misery.
TEXT7
Uitvi histinapure
misin katipayin hari
suhrdirh ca viSokiya
svasus ca priya-kimyayi
Uitvi-staying; histinapure-in the city of Hastinapura; misin-months;
katipayin-a few; har-Lord Sr JrJa; suhrdim-relatves; ca-also;
visokiya-for pacifying them; svasu-the sister; ca-and;priya-kimyayi
for pleasing.
TRANSLATION
Sri Hari or Lord Sri Kra resided at Hastinapura for a few months to
pacify His relatives and please His own sister [Subhadra).
PURPORT
Kra was to start for Dvaraka, His own kingdom, after the Battle of
Kuruketra and Yudhithira's being enthroned, but to oblige the request
of Maharaja Yudhithira and to show special mercy to Blumadeva, Lord
Kra stopped at Hastinapura, the capital of the Pap9avas. The Lord
decided to stay especially to pacify the aggrieved King as well as to please
Subhadra, sister of Lord Sri Jrpa. Subhadra was especially pacified
because she lost her only son Abhimanyu, who was just married. The
boy left his wife, Uttara, mother of Maharaja Pariit. The Lord is
Text 8]
Departure of Lord Krra for Dvaraka 521
always pleased to satisfy His devotees in any capacity. Only His devotees
can play the part of His relatives. The Lord is absolute.
TEXTS
imantrya cibhyanujnita[
parivajyibhividya tam
imroha ratharh kai.cit
parivakto 'bhividita[
imantrya-taking pernussiOn; ca-and; abh yanujnita[1-being per
mitted; parivajya-embracing; abhividya-bowing down at the feet; tam
unto Maharaja Yudhithira; imroha-ascended; ratham-the chariot; kai.cit
-by someone; parivaktaft-being embraced; abhividita{t-being offered
obeisances.
TRANSLATION
Afterwards, when the Lord asked permission to depart and the King
gave it, the Lord offered His respects to Maharaja Yudhi!hira by bow
ing down at h feet, and the King embraced Him. After this the Lord,
being embraced by others and receiving their obeisances, got into His
chariot.
PURPORT
Maharaja Yudhi!hira was the elder cousin of Lord Km1a, and therefore
while departing from him the Lord bowed down at the King's feet and
the King embraced Him as a younger brother, although the King knew
perfectly well that Kr!la is the Supreme Personality of Godhead. The
Lord takes pleasure when some of His devotees accept Him as less impor
tant in terms of love. No one is greater than nor equal to the Lord, but He
takes pleasure in being treated as younger than His devotees. These are all
transcendental pastimes of the Lord. The impersonalist cannot enter into
the supernatural roles played by the devotee of the Lord. Thereafter
Bhima and Arjuna embraced the Lord because they were of the same age,
but akula and Sahadeva bowed down before the Lord because they were
younger than Him.
subhadri draupadi kunti
virita-tanayi tathi
gindhiri dhrtari{rs ca
yuyutsur gautamo yamau
vrkodars (a dhaumyas ca
striyo matsya-sutidaya
na sehire vimuh yanto
viraham siniga-dhanvana
[Canto l, Ch_ 10
subhadri-sister of .fra; draupadi-the wife of the Patl9avas; kunti
mother of the Patl9avas; viri{a-tanayi-the daughter of Virata (Uttar a);
tathi-also; gindhiri-the mother of Duryodhana; dhrtaritra-the father
of Duryodhana; ca-and; yuyutsu[-the son of Dhrtaratra by his vaisya
wife; gautama-.fpacarya; yamau-the twin brothers Nakula and
Sahadeva; vrkodara-Bhima; ca-and; dhaumya[l-Dhaumya; ca-and;
striya[-also other ladies of the palace; matsya-sutidaya-the daughter of
a fisherman (Satyavati, Bhima's stepmother); na-could not; sehire
tolerate; vimuhyanta-almost fainting; viraham-separation; sirhga
dhanvana-of Sri .fra, who bears a conch in His hand.
TRANSLATION
At that time Subhadra, Draupad, Kunti, Uttara, Gandhari, Dhrtaratra,
Yuyutsu, .fpacarya, Nakula, Sahadeva, Bhimasena, Dhaumya and Satyavati
all nearly fainted because it was impossible for them to bear separation
from Lord .f!la.
PURPORT
Lord Sri Kr!la is so attractive for the living beings, especially for the
devotees, that it is impossible for them to tolerate separation. The condi
tioned soul under the spell of illusory energy forgets the Lord, otherwise
he cannot. The feeling of such separation cannot be described, but it can
simply be imagined by devotees only. After His separation from Vrndavana
from the innocent rura cowherd boys, grls, ladies and others, they all felt
shock throughout their lives, and the separation of Radharitii, the most
Texts 11-12]
Departure of Lord Krrta for Dvaraka
523
beloved cowherd girl, is beyond expression. Once they met at Kuruketra
during a solar eclipse, and the feeling which was expressed by them is
heartrending. There is, of course, a difference in the qualities of the
transcendental devotees of the Lord, but none of them who have ever
contacted the Lord by direct communion or otherwise can leave Him for a
moment. That is the attitude of the pure devotee.
satsahgin muk ta-dufsango
hiturh notsahate budhaf
kirtyaminar yaso yasya
sakrd ikar[ya rocanam
tasmin nyasta dhiyaf pirthif
sahern virahar katham
darsana-sprsa-sarlp
sayana sana-b hojanaif
II
satsangit-by association of pure devotees; mukta-dufsangaf-freed
fom bad materialistic association; hitum-to give up; na utsahate-never
attempts; budhaf-one who has understood the Lord; kirtyaminam
glorifyng; yasaf-fame; yasya-whose; sakrt-once only; ikarrya-hearing
only; rocanam-pleasing; tasmin-unto Him; nyasta-dhiyaf-one who has
given up his mind unto Him; prthift -the sons of Prthi; sahern-can
tolerate; virham-separation; katham-how; darana-seeing eye to eye;
sparsa-touching; sarl pa-conversing; sayana-sleeping; isana-sitting;
bhojanaif-dining together.
TRANSLATION
The intelligent, who have understood the Supreme Lord in association
with pure devotees and have become freed from bad materialistic associa
tion, can never avoid hearing the glories of the Lord, even though they
have heard them only once. How, then, could the Pi!lavas tolerate His
separation, for they had ben intimately assoiated with His person,
seing Him eye to eye, touching Him, conversing with Him, and sleeping,
sitting and dining with Him?
PURPORT
The living being's constitutional position is one of serving a superior. He
is obliged to serve by force the dictates of illusory material energy in dif
ferent phases of sense gratification. And in serving the senses he is never
tired. Even though he may be tired, the illusory energy forces him to do so
without being satisfied perpetually. There is no end of such sense gratifi
catory business, and the conditioned soul becomes entangled in such
servitude without any hope of release. The release is only effected by
association of pure devotees. By such association one is gradually pro
moted to his transcendental consciousness. Thus he can know that his
eteral position is to render service unto the Lord and not to the perverted
senses in the capacity of lust, anger desire to lord it over, etc. The
material society, friendship and love all are different phases of lust. Home,
country, family, society, wealth and all sorts of corollaries are all causes
of bondage in the material world where the threefold miseries of life are
concomitant factors. By associating with pure devotees and by hearing
them submissively, attachment for material enjoyment becomes slackened,
and attraction for hearing about the transcendental activities of the Lord
becomes prominent. Once they are, they will go on progressively wthout
stoppage, like fre in gunpowder. It is said that Hari, the Personality
of Godhead, is so transcendentally attractive that even those who are
self-satisfied by self-realization and are factually liberated from all material
bondage also become devotees of the Lord. Under the circumstances it is
easily understood what must have been the position of the Patt9avas, who
were constant companions of the Lord. They could not even think of sepa
ration from Sri Krr;a because the attraction was more intense for them be
cause of continuous personal contact. His remembrance by His form, quali
ty, name fame, pastimes, etc., is also attractive for the pure devotee, so
much so that he forgets all forms, quality, name, fame and activties of the
mundane world, and due to his mature association with pure devotees he is
not out of contact 'ith the Lord for a moment.
TEXT 13
:
I
: M II II
Text 14] Departure of Lord Krra for Dviraka
sarve te'nim4air akais
tam anu druta-cetasa
vianta sneha-sambaddhi
vicelus tatra tatra ha
525
sare-all; te-they; animia*-wthout twinkling of the eyes; aka*
by the eye; tam anu-after Him; dru ta-cetasa-melted heart; vianta[t
looking upon Him; sneha-sambaddhi-bound by pure affection; viceluf
began to move; tatra tatra-here and there; ha-so they did.
TRANSLATION
A their hearts were melting for Him on the pot of attraction. They
looked at Him without blinking their eyes, and they moved hither and
thither in prplexity.
PURPORT
Jra is naturally attractive for all living beings because He is the chief
eteral amongst all eterals. He alone is the maintainer of the many eter
nals. This is stated in the Kathopaniad Veda, and thus one can obtain
permanent peace and prosperity by revival of one's eteral relation with
Him, now forgotten under the spell of miyi or the illusory energy of the
Lord. Once this relation is slightly revived, the conditioned soul at once
becomes freed from the illusion of material energy and becomes mad after
the association of the Lord. This association is made possible not only in
personal contact with the Lord, but also by association of His name, fame,
form and quality, and Srimad-Bhigavatam trains the conditioned soul to
this stage of perfection by submissive hearing from the pure devotee.
TEXT 14
q I
';;II'II
nyarundhann udgalad bipam
autkartthyid devaki-sute
niryity airin no'bhadram
iti syid bindhava-striya
nyarndhan-checking with great difficulty; udgalat-overflowing;
bipam-tears; autka[thyit-because of great anxiety; devaki-sute-unto
the son of Devaki; nirati-having come out;agarit-from the palace; naf
not; abhadram-inauspiciousness ; iti-thus; syit-may happen; bandhava
relative; striya[-ladies.
TRANSLATION
The female relatives, whose eyes were fooded with tears out of anxiety
for Kr!la, came out of the palace. They could only stop their tears with
great difficulty. They feared that tears would cause misfortune at the time
of departure.
PURPORT
There were hundreds of ladies in the palace of Hastinapura. All of them
were affectionate to Kr!la. A of them were relatives also. When they saw
that Kr!la was going away from the palace for His native place, they were
very anxious for Him, and as usual tears began to roll down their cheeks.
They thought, at the same time, that tears at that moment might be a
cause of misfortune for Kr!la; therefore they wanted to check them. It
was very difficult for them because they could not be checked. Therefore,
they smeared their tears in their eyes, and their hearts throbbed. Therefore
ladies who were the wives and daughters-in-law of those who died in the
battlefield never came in direct contact with Kra. But all of them heard
of Him and His great activities, and thus they thought of Him, talked of
Him, His name, fame, etc., and thus they became affectionate also like
those who were in direct contact. Therefore directly or indirectly anyone
who thinks of Kr!la, talks of Kr!la or worships Krra becomes attached
to Him. Because Kr!la is absolute, there is no difference between His
name, form, quality, etc. Our intimate relation with Kr!la can be confi
dentially revived by talking of, hearing of, or remembering Him. It is so
done due to spiritual potency.
'
4til tl
TEXT 15
4u: 1
? II tl
mrdanga-Snkha-bheras ca
vi[a-pa[ava-gomukha
dhundhur-inaka-gha[!idyi
nedur dundubhayas tatha
Text 16] Departure of Lord Kra for Dvaraka 527
mrdnga-sweet sounding drum; sarkha-conchshell; bheryaf.-brass
band; ca-and; viCi-string band; parwva-a kind of flute; gomukhif.
another flute; dhundhuri-another drum; inaka-kettle; ghaCta-beU;
idya{-others; nedu{-sounded; dundubhaya{-other different types of
drums; tathi-at that time.
TRANSLATION
While the Lord was departing from the palace of Hastinapura, different
types of drums-like the mrdarga, dhole, nagra, dhundhuri and dundubhi
-and flutes of different types, the vil)a, gomukha, and bheri, all sounded
together to show Him honor.
TEXT 16
S: I
tn: : T:
p risida- sik haririfh if.
kuru-niryo didrkayi
vavru{ kusumai[. k!1Ur
prema-vrifi-smitekarif.
prisida-palace; sikhar-the roof; arfhaf.-ascending; kuru-nira{t
the ladies of the Kuru royalty; didrkaya-seeing; vavnuf-showered;
kusumaif-by flowers; krT.am-upon Lord Kr1a; prema-out of affection
and love; vri<a-smi ta-iaraft -glancing with shy smiles.
TRANSLATION
Out of a loving desire to see the Lord, the royal ladies of the Kurus got
up on top of the palace, and smiling with affection and shyness, they
showered fowers upon the Lord.
PURPORT
Shyness is a particular extra-natural beauty of the fair sex, and it
commands respect from the opposite sex. This custom was observed even
during the days of the Mahibhirata, i.e., more than five thousand years
ago. It is only the less intelligent persons who are not well versed in the
history of the world who say that observance of separation of female from
528 Srimad-Bhigavatam [Canto I, Ch. 10
male is an introduction of the Mohammedan period in India. This inci
dence fTom the Mahibhirata period proves definitely that the ladies of the
palace observed strict purdah (restricted association with men), and instead
of coming down in the open air where Lord Krra and others were
assembled, the ladies of the palace went up on the top of the palace and
from there paid their respects to Lord Kr!la by showers of fowers. It is
definitely stated here that the ladies were smiling there on the top of the
palace, checked by shyness. This shyness is a gift of nature to the fair sex,
and it enhances their beauty and prestige, even if they are of a less impor
tant family or even if they are less attractive. We have practical experience
of this fact. A sweeper woman commanded the respect of many respectable
gentlemen simply by manifesting a lady's shyness. Half-naked ladies in the
street do not command any respect, but a shy sweeper's wife commands
respect from a]J.
Human civilization, as conceived by the sages of India, is to help one
free himself from the clutches of illusion. The material beauty of a woman
is an illusion because actually the body is made of earth, water, fire, air,
etc. But because there is the association of the living spark with matter,
it appears to be beautiful. No one is attracted by an earthen doll, even if it
is most perfectly prepared to attract the attention of others. The dead
body has no beauty because no one will accept the dead body of a so
called beautiful woman. Therefore, the conclusion is that the spirit spark is
beautiful, and because of the soul's beauty one is attracted by the beauty
of the outward body. The Vedic wisdom, therefore, forbids us to be at
tracted by false beauty. But because we are now in the darkness of
ignorance, the Vedic civilization allows very restricted mixing of woman
and man. They say that the woman is considered to be the fire and the
man is considered to be the butter. The butter must melt in association
wth fire, and therefore they may be brought together only when it is
necessary. And shyness is a check to the unrestricted mixing. It is nature's
gf, and it must be utilized.
TEXT 17
ft; I
g: f: f II Z \1 I
sitatapatrarh jariha
muk tidima-vib hiitam
rtna-dar4am guikesa
priya priyatamasya ha
Text 18] Departure of Lord Krtta for Dviraka 529
sita-atapa tram-soothing umbrella; jagraha-took up; muk ti-dama-deco
rated with laces and pearls; vibhu itam-embroidered; rtna-dar{am-with a
handle of jewels; gikesa[-Aruna, the expert warrior, or one who has
conquered sleep; priya[-most beloved; priyatamasya-of the most beloved;
ha-so he did.
TRANSLATION
At that time Arjuna, the great warrior and conquerer of sleep, who is
the intimate friend of the most beloved Supreme Lord, took up an um
brella which had a handle of jewels and was embroidered with lace and
pearls.
PURPORT
Gold, jewels, pearls, and valuable stones were used in the luxurious royal
ceremonies. They are all nature's gifts and are produced by the hills,
oceans, etc., by the order of the Lord, when man does not waste his
valuable time in producing unwanted things in the name of necessitie>. By
so-called development of industrial enterprises, they are using now pots of
gutta-percha instead of metals like gold, silver, brass and copper. They are
using margarine instead of puified butter, and one fourth of the city
population has no shelter.
TEXT 18
: ( i ' I
Rt: : q "
uddhava{ sityakis caiva
vyajane paramidbhute
vikiramirwfl kusumai
reje madhu-pati[ pathi
uddhavaf-a cousin-brother of Krtta's; sityakif-His driver; ca-and;
eva-certainl
y
; vyajane-engaged in fanning; parma-adbhute-decorative;
vik"r yamaraf -seated on scattered; kusumai-flowers all around; reje
commanded; madhu-patif-master of Madhu (Kfa); pathi-on the road.
TRANSLATION
Uddhava and Satyaki bgan to fan the Lord with a decorated fan, and
the Lord, a the master of Madhu, seated on scattered fowers, commanded
them along the road.
TEXT 19
a.ryantis4a satyis
tatra tatra dvijeritif
ninurpinurpisca
nirguf,asya gu[litmanal
[Canto 1, Ch_ 10
asryanta-being heard; isiaf-benediction; satyi-all truths; tatra
here; tatra-there; dvija-iritif-sounded by learned brihma[as; na-not;
anurupa-befitting;
anurpil-fitting; ca-also; nirgufasya-of the Abso
lute; gu[la-itmana-playing the role of a human being.
TRANSLATION
It was being heard here and there that the benedictons bing paid to
Kfa were neither befitting nor unbefitting because they were a for the
Absolute who was now playing the part of a human being.
PURPORT
At places there were sounds of Vedic benediction aiming at the Person
ality of Godhead Sr Krwa. The benedictions were fitting in the sense that
the Lord was playing the part of a human being as if a cousin of Maharaja
Yudhithira, but they were unfitting also because the Lord is absolute and
has nothing to do with any kind of material relativities. He is nirgupa, or
there are no material qualities in Him, but He is full of transcendental
qualities. In the transcendental world there is nothing contradictory,
whereas in the relative world everything has its opposite. In the relative
world white is the opposite conception of black, but in the transcendental
world thre is no distinction between white and black. Therefore the
sounds of benedictions uttered by the learned brihmapas here and there
appear to be contradictory in relation with the Absolute Person, but when
they are applied to the Absolute Person they lose all contradiction and
become transcendntal. One example may clear this idea. Lord Sri Kra
is sometimes described as a thief. He i very famous amongst His pure
devotees as the .Makhan-Cora. He used to steal butter from the houses of
neighbors at Vrndavana in His early age. Since then He is famous as a
Text 20] Departure of Lord Kfa for Dvaraka 531
thief. But in spite of His being famous as a thief, He is worshiped as a thief,
whereas in the mundane world a thief is punished and is never praised.
Being the Absolute Personality of Godhead, everything is applicable to
Him, and still in spite of all contradictons He is the Supreme Personality
of Godhead.
TEXT 20
any on yam isit saijalpa
uttama-Slo ka-ce tasim
kauravendra-pura-strir-im
sarva-sruti-mano-hara
anyonyam-among one another; asit-there were; sanjalpa
about; uttama-sloka-the Supreme, who is praised by selected poetry;
cetasim-of those whose hearts are absorbed in that way; kauravendra
the king of the Kurus; pur-capital; strir-im-all the ladies; sara-all;
sruti-the Vedas; mana-hara-attractive to the mind.
TRANSLATION
The ladies on the roofs of all the houses of Hastinapura, who were a
absorbed in the thought of the transcendental qualities of the Lord who is
sung in select poetry, began to talk of Him. This talk was more attractive
than the hymns of the Vedas.
PURPORT
In the Bhagavad-giti it is said that in a the Vedic literatures the goal is
the Personality of Godhead Sr Kr!a. Factually the glories of the Lord are
depicted in such literature as the Vedas, Rimiyar-a and Mahibhirata. And
in the Bhigavatam they are specifically mentioned in respect to the
Supreme Lord. Therefore, while the ladies on the tops of the houses in the
capital of the kings of the Kuru dynasty were talking about the Lord they
were more pleasing than the Vedic hymns. Anything sung in the praise of
the Lord is Sruti-mantr. There are songs of Thaku Narottama Dasa, one
of the iciras in the Gauya-sampradaya, composed in simple Bengali
[Canto 1, Ch. 10
l anguage. But Thakur Visvanatha Cakravarti, another very leared icira
of the same sampradiya, has approved the songs by Thakur arottama
Dasa to be as good as Vedic mantras. And this is .so because of the subject
mater. The language is immaterial, but the subject matter is important.
The ladie , who were all absorbed in the thought and actions of the Lord,
developed the consciousness of Vedic wisdom by the grace of the Lord.
And, therefore, although such ladies might not have been ery leared
scholar in Sanskrit or otherwise, still whatever they spoke was more
attractive than the Vedic hymns. The Vedic hymns in the Upaniads are
sometimes indirectly directed to the Supreme Lord. But the talks of the
ladies are directly spoken of the Lord, and thus they were more pleasing
to the heart. The ladies' talks appeared to be more valuable than the
leared brihmal}as' benedictions.
TEXT 21

.
q lf :

t 3' I
am gl" \'4
fqTfiif?f iw II II
sa vai kiliyam puruaf puritano
ya eka isid avi.ea itmani
agre gur-ebhyo jagad-itmanivare
nimiititman niSi supta-saktiu
saf-He (Krra); vai-as I remember; kiln-definitely; ayam-this;
purua[-Personality of Godhead; puritanaf-the original; yaf-who; ekaf
-only one; isit-existed; aviseaQ.-materially unmanifested; itmani-own
self; agre-befor e creation; gur-ebhyaf-of the modes of nature; jagat
itmani-unto the Supersoul; isvare-unto the Supreme Lord; nimiita
merged into; itman-the living entity; niSi supta-inactive at night;
saktiu-of the energies.
TRANSLATION
They said: Here He is, the original Personality of Godhead as we
definitely remember Him. He alone existed before the manifested creation
of the modes of nature, and in Him only, because He is the Supreme Lord,
al lving beings merge, as if sleeping at night, their energy suspended.
Text 21] Departure of Lord K:'a for Dvaraka 533
PURPORT
There are two types. of dissolution of the manifestive cosmos. At the
end of every 4,320,000,000 solar years, when Brahma, the lord of one par
ticular universe, goes to sleep, there is one annihilation. And at the end of
Brahma's life, which takes place at the end of Brahma's one hundred years
of age, in our calculation at the end of 8,640,000,000 x 30 x 12 x 100
solar years, there is complete annihilation of the entire universe, and in
both the periods both the material energy called the mahat-tattva and the
margnal energy called jiva-tattva merge in the person of the Supreme
Lord. The living beings remain asleep within the body of the Lord until
there is another creation of the material world, and that is the way of
creation, maintenance and annihilation of the material manifestation.
The material creation is effected by the interaction of the three modes
of material nature set in action by the Lord, and therefore it is said here
that the Lord existed before the modes of material nature were set in
motion. In the Sruti mantr it is said that only Vip.u, the Supreme Lord,
existed before the creation, and there were no Brahma or Siva and other
demigods. Vip.u means the Maha-Vip.u who is lying on the Causal Ocean,
and by His breathing only al the universes are generating in seeds and
gradually developing into gigantic forms with innumerable planets within
each and every universe. The seeds of universes develop into gigantic forms
in the way seeds of a banyan tree develop into numberless banyan trees.
This 1aha-Viwu is the plenary portion of the Lord Sri Krpa, who is
mentioned in the Brahma-sarhiti a follows:
"Let me offer my respectful obeisances unto the original Personality of
Godhead, Govinda, whose plenary portion is the Maha-VitU. A the
Brahmas or the heads of the universes live only for the period of His
exhaling, after the universes are generated from the pores of His transcen
dental body."(Brahma-sarhhita 5.58).
Thus Govinda, or Lord Krpa, is the cause of Mahi-Vit-u also. The
ladies talking about this Vedic truth must have heard it from authoritative
sources. An authoritative source is the only means of knowing about
transcendental subject matter definitely. There is no other alternative.
The merging of the living beings into the body of Maha- Vi!u takes place
automatically at the end of Brahmi's one hundred years. But that does
not mean that the individual living being loses his identity. The identity is
there, and as soon as there is another creation by the supreme will of the
Lord, all the sleeping or inactive living beings are again let loose to begin
their activities in the continuation of past different spheres of life. It is
called suptotthita naya, or awakening from sleep and again engaging in
534 Srimad-Bhagavatam [Canto 1, Ch_ 10
one's respective continuous duty. When a man is asleep at night, he forgets
himself, what he is, what his duty is and everything of his waking state.
But as soon as he awakens from slumber, he remembers all that he has to
do and thus engages himself again in his prescribed activities. The living
beings also remain merged in the body of Maha-Vip.u during the period of
annihilation, but as soon as there is another creation they arise to take
up their unfinished work. This is also confirmed in the Bhagavd-gzta
(8.18-20).
The Lord existed before the creative energy was set in action. The Lord
is not a product of the material energy. His body is completely spiritual,
and there is no difference between His body, and Himself. Before creation
the Lord remained in Hi abode, which is absolute and one.
TEXT 22

;
W
I
3q +
H0 +
;
_ |III
sa eva bhuyo nija-vira-coditir
sva-jiva-miyirh prakrtirh sisrkatim
anima-rupitmani ripa-nimani
vidhitsamino 'nusasira sistra-krt
saf-He; eva-thus; bhuyaft-gain; nija-own personal ; vira-potency;
coditim-performance of; sva-own;
j
iva-living being; miyim-external
energ;prakrtim-unto material nature; sisrkatim-while recreating ; anima
-without mundane designation; r pa-itmani- forms of the soul;ripa
namani-forms and names; vidhitsaminaf-desiring to award; anusasara
entrusted; sist ra-krt-the compiler of revealed scripture.
TRANSLATION
The Personality of Godhead, again desiring to give names and forms
to His parts and parcels, the living entities, placed them under the guidance
of material nature. By His own potency, material nature is empowered to
recreate.
Text 22]
Departure of Lord Krra for Dvaraka 535
PURPORT
The living entities are parts and parcels of the Lord. They are of two
varieties, namely the nitya-mukta and nitya-baddha. The nitya-muktas
are eterally liberated souls, and they are eterally engaged in the reciproca
tion of transcendental loving service with the Lord in His eteral abode
beyond the manifested mundane creations. But the nitya-baddha or
eternally conditioned souls are entrusted to His external energy, miyi,
for rectification of their rebellious attitude towards the Supreme Father.
Nitya-baddhas are eternal! y forgetful of their relation with the Lord as
parts and parcels. They are be,vildered by the illusory energy as products
of matter and thus they are very busy in making plans in the material
world for becoming happy. They go on merrily with plans, but by the
"il of the Lord both the planmakers and the plans are annihilated at the
end of a certain period, as above mentioned. This is confirmed in the
Bhagavad-giti as follows: "0 son of Kunt, when the period of a kalpa
[the duration of the life of Brahma] is ended, all the living entities merge
unto My nature, and again when the time of creation is ripe, I begin
creation by the agency of My external energy." (Bg. 9.7)
The word bhiya indicates again and again, that is to say the process of
creation, maintenance and annihilation is going on perpetually by the
external energy of the Lord. He is the cause of everything. But the living
beings who are constitutionally the parts and parcels of the Lord and are
forgetful of the sweet relation, are given a chance again to get rid of the
clutches of the external energy. And to revive his (the living being's) con
sciousness, the reveaed scriptures are also created by the Lord. Vedic
literatures are the guiding directions for the conditioned souls so they
can get free from the repetition of creation and annihilation of the
material world and the material body.
The Lord says in the Bhagavad-giti, "This created world and material
energy are under My control. Under the influence of prakrti, automatically
they are created again and again, and this is done by Me through the
agency of My external energy."
Actually the spiritual spark living entities have no material names or
forms. But in order to fulfill their desire to lord it over the material
energy of material forms and names, they are given a chance for such
false enjoyment, and at the same time they are given a chance to under
stand the real position through the revealed scriptures. The foolish and
536 Srmad-Bhagavatam [Canto 1, Ch. 10
forgetful living being is always busy with false forms and false names.
Moder nationalism is the culmination of such false names and false forms.
Men are mad after false name and form. The form of body obtained under
certain conditions is taken up as factual, and the name also taken
bewilders the conditioned soul into misusing the energy in the name of so
many "isms." The criptures, however, supply the clue of understanding
the real position, but men are reluctant to take lessons from the scriptures
created by the Lord for different places and times. For example, the
Bhagavad-giti is the guiding principle for every human being, but by the
spell of material energy they do not take care to carry out the programs
of life in terms of the Bhagavad-giti. Srimad-Bhigavatam is the post
graduate study of knowledge for one who has thoroughly understood the
principles of the Bhagavad-giti. Unfortunately they have no taste for
them, and therefore they are under the clutches of miyi for repetition of
birth and death.
TEXT 23
q
. "
3 1U m
MW 1
T

04 q
sa vi aymh yat padam atra sirayo
jitendriyi nirjita-matarisvana/
pasyanti bhaktyut-kalitamalitmani
nanvea sattvar parimirtum arhati
sal)-He; vai-by providence; ayam-this; yat-that which; padam atra
here is the same Personality of Godhead Sr Kfla; siraya[l-great devo
tees; jita-indriyi-one who has overcome the influence of the senses;
nirita-thoroughly controlled; mitarisvanaf-life; pasyanti-can see;
bhak ti-by dint of cJevo tiona I service; utkalita-developed amala-i tmana
those who e minds are thoroughly cleaned; nanu ea?I-rerlainly by this
only; sattvam-existence; parimirtum-for purifying the mind completely;
arhati-deserve.
TRANSLATION
Here is the same Supreme Personality of Godhead whose transcen
dental form is experienced by the great devotees who are completely
Text 24] Departure of Lord Krra for Dvaraka 537
cleansed of material consciousness by dint of rigid devotional service and
full control of life and the senses. And that is the only way to purify
exstence.
PURPORT
As it is stated in the Bhagavad-giti, the Lord can be known in His real
nature by dint of pure devotional service only. So it is stated here that
only the great devotees of the Lord who are able to clear the mind of all
material dusts by rigid devotional service can experience the Lord as He
is. ]itendriya means one who has full control over the senses. The senses
are active parts of the body, and their activities cannot be stopped. The ar
tificial means of the yogic processes to make the senses inactive has proved
to be abject failure, even in the case of great yogis like Visvamitra Muni.
Visvamitra. Muni controlled the senses by yogic trance, but when he
happened to meet Menaka (a heavenly society woman), he became a
victim of sex, and the artificial way of controlling the senses failed. But in
the case of a -pure devotee, the senses are not at all artificially stopped
from doing anything, but they are given different good engagements. When
the senses are engaged in more attractive activities, there is no chance of
their being attracted by any other inferior engagements. In the Bhagavad
giti it is said that the senses can only be controlled by better engagements.
Devotional service necessitates purifying the senses or engaging them in
the activities of devotional service. Devotional service is not inaction. Any
thing done in the service of the Lord becomes at once purified of its
material nature. Material conception is due to ignorance only. There is
nothing beyond Vasudeva. The Vasudeva conception gradually develops
in the heart of the leared after a prolonged acceleration of the receptive
organs. But the process ends in the knowledge of accepting Vasudeva as all
in all. In the case of devotional service, this very same method is accepted
from the very beginning, and by the grace of the Lord all factual
knowledge becomes revealed in the heart of a devotee due to dictation by
the Lord from 'vitlun. Therefore controlling the senses by devotional service
is the only and easiest means.
TEXT 24

'
t 3R RH:%1
fu ! = nfl: 1
1 m i
i ; i 1111
538
Srimad-Bhagavatam
sa va ayam sakhy-anugita-sat-katho
. vedeu guhyeu ca gr. ..hyavadibhi.
ya eka iso jagad-atma-liaya
srjaty avaty atti na tatr sajjate
[Canto l, Ch. 10
sa-He; vai-also; ayam-this; sahhi-0 my friend; anugita-described;
sat-katha-the excellent pastimes; vedeu-in the Vedic literatures;
guhyeu-confidentially; ca-as also; guhyava-idibhi.-by the confidential
devotees; ya-one who; eka-one only; ia-the supreme controller;
jagat-of the complete creation; itma-Supersoul; liaya-by manifestation
of pastimes; s,rati-creates ; avati atti-also maintains and annihilates; na
never; tatra-there; sajjate-becomes attached to it.
TRANSLATION
0 dear friends, here is that very Personality of Godhead whose
attractive and confidential pastimes are described in the confidential
parts of Vedic literature by His great devotees. It is He only who creates,
maintains and annihilates the material world and yet remains unaffected.
PURPORT
As it is stated in the Bhagavad-giti, aU the Vedic literatures are glorifying
the greatness of Lord Sri Kr!la. Here it is confirmed in the Bhigavatam
also. The Vedas are expanded by many branches and subbranches by great
devotees and empowered incarnations of the Lord like Vyasa, Narada,
Sukadeva Gosvami, the Kumaras, Kapila, Prahlada, J anaka, Bali, Y amaraja,
etc., but in the Srmad-Bhigavatam especially, the confidential parts of
His activities are described by the confidential devotee Sukadeva Gosvami.
In the Vedinta-sitras or Upaniads there is only hint of the confidential
parts of His pastimes. In such Vedic literatures as the Upaniads, etc.,
the Lord has expressively been distinguished from the mundane concep
tion of His existence. His identity being fully spiritual, His form, name,
quality, and paraphernalia, etc., have been elaborately distinguished from
matter, and therefore He is sometimes misunderstood by less intelligent
persons as impersonal. But factually He is the Supreme Person, Bhagavan,
and He i s partially represented as Paramatma or impersonal Brahman.
TEXT 25
.. " .
'
m i f i: 1
Text 25] Departure of Lord K[la for Dvaraka
. . .
l wq 1T
lF lfU i i II II
yadi hy adharmerw tamo-dhiyo nrpi
jivanti tatraia hi sattvata kila
dhatte bhagam satyam rtam dayim yaso
bhaviya ripiri dadhad yuge yuge
539
yadi-whenever; hi-assured! ; adharmera-against the principles of
God's will; tama-dhiya/-persons in the lowest material modes; nrpa
kings and administrators;jivanti-live like animals; tatra-thereupon; ea
He; hi-only; sattvata-transcendental; hila-certainly; dhatte-is mani
fested; bhagam-supreme power; satyam-truth;rtam-positiveness; dayim
-mercy; yasa[.-wonderful activities; bhaviya-for the maintenance;
ripi[i-in various forms; dadhat-manifested; yuge-different periods;
yuge-and ages.
TRANSLATION
Whenever there are kings and administrators living like animals in the
lowest modes of existence, the Lord in His transcendental form manifests
His supreme power, the Truth Positive, shows special mercy to the faith
f, performs wonderful activities and manifests various transcendental
forms a is neessary in different periods and ages.
PURPORT
As mentioned above, the cosmic creation is the property of the Supreme
Lord. This is the basic philosophy of lsopaniad: everything is the property
of the Supreme Being. No one should encroach upon the property of the
Supreme Lord. One should only accept what is kindly awarded by Him.
Therefore, the earth or any other planet or universe is the absolute property
of the Lord. The living beings are certainly His parts and parcels or sons,
and thus every one of them has a right to live at the mercy of the Lord to
execute his prescribed work. o one, therefore, can encroach upon the
right of another indivdual man or animal without being so sanctioned by
the Lord. The king or the administrator is the representative of the Lord to
look after the management of the Lord's will. He must therefore be a
recognized person like Maharaja Yudhithira or Parikit. Such kings have
full responsibility and knowledge from authorities about the administration
of the world. But at times, due to the influence of the ignorance mode of
540 Srirad-Bhagavatar
[ Canto I, Ch. 10
material nature (tamo-g[ta) or the lo\ est of the material modes, kings
and administrators come into power without knowledge and responsibility,
and such foolish administrators live like animals for the sake of their own
personal interest. The result is that the whole atmosphere becomes sur
charged with anarchy and vicious elements. Nepotism, bribery, cheating,
aggres ion and, therefore, famine, epidemic, war and similar other disturb
ing features become prominPnt in human society. And the devotees of the
Lord or the faithfuls are persecuted by all means. All these symptoms
indicate the time of an incaration of the Lord to reestablish the
principles of religion and to vanquish the maladministrators. This is also
confirmed in the Bhagavad-giti.
The Lord then appears in His transcendental form without any tinge of
material qualities. He descends just to keep the state of His creation in a
normal condition_ The normal condition is that the Lord has provided each
and every planet with aU the needs of the native living beings- They can
happily live and execute their predestined occupations to attain salvation
at the end, following the rules and regulations mentioned in the revealed
scriptures. The material world is created to satisfy the whims of the
nitya-baddha or everlasting conditioned souls, just as naughty boys are
provided with pla ing cradles. Othen1 e there was no need of the
mattrial world. But when they become intoxicated with the power of
material science to exploit the resources unlawfully without the sanction
of the Lord, and that also only for sense gratification, there is necessity of
the Lord's incaration to chastise the rebellious and to protect the faithful.
\hen He descends, He exhibits superhuman acts just to prove His
supreme right, and materialists like RavatJa, Hirapyakasipu, Kamsa, etc.,
are sufficiently punished. He acts in a manner which no one can imitate.
For example, the Lord, when He appeared as Rama, bridged the Indian
Ocean_ When He appeared as Krpa, from His very childhood He showed
superhuman activities by killing Putana, Aghasura, Sakatasura, Kaliya,
etc., and then His materal uncle Kamsa. When He was at Dvaraka He
married 16,108 queens, and all of them were blesed with a sufficient
number of children. The sum total of His personal family members
amounted to about 100,000, popularly known as the Yadu-vamsa. And
again, during His lifetime, He managed to vanquish them all. He is famous
as the Govardhanadhari Hari because He lifted at the age of only seven
the hill known as Govardhana. The Lord killed many undesirable kings in
His time, and as katriya He fought chivalrously. He is famous as the
asamaurdha, unparalleled. No one is equal to or greater than Him.
Text 26] Departure of Lord Kra for Dvaraka
TEXT 26
aho alarh slighyatamarh yadof kulam
aho alarh pU;tyatammh madhoroanam
yad ea purhsim rfabhaf sriyaf patift
sva-jan mani cwikramar-ena ciicati
541
aho-oh; alam-verily; slighyatamam-supremely glorified; yado[t-of
JngY adu; kulam-dynasty ;aho-oh;alm-verily; pu[yatamam-supreme
ly virtuous; madhoroanam-the land of Mathura; yat-because; esalJ-this;
pursim-of all the living beings; nabhaf-supreme leader; sriya[t-of the
goddess of fortune; pati[1-husband; sva-janmani-by His appearance;
cankramar-ena-by crawling; ca aicati-glories.
TRANSLATION
Oh how supremely glorified is the dynasty of King Y adu, and how
virtuous is the land of Mathura where the supreme leader of a living
being, the husband of the goddess of fortune, has taken His birth and
wandered in His childhood
.
PURPORT
In the Bhagavad-giti the Personality of Godhead Sri Kr1
.
1a has ex
pressively given a description of His transcendental appearance, disappear
ance and activities. The Lord appears in a particular family or place by His
inconceivable potency. He does not take His birth as a conditioned soul
qits his body and accepts another body. But His birth is like the appearance
and disappearance of the sun. The sun arises on the easter horizon, but
that does not mean that the easter horizon is the parent of the sun. The
sun is existent in every part of the solar system, but he becomes visible at
a scheduled Lime and so also becomes invisible at another scheduled time.
Similarly, the Lord appears in this univer e like the sun and again leaves
542 Sr'mad-Bhagavatam [Canto l, Ch. 10
our sight at another time. He exists at all times and at every place, but by
His causeless mercy when He appears before us we take it for granted that
He has taken His birth. Anyone who can understand this truth, in terms of
the statements of revealed scriptures, certainly becomes liberated just after
quitting the present body. Liberation is obtainable after many births and
after great endeavor in patience and perseverance, in knowledge and
renuncJatiOI. But simply by knowing in truth about the Lord's
transcendental births and activities, one can get liberation at once.
That is the verdict of the Bhagavad-giti. But those who are in the
darkness of ignorance conclude that the Lord's birth and activities
in the material world are similar to those of the ordinary living being.
Such imperfect conclusions cannot give anyone liberation. His birth,
therefore, in the family of King Yadu as the son of King Vasude a and His
transfer into the family of anda Maharaja in the land of fathura are all
transcendental arrangements made by the internal potency of the Lord.
The fortunes of the Y adu dynasty and that of the inhabitants of the land
of 1athura cannot be materially estimated. If simply by knowing the
transcendental nature of the birth and activities of the Lord one can get
liberation easily, we can just imagine what is in store for those who
actually enjoyed the company of the Lord in person as a family member
or as a neighbor. All those who were fortunate enough to associate with
the Lord, the husband of the goddess of fortune, certainly obtained
something more than what i known as liberation. Therefore, rightly the
dynasty and the land are both ever glorious by the grace of the Lord.
TEXT 27
3 i
:1
q '
m(f t: 11\ll
aho bata svar-yasasas tiraskari
kusasthali pupya yasaskari bhuvaf
pasyanti nityam yad anu
g
raheitam
smitivalokarh sva-patim sma yat-prajif.
aho bata-how wonderful this is; svar-yasasaf-glories of the heavenly
planets; tirskar-that which defeats; kusasthali-Dvaraka; pur1ya-vrtue;
Text 27] Departure of Lord Kra for Dvarkaa 543
y
asaskar-famous; bhuvaf-the earth planet; pasyanti-see; nityam
constantly; yat-that which; anu
g
raha-iitam-to bestow benediction;
smita-avalokam-glance with the favor of sweet smiling; sva-patim-unto
the soul of the living being (KrJa); sma-used to; yat-pr]-the inhabi
tants of the place.
TRANSLATION
Undoubtedly it is wonderful that Dvaraka has defeated the glories of
the heavenly planets and has enhanced the celebrity of the earth. The
inhabitants of Dvaraka are always seeing the soul of a living beings
[a] in His loving feature. He glances at them and favors them with
sweet smiles.
PURPORT
The heaveny planets are inhabited by demigods like Indra, Candra,
Varupa, Vayu, etc., and the pious souls reach there after performance of
many virtuous acts on earth. 1oder scientists agree also that the timing
arrangement in higher planetary systems is different from the earth. Thus
it is understood from the revealed scriptures that the duration of life there
is 10,000 years (by our calculation). Six months on earth is equal to one
day on the heavenly planets. Facilities of enjoyment are also similarly
enhanced, and the beauty of the inhabitants is legendary. Common men
on the earth are very much fond of reaching the heavenly planets because
they have heard that comforts of life are far greater there than on the
earth. They are now trying to reach the moon by spacecraft. Considering
all this, the heavenly planets are more celebrated than the earth. But the
celebrity of earth has defeated that of the heavenly planets because of
Dvaraka, where Lord Sri Krl)a reigned as King. Three places, namely Vp1-
davana, Mathura and Dvaraka, are more important than the famous planets
within the universe. These places are perpeh1ally sanctified becau e when
ever the Lord descends on earth He displays His lran cendental activities
particularly in these three places. The are perpetually the holy lands of
the Lord, and the inhabitants still take advantage of the holy places, even
though the Lord is now out of their sight. The Lord is the soul of all living
beings, and He desires always to have all the living beings, in their svarpa,
or in their constitutional position, to participate in transcendental life in
His association. His attractive features and sweet smilt>s go deep into the
hearts of everyone, and once it i so done the living being is admitted
544
in the kingdom of God, from which no one returs. This is confirmed in
the Bhagavad-giti.
The heavenly planets may be very famous for offering better facilities
of malerial enjoyment, but as we lear from theBhagavad-giti (Bg. 9.20-21),
one has to come back again to the earth planet as soon as the acqired
virtue is finished. Dvaraka is certainly more important than the heavenly
planets because whoever has been favored with the smiling glance of the
Lord shall never come back again to this rotten earth, which is certified by
the Lord Himself as a place of misery. ot only this earth but also a the
planets of the universes are places of misery because in none of the
planets \vithin the universe is there eteral life, eteral bliss and eteral
knowledge. Any person engaged in devotional service of the Lord is
recommended to live in one of the above-mentioned three places, namely
Dvaraka, Mathur a or V rndavana. Because devotional service in these three
places is magnified, those who go there to follow the principles in terms
of instructions imparted in the revealed scriptures surely achieve the same
result as obtained during the presence of Lord Sri Krva. His abode and
He Himself are identical, and a pure devotee under the guidance of another
experienced devotee can obtain all the results, even at present.
TEXT 28
;
i :
i tu: I
:
i: r: II
nunam vrata-snina-hutidinesvara
samarcito hy asya ghita-pi[ibh*
pibanti yi sakhy-adharimrtam muhur
vraja-striyaf sammumuhur yad-isayi
nunam-certainly in the previous birth; vrta-vow; snina-bath; hula
sacrifice in the fire; idini-by all these; ivara-the Personality of God
head; samarcitaf-perfectly worshiped; hi-certainly; asya-His; ghita
paribhif-by the married \vives; pibanti-relishes; yi-thos who; sahhi-
0 friend; adharamrtam-the nectar from His lips; muhuf,-again and again;
Text 28) Departure of Lord KrJa for Dvaraka 545
vraja-striya". ;the damsels of Vrajahhimi; sammu-muhu"-ofen fainted;
yat-asaya-expecting to be favored in that way.
TRANSLATION
0 friends, just think of His wives whose hands He has accepted. How
they must have undergone vows, baths, fire sacrifice and prfect worship
of the Lord of the universe to constantly relish now the nectar from His
lips [by kissing). The damsels of Vrajabhimi would often faint by just
expecting such favors.
PURPORT
Religious rites prescribed in the scriptures are meant to purify the
mundane qualities of the conditioned souls to enable them to become
gradually promoted to the stage of rendering transcendental service unto
the Supreme Lord. Attainment of this stage of pure spiritual life is the
highest perfection, and this stage is called svan"pa, or the factual identity
of the living being. Liberation means to renovate this stage of svan"pa. In
that prfect stage of svaripa, the living being i established in five phases
of loving service, one of which is the stage of midhurya-rasa, or the
humor of conjugal love. The Lord is always perfect in Himself, and thus
He has no hankering for Himself. He, however, becomes a master, a friend,
a son or a husband to fulfill the intense love of the devotee concered.
Herein two classe of devotee of the Lord are mentioned in the stage of
conjugal love. One is svakiyi, and the other is parakiyi. Both of them are
in conjugal love with the Personality of Godhead KfJa. The queens at
Dvaraka were svakiyi, or duly married wives, but the damsels of the Vraja
were young friends of the Lord while He was unmarried. The Lord stayed
at V rndavana till the age of sixteen, and His friendly relations with the
neighboring girls were in terms of parakiyi. These girls, as well as the
queens, underwent severe penances by taking vows, bathing and offering
sacrifice in the fire, as prescribed in the scriptures. The rites, as they are,
are not an end in themselves, nor are fruitive action, culture of knowledge
or perfection in mystic powers ends in themselves. They a: re all means to
attain to the highest stage of svaripa to render constitutional transcendental
ervice to the Lord. Each and every living being has his individual position
in either of the above-mentioned five different kinds of reciprocating means
with the Lord, and in one's pure spiritual form of svaripa the relation
becomes manifest without mundane affinity. The kissing of the Lord,
either by His wi es or His young girl friends who aspired to have the Lord
as their fiance, is not of any mundane perverted quality. Had uch things
been mundane, a liberated soul like Sukadeva would not have taken the
trouble to relish them, nor would Lord Sri Caitanya Mahaprabhu have
been inclined to participate in those subjects after renouncing worldly life.
The stage is eared after many lives of penance.
TEXT 29
:
'f @ I

: 1111
yi vira-sulkena hrti svayarvare
pramathya caidya prmukhin hi SUmirw
pradyumna-simbimba-sutidayo 'pari
yas cahrta bhauma-vadhe sahasrasalJ
yi-the lady; virya-prowes; sulkena-by payment of the price; hrti
taken away by force; svayamvare-in the open selection of the bridegroom;
pramathya-harassing; caidya-King Sisupala; pramukhan-headed by; hi
positively; SUmirw-all very powerful; pradyumna-Pradyumna (JJa's
son); samba-Samba; amba-Amba; suta-idaya-cmldren; aparif-other
ladies; yi-those; ca-also; ihrta-similarly brought; bhauma-vadhe
after killing kings; sahasrasa-by the thousands.
TRANSLATION
Pradyumna, Samba, Amba, etc., are His children, and ladies like
Rukmii, Satyabhima, Jambavati, etc., were forcibly taken away by Him
when He selected them as brides after having defeated many powerful
kings, headed by Sisupila. And other ladies were also forcibly taken away
by Him after He killed Bhaumasura and thousands of his assistants. A of
them are glorious.
PURPORT
Exceptionally qualified daughters of powerful kings were allowed to
make a choice of their own bridegrooms in open competition, and such
ceremonies were called svayarhvara, or selecting the bridegroom. And
Text 30) Departure of Lord Krra for Dvaraka 547
because it was open competition between the rival and valiant princes,
such princes were invited by the fathers of the princess, and usually there
were regular fights between the invited princely order in a sporting spirit,
but it so happened that sometimes the belligerent princes were killed in
such marriage-fighting, and the victorious prince was offered the trophy
princess for whom so many princes died. Rukmir;i, the principal queen of
Lord Kfpa, was the daughter of the King of Vidarbha, who wished that
his qualified and beautiful daughter be gven away to Lord Krpa. But her
eldest brother wanted her to be given away to King Sisupala, who happened
to be a cousin of Krwa. So there was open competition, and as usual Lord
Krp.a emerged successful, after harassing Sisupala and other princes by
His unrivalled prowess. Rukmi!i had ten sons, like Pradyumna, etc. There
were other queens also taken away by Lord Knpa in a similar way. Full
description of this beautiful booty of Lord KrQ.a wl be given in the
Tenth Canto. There were 16,100 beautiful girls who were daughters of
many kings and were forcibly stolen by Bhaumasura, who kept them
captive for his carnal desire. These girls prayed piteously to Lord Krla for
their deliverance, and called by their fervent prayer, the merciful Lord
released them al by fghting and killing Bhaumasura. A these captive
princesses were then accepted by the Lord as His wives, although in the
estimation of society they were all fallen girls. The all-powerful Lord
Kma accepted the humble prayers of these girls and married them wth
the adoration of queens. So altogether Lord Krwa had 16,108 queens at
Dvaraka, and in each of them He begot ten children. All these children
grew up, and each had as many children as the father. The aggregate
number of the family numbered 10,000,000.
TEXT 30
t: q
i Il I
^
m lloH
eti param stritvam apistapesalam
nirasta-saucam bata sidhu kurvate
yisim ghit pukar-locana patir
na iitv apaity ihrtibhir hrdi sprsan
eti-all these women; parm-highest; stritvam-womanhood;
apistapesalam-without individuality; nirsta-withou t; saucam-purity;
548 Srmad-Bhagavatam
[Canto I, Ch. 10
bata sidhu-auspiciously glorified; kurvate-do they make; yisim-from
whose; ghit-homes; pukar-locanaf-the lotus-eyed;patif.-husband; na
jatu-never at any time; apaiti-goes away; ahrtibhi-by presentation;
hrdi-in the heart; sprsan-endeared.
TRANSLATION
All thes women auspiciously glorified their lives despite their being
without individuality and without purity. Their husband, the lotus-eyed
Personality of Godhead, never left them alone at home. He always pleased
their hearts by making valuable presntations.
PURPORT
The devotees of the Lord are purified souls. As soon as the devotees
surrender unto the lotus feet of the Lord sincerely, the Lord accepts them,
and thus the devotees at once become free from all material contamina
tions. Such devotees are above the three modes of material nature. There
is no bodily disqualification of a devotee, just as there is no qualitative
difference between the Ganges water and the unfilthy drain water when
they are amalgamated. Women, merchants and laborers are not very
intelligent, and thus it is very difficult for them to understand the science
of God or to be engaged in the devotional service of the Lord. They are
more materialistic, and less than them are the Kiratas, Hupas, Andhras,
Pulindas, Pulkasas, Ahhira, Kanka, Y avana, Khasadaya, etc., but all of
them can be delivered if they are properly engaged in the devotional
service of the Lord. By engagement in the service of the Lord, the
designative disqualifications are removed, and as pure souls they become
eligible to enter into the kingdom of God.
The fallen girls under the clutches of Bhaumasura sincerely prayed to
Lord Sr Kwa for their deliverance, and their sincerity of purpose made
them at once pure by virh1e of devotion. The Lord therefore accepted them
as His wives, and thus their lives became glorified. Such auspicious glorifica
tion was still more glorified when the Lord played with them as the most
devoted husband.
The Lord used to live with His 16,108 wives constantly. He expanded
Himself into 16,108 plenary portions, and each and every one of them
was the Lord Himself without deviation from the Original Personality.
The Smti mantr affrms that the Lord can expand Himself into many.
As husband of so many wves, He pleased them all with presentations,
Text 32] Departure of Lord Krfa for Dvaraka
549
even at a costly endeavor. He brought the pirijita plant from heaven
and implanted it at the palace of Satyabhama, one of the principal
queens. If, therefore, anyone desires the Lord to become one's husband,
the Lord fulfills such desires in full.
TEXTi
f f: FT 1
f (t m: II II
evarhvidhi gadantinir
sa giraf purayoitim
niriarenibhinandan
sa-smitena yayau harif
evarvidhif-in this way; gadantinim-thus praying and talking about
Him; saf-He (the Lord); girafi-of words; purayoitim-of the ladies of
the capital; nin1arena-by His grace of glancing over them; abhinandan
and greeting them; sa-smitena-with a smiling face; yayau-departed; harif
-the Personality of Godhead.
TRANSLATION
While the ladies of the capital of Hastinapura were greeting Him and
talking in this way, the Lord, smiling, accepted their good greetings, and
casting the grace of His glance over them, He departed from the city.
TEXT 32
: ' t : I
: : II II
ajita-satruf prtanirh
gopithiya madhu-dvia[
parebhyaf sankitaf snehit
priyunkta catur-angirim
ajita-satruf-Maharaja Yudhifthira, who was no one's enemy;prtanim
defensive forces; gopithiya-for giving protection; madhu-dviaf-of the
enemy of Madhu (Sri Krfa);parebhyaf-from others (enemies); sankitaft
-being afraid of; snehit-out of affection; priyunkta-engaged; catur
angir"m-four defensive divisions.
TRANSLATION
Maharaja YudhiHhira, although no one's enemy, engaged four divisions
of defense [horse, elephant, chariot. and army] to accompany Lord Kr!a,
the enemy of the asuras [demons]. The Maharaja did this becaus of the
enemy, and also out of affection for the Lord.
PURPORT
1atural defensive measures are horses and elephants combined with
chariots and men. Horses and elephants are trained to move to any part
of the hills or forests or plains. The charioteers could fight with many
horses and elephants by the strength of powerful arrows, even up to the
standard of the brahmistr (similar to modern atomic weapons). llaharaja
Yudhithira knew well that Kr!la is everyone's friend and well-wisher, and
yet there were asuras who were by nature envious of the Lord. So out of
fear of attack from others and out of affection also, he engaged all
varieties of defensive forces as bodyguards of Lord Kr!la. If required,
Lord Kr!la Himself was sufficient to defend Himself from the attack of
others who counted the Lord as their enemy, but still He accepted all the
arrangements made by Maharaja Yudhighira because He could not disobey
the King, who was His elder cousin. The Lord plays the part of a sub
ordinate in His transcendental sporting, and thus sometimes He puts
Himself in the care of Y asodamata for His protection in His so-called
helplessness of childhood. That is the transcendental li or pastime of
the Lord. The basic principle for aU transcendental exchanges between the
Lord and His devotees is exhibited to enjoy a transcendental bliss for
which there is no comparison, even up to the level of brahminanda.
TEXT 33
3 <m: rm ,
i " sf: II II
atha durigatin sauri
kauravin virahiturin
sannivartya dgham snidhin
p,yat sva-naarir priya*
atha-thus; durigatin-having accompanied Him for a long distance;
sauri!t-Lord Krfqa; kauravin-the Pal) avas; virahiturin-overwhelmed
Texts 31-35| Departure of Lord Krra for Dvaraka 551
by a sense of separation; sannivartya-politely persuaded; dham
determined; snigdhin-full of affection; priyit-proceeded; sv-nagarim
towards His own city (Dvaraka);priyai{l-with dear companions.
TRANSLATION
Out of profound affection for Lord Kra, the Paavas, who were of
the Kuru dynasty, accompanied Him a considerable distance to s Him
off. They were overwhelmed with the thought of future sparation. The
Lord, however, persuaded them to return home, and He proceeded
towards Dvaraka with His dear companions.
TEXTS 31-35
m
|
q * IIVII
m: l
`` ` `
m'|I!
kuru-jingala-pincilin
sirasenin sa-yimuniin
brhmivartarh kuruketrr
matsyin sirasvatin atha
maru-dhanvam atikramya
sauviribhirayo{ parin
inartin bhirgavopigic
chrintaviho manig vibhu{l
kuru-jingala-the province of Delhi; pinciln-part of the province
Panjab; surasenin-part of the province of Uttar Pradesh; sa{-with;
yimunin-the districts on the bank of the Yamuna; brahmivartam-part of
northern Uttar Pradesh; kuruketram-the place where the battle was
fought; matsyin-the province Matsya; sirsvatin-part of Punjab; atka
and so on; maru-Rajasthan, the land of deserts; dhanvam-Madhya Pradesh,
where water is very scanty; atikramya-after passing; sauvira-Saurastra;
abh"ryo{lpart of Gujurat; parin-western side; anartan-the province of
Dvaraka; bhirgava-0 Saunaka; upiit-overtaken by; sri nta-fatigue;
viha{l-the horses; manak vibhu{l-slightly, because of the long journey.
TRANSLATION
0 Saunaka, the Lord then proeeded towards Kurujangala, Paicala,
Surasena, the land on the bank of the River Yamuna, Brahmavarta,
[Canto 1, Ch. 10
Kuruketra, Matsya, Sarasvata, the province of the desert and the land of
scanty water. After crossing these provinces He gradually reached the
Sauvira and Ahhira provnces, then west of these, reached Dviraka at last.
PURPORT
The provinces passed over by the Lord in those days were differently
named, but the direction given is sufficient to indicate that He travelled
through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra, Gujarat
and at last reached His home province at Dvaraka. We do not gain any
profit simply by researching the analogous provinces of those days up to
now, hut it appears that the desert of Rajasthan and the provinces of
scanty water like Madhya Pradesh, etc., were present even five thousand
years ago. The theory of soil experts that the desert developed in recent
years i not supported by the statements of Bhigavatam. We may leave
the matter for expert geologists to research because the changing universe
has different phases of geological development. We are satisfied that the
Lord has now reached His own province, Dvarakadhama, from the Kuru
provinces. Kumketra continues to exist since the Vedic age, and it is
sheer foolishness when interpreters ignore or deny the existence of
Kuruk;etra.
TEXT 36
.<" <
i: *: I
m q tf II
tatra tatra ha tatratyair
haril; pratyudyatirhar-al
siyarh bheje diSarh pascid
gavitho gam galas tadi
tatra tat-at different places; ha-it so happened; tatratyai-by local
inhabitants; harl-the Personality of Godhead; pratyudyata-arharalJ
being offered presentations and worshipful regards; sayam-the evening;
bheje-having overtaken; diSam-direction; pascit-easter; g,ithal-the
sun in the sky; gim-to the ocean side; gatalJ-having gone; tadi-at that
time.
Text 36] Departure of Lord Krra for Dviraka 553
TRANSLATION
On His journey through these provinces He was welcomed, worshiped
and given various presentations. In the evening, in a places, the Lord
suspnded His jourey to perform evening rites. This was regularly ob
served after sunset.
PURPORT
It is said here that the Lord observed the religious principles regularly
while He was on the journey. There are certain philosophical speculations
that even the Lord is under the obligations of fruitive action. But actually
this is not the case. He does not depend on the action of any good or bad
work. Since the Lord is absolute, everything done by Him is good for
everyone. But when He descends on earth, He acts for the protection of
the devotees and for the annihilation of the impious nondevotees. Al
though He has no obligatory duty, still He does everything so lhat others
may follow. That is the way of factual teaching; one must act properly
Himself and teach the same to others, otherwise no one will accept such
blind teaching. He is Himself the awarder of fruitive results. He is self
sufficient, and yet He acts according to the rulings of the revealed scrip
ture in order to teach us the process. If He does not do so, the common
man may go wrong. But in the advanced stage, when one can understand
the transcendental nature of the Lord, one does not try to imitate Him.
This is not possible.
The Lord in the human society does what is the duty of everyone, but
sometimes He does something which is extraordinary and is not to be
imitated by the living being. His acts of evening prayer as stated herein
must be followed by the living being, but it is not possible to follow His
mountain-lifting or dancing with the gopis. One cannot imitate the sun,
who can exhaust water even from a filthy place; the most powerful can do
somethjng which is ali-good, but our imitation of such acts \viti put us into
endless difficulty. Therefore, in all actions, the experienced guide, the
spiritual master, who is the manifested mercy of the Lord, should always
be consulted, and the path of progress \vill be assured.
Thus end the Bhaktivedanta purports of the First Canto, Tenth Chapter,
of the Srlmad-Bhagavatam, entitled "Departure of Lord KrF.a for
Dvirki. "
CHAPTER ELEVEN
Lord Kr$Qa's Entrance into ovaraka
TEXT l
'eR
3f i' \r1
(m r
sita uvaca
inartan sa upavrajya
svrddhin jana-padin svakin
dadhmau daravarr team
viidar samayann iva
sitafi uvica-Suta Gosvam' said; inartin-the country known a
Anartin (Dvaraka); saf-He; upavrjya-reaching the border of; svrddhin
most prosperous; jana-padin-city; svakin-His own; dadhmau-sounded;
daravaram-the auspicious conchshell (Pafcajanya); teim-of them;
viidam-dejection; samayan-pacifying; iva-seemingly.
TRANSLATION
Suta Gosvam' sid: The Lord, upon reaching the border of His most
prosperous metropolis, known as the country of the Anartas [ Dvaraka],
sounded His auspicious conchshel, heralding His arrival and apparently
pacifying the dejection of the inhabitants.
PURPORT
The beloved Lord was away from His own prosperous metropolis of
Dviraka for a considerably long period because of the Battle of Kuru
k(etra, and thus all the inhabitants were overcome with melancholia due to
555
the separation. When the Lord descends on the earth, His eteral associates
also come with Him, just as the entourage of the king accompanies him.
Such associates of the Lord are eternally liberated souls, and they cannot
bear the separation of the Lord even for a moment because of intense
affection for the Lord. Thus the inhabitants of the city of Dvaraka were
in a mood of dejection and expected the arrival of the Lord at any mo
ment. So the heralding sound of the auspicious conchshell was very en
couraging, and apparent] the sound pacified their dejection. They were
still more aspirant to see the Lord amongst themselves, and all of them
became alert to receive Him in the befitting manner. These are the signs
of spontaneous love of Godhead.
TEXT 2
T
IT
1':
:1111
sa uccakise dhavlodaro daro
'py urukramasyidharasora-sorimi
didhmiyamina kara-kaija-sampute
yathibja-khar!e kala-hamsa utsvana
sa-that; uccakise-became brilliant; dhavalodara-white and fat
boweled; dara-conchshel; api-although it is so; urukramasya-of the
great adventurer; adharasora-by the transcendental quality of His lips;
sorimi-reddened; didhmiyamina-being sounded; kara-kaija-sampufe
being caught by the grip of the hand; yathi-as it is;ibja-kharte-by the
stems of lotus flowers; kala-hamsa-ducking swan; utsvana-loudly.
sounding.
TRANSLATION
The white and fat-boweled conchshell, being gripped by the hand of
Lord Kra and sounded by Him, appeared to be reddened by the touch of
His transcendental lips. It semed that a white swan was playing in the
stems of red lotus fowers.
Text 3] Lord 1a's Entrance in Dvaraka
557
PURPORT
Redness of the white conchshell due to the lip-touch of the Lord is a
symbol of spiritual significance. The Lord is all spirit, and matter is
ignorance of this spiritual existence. Factually there is nothing like matter
in the spiritual enlightenment, and this spiritual enlightenment takes place
at once by the contact of the Supreme Lord Sri Kr!la. The Lord is pre
sent in every particle of all existence, and He can manifest His presence in
anyone. By ardent love and devotional service of the Lord, or in other
words by spiritual contact with the Lord, everything becomes spiritually
reddened like the conchshell in the grip of the Lord, and the parmaharsa,
or the supremely intelligent person, plays the part of the ducking swan in
the \Vater of spiritual bliss, eternally decorated by the lotus flower of the
Lord's feet.
TEXT 3

S: s: I11 11
tam upasmtya ninadarh
jagad-bhaya-bhayivaham
prtyudyayu{ praji{ sarvi
bhartr-darsana-lilasi[
tam-that; upasmtya-having overheard; ninadam-sound;jagat-bhaya
the fear of material existence; bhayavaham-the threatening principle;
prti-towards; udyayu{-rapidly proceeded; praji[-the citizens; sarif
al; bhartr-the protector; darana-audience; ltlasa{-having so desired.
TRANSLATION
The citizens of Dvaraka, having heard that sound which threatens fear
prsonified in the material world, began to run towards Him fast, just to
have a long desired audience with the Lord, who is the protector of al
devotees.
PURPORT
As already informed, the citizens of Dvaraka who lived at the time of
Lord Kg;l)a's presence there were all liberated souls who descended there
along with the Lord as entourage. A were very anxious to have an audi-
558 Srad-Bhagavatam [Canto I, Ch_ II
ence with the Lord, although they were never separated from the Lord by
spiritual contact. Just as the gopis at Vrndavana used to think of Krpa
while He was away from the village for cowherding engagements, so also
the citizens of Dvaraka were all immersed in thought of the Lord while He
was away from Dvaraka to attend the Battle of Kuruketra. Some dis
tinguished fiction writer in Bengal concluded that the Krpa of V rndavana,
that of tJthura and that of Dvaraka were different personalities. Histori
cally there is no truth in this conclusion. The Krra of Kuruketra and the
Krpa of Dvaraka are one and the same personality.
The citizens of Dvaraka were thus in a state of melancholy due to the
Lord's absence from the transcendental city, as much as we are put in a
state of melancholy at night because of the absence of the sun. The sound
heralded by Lord Krpa was something like the heralding of the sunrise in
the morning. So all the citizens of Dvaraka awoke from a state of slumber
because of the sunrise of Krra, and they all hastened towards Him just to
have an audience. The devotees of the Lord know no one else as protector.
This sound of the Lord is identical with the Lord, as we have tried to
explain by the nondual position of the Lord. The material existence of our
present status is full of fear. Out of the four problems of material existence,
namely the food problem, the shelter problem, the fear problem and the
mating problem, the fear problem gives us more trouble than the others.
We are always fearful due to our ignorance of the next problem. The
whole material existence is full of problems, and thus the fear problem is
always prominent. This is due to our association with the ilusory energy
of the Lord, known as miyi or external energy, yet all fear is vanished as
soon as there is the sound of the Lord represented by His holy name, as it
was sounded by Lord Sri Caitanya Mahaprabhu in the following sixteen
words: Hare K!Ta, Hare K!Ta, K[Ta K!Ta, Hare Hare, Hare Rima, Hare
Rima, Rima Rima, Hare Hare. We can take advantage of these sounds
and be free from all threatening problems of material existence.
TEXTS 4-5
it I
3 ' A f II II
s ( f I
P :II II
Texts 4-5] Lord Kr1a's Entrance in Dvaraka
tatropanita-balayo
raver dipam ividrtift
itmirimarh pirrta-kimarh
nija-libhena nityadi
prity-utphulla-mukhi procur
har.sa-gadgadayi gira
pitararh sarva-suhrdam
avitiram ivirbhalif
559
tatra-thereupon; upanita-havng offered; balayaft-presentation;
raveft-up to the sun; dipam-lamp; iva-like; idrtif-being evaluated;
itmirimam-unto the self-sufficient; puqw-kimam-fully satisfied; nija
labhena-by His own potencies; nityadi-one who supplies incesantly;
priti-affection; utphulla-mukhif-cheerful faces; procft-said; harfa
gladdened; gadgadayi-ecstatic; giri-speeches; pitaram-unto the father;
sara-all; suhrdam-fends; avitiram-the gadian; iva-like; arbhakif
wards.
TRANSLATION
The citizens arrived before the Lord with their respective presentations,
offering them to the fully satisfied and self-sufficient one, who, by His
ow potency, incessantly supplies others. These presentations were like
the offering of a lamp to the sun. Yet the citizens began to speak in
ecstatic language about receiving the Lord, just as wards welcome their
guardian and father.
PURPORT
The Supreme Lord Krt-a is described herein as itmirima. He is self
sufficient, and there is no need for Him to seek happiness from anything
beyond Himself. He is self-sufficient because His very transcendental
existence is total bliss. He is eternally existent; He is all-cognizant and all
blissful. Therefore, any presentation, however valuable it may be, is not
needed by Him. But still, because He is the well-wisher for one and all,
He accepts from everyone everything that is offered to Him in pure
devotional service. It is not that He is in want for such things because the
things are themselves generated from His energy. The comparison is made
herein that it is something like offering a lamp in the worship of the sun
god. Anything fiery and illuminating is but an emanation of the energy of
the sun, and yet to worship the sun-god it is necessary to offer him a lamp.
560
Srimad-Bhagavatam
[Canto l, Ch. 11
In the worship of the sun, there is some sort of demand made b
.
the wor
shiper, but in the case of devotional service of the Lord, there is no ques
tion of demand from either side. It is aJl a sign of pure love and affection
between the Lord and the devotee.
The Lord is the Supreme Father of all living beings, and therefore those
who are conscious of this vital relation with God can make filial demands
from the Father, and the Father is pleased to upply the demands of such
obedient sons \vithout bargaining. The Lord is just like the desire tree,
and from Him everyone can have everything by the causeless mercy of the
Lord. As the Supreme Father, the Lord, however, does not supply to a
pure devotee what is considered to be a barrier to the discharge of devo
tional service. Those who are engaged in the devotional service of the
Lord can rise to the position of unalfoyed devotional service by His
transcendental" attraction.
TEXT 6
nati sma te nitha sadinghri-pankajarh
viriica-vairiicya-surendra-vanditam
pariyararh kemam ihecchatirh pararh
na yatra kila prabhavet para prabhu
nata-bowed down; sma-we had done so; te-unto You; nitha-0
Lord; sadi-always; anghr-pankajam-the lotus feet; virica-Brahma,
the first lving being; vairicya-sons of Brahm a like Sanaka, Sanatana, etc.;
surendra-the King of heaven; vanditam-worshiped by; pariyaram-the
supreme; kemam-welfare; iha-in this life; icchatam-one who so desires;
param-the highest; na-never; yatr-wherein; kala-inevitable time;
prbhavet-can exert its influence; paraf-tanscendental; prabhuft-the
Supreme Lord.
TRANSLATION
The citizens said: 0 Lord, You are worshiped by all demigods like
Brahma, the four Sanas and even the King of heaven. You are the ultimate
rest for those who are really aspiring to achieve the highest benefit of
Text 7)
Lord Kfa's Entrance in Dvaraka 561
life. You are the supreme transcendental Lord, and inevitable time cannot
exert its influence upon You.
PURPORT
The Supreme Lord is Sri Krpa, as confirmed in Bhagavad-gita, Brhma
samhita and other authorized Vedic literatures. o one is equal to or
greater than Him, and that is the verdict of all scriptures. The influence of
time and space is exerted upon the dependent living entities, who are all
parts and parcels of the Supreme Lord. The living entities are predominated
Brahman, whereas the Supreme Lord is the predominating Absolute. As
soon as we forget this clear fact, we are at once in illusion, and thus we are
put into threefold miseries, as one is put into dense darkness. The clear
consciousness of the cognizant living being is God consciousness, in which
one bows down unto Him in all circumstances.
TEXT 7
l N
i: I

.
I
= ' :
II \ II
bhaviya nas tvarh bhava vi.va-bhivana
tvam eva mititha suhrt-pati[ piti
tvarh sad-gumr na parmarh ca daivatarh
yasyinuvrttyi lqtino babhuvima
bhaviya-for welfare ; na-for us; tvam-Your Lordship; bhava-just
become; vi.va-bhivana-the creator of the universe; tvam-Your Lordship;
eva-certainly; miti-mother; atha-as also; suhrt-well-wisher; pati[
husband; pita-father; tvam-Your Lordship; sat-gur-spiritual master;
na-our; parmam-the supreme; ca-and; daivatam-worshipable Deity;
yasya-whose; anuvrttyi-following i the footsteps; krtin-successful;
babhuvima-just become.
TRANSLATION
0 creator of the universe, You are our mother, well-wisher, Lord,
father, spiritual master and worshipable Deity. By following in Your
footsteps we have become successful in every respect. We pray, therefore,
that You continue to bless us with Your mercy.
Z Srimad-Bhagavatam
[Canto 1, Ch. 11
PURPORT
The all-good Personality of Godhead, being the creator of the universe,
also plans for the good of all good living beings. The good living beings are
advised by the Lord to follow His good advice, and by doing so they be
come successful in all spheres of life. There s no need to worship any deity
but the Lord. The Lord is all-powerful, and if He is satisfied by our obedi
ence unto His lotus feet, He is competent to bestow upon us all kinds of
blessings for the successful execution of both our material and spiritual
lives. For attaining spirih1al existence, the human form is a chance for all
to understand our eternal relation with God. Our relation with Him is
eteral; it can neither be broken nor vanquished. It may be forgotten for
the time being, but it can be revived also by the grace of the Lord, if we
follow His injunctions, which are revealed in the scriptures of all times and
all places.
TEXT d
lmm
" C
tI
';a
1111
"
mo sanithi bhavati sma yad vayarh
traiv4!a-pinim api dura-darsanam
prema-smita-snidha-nin"arinanarh
pasyema rparh tava sarva-saubhagam
aho-oh, it is our good luck; su-nathal-to be under the protection of
the master; bhavata-by Your good self; sma-as we have become; yat
vayam-as we are; traiv4tapanam-of the demigods; api-also; duradar
sanam-very rarely seen; prema-smita-smiling with love; snidha-affec
tionate; nirikaTa-ananam-face looking in that mode; pasyema-looking
upon You; rupam-beauty; tava-Your; sarva-all; saubhagam-auspicious-
ness.
TRANSLATION
Oh, it is our good luck that we have come again today under Your
protection by Your presnce, for Your Lordship rarely visits even the
denizens of heaven. Now it is possible for us to look into Your smiling
face, which is full of affectionate gances. We can now s Your tran
scendental form, mB of m auspiciousness.
Text 9]
Lord K{la's Entrance in Dvaraka 563
PURPORT
The Lord in His eteral personal form can be seen only by the pure
devotees. The Lord is never impersonal, but He is the Supreme Absolute
Personality of Godhead possible to be visited by devotional service face to
face, which is impossible to be done even by the denizens of higher
planets. When Brahmaj and other demigods want to consult Lord Vipu,
the plenary portion of Lord Krp.a, they have to wait on the shore of the
ocean of milk where Lord Vipu is lying on White Land (Svetadvpa). This
ocean of milk and the Svetadvi pa planet are the replica of V aikup haloka
within the universe. Neither Brahmaj nor the demigods like lndra can
enter into this island of Svetadvpa, but they can stand on the shore of the
ocean of milk and transmit their message to Lord Vip.u, known as
irodakasayi Vipu. Therefore, the Lord is rarely seen by them, but the
inhabitants of Dvaraka, because of their being pure devotee without any
tinge of material contamination of fruitive activities and empiric philo
sophical speculation, can see Him eye to eye by the grace of the Lord.
This is the original state of the living entities and can be attained by re
viving our natural and constitutional state of life discovered by devo
tional service only.
TEXT 9
ll
w q w 1
(f'! l
& o W{ II II
yarhy ambujakipasasara bho bhavan
kurn madhin vatha suhrd-didrkaya
tatrabdakoti-pratimaf karo bhaved
rvir vinakror iva nas tavicyuta
yarhi-whenever; ambuja-aka-0 lotus-eyed one; apasasir-You go
away; bho-oh;. bhavin- Yourself; kurn-the descendants of King Kuru;
madhin-the inhabitants of Mathura (Vrajahhimi); va-either; atha
therefore; suhrt-didrkayi-for meeting them; tatra-at that time;
abdakoti-milions; prtimaf-years like that; karaf-moments; bhavet
becomes; ravim-the sun; vina-without; aksnoh-of the eyes; iva-like that;
naf-ours; tava-Your; acyuta-0 infallible
n;.
h4 Srimad-Bhigavatam [Canto I, Ch. II

TRANSLATION
lotus-eyed Lord, whenever You go away to Mathuri, Vrndivana or
Hastinapura to meet Your friends and relatives, every moment of Your
absence seems like a million years. infallible one, at that time our eyes
become useless, as if bereft of sun.
PURPORT
We are all proud of our material senses for making experiments to
determine the existence of God. But we forget that our senses are not
absolute by themselves. They can only act under certain conditions. For
example, our eyes. As long as the sunshine is there, our eyes are useful to a
certain extent. But in the abEence of sunshine, the eyes are useless.
Lord Sri Kr!a, being the primeval Lord, the Supreme Truth, is compared
to the sun. Without Him all our knowledge is either false or partial. The
opposite of the sun is the darkness, and similarly the opposite of Krl.a is
miyi or illusion. The devotees of the Lord can see everything in true
perspective due to the light disseminated by Lord Kr!a. By the grace of
the Lord the pure devotee cannot be in the darkness of ignorance. There
fore, it is necessary that we must always be in the sight of Lord Kr!la so
that we can see both ourselves and the Lord with His different energies. As
we cannot see anything in the absence of the sun, so also we cannot see
anything including our own self without the factual presence of the Lord.
Without Him m our knowledge is covered by illusion.
TEXT 1U
P M

q H
W
") f -s2 B
katham bayam nitha ciroite tvayi
prasanna-dr. tayi khila tipasoararh
fivema te sundara-hisa-sobhitam
apasyamani vadanam manoharam
t/codiriti vicaf
prafinim b hak ta-vatsalaf
s vino
'
nugraharh dr$tayi
vitanvan privisat puram
Text ll) Lord Kl}a 's Entrance in Dvaraka 565
katham-how; bayam-we; natha-0 Lord; ciroite-being abroad
almost always; tvayi-by You; prasanna-satisfaction; drtaya-by the
glance; khila-universal; tapa-miseries; soaram-vanquishing ;jverna-shall
b able to live; te-Your; sundara-beautiful; hasa-smiling; sobhitam
decorated; apasyarnani-without having seen ;vadanar-face ;manoharar
attractive; iti-thus; codirita-speaking; vacaQ-words; prajanim-of the
citizens; bhakta-vatsalaQ-kind to the devotees; snwanaQ-thus hearing;
anugahar-kindness; drtayi-by glances; vitanvan-distribu ting; pravisat
entered; puram-Dvarakapur1.
TRANSLATION
0 master, if You live abroad all the time, then we cannot look at
Your attractive face whose smiles vanquish al our sufferings. How can we
exist without Your presence?
The Lord, who is very kind to the citizens and the devotees, upon
hearing their speeches, entered the city of Dvaraka and acknowledged a
their greetings by casting His transcendental glance over them.
PURPORT
Lord Kr!la's attraction is so powerful that once being attracted by
Him no one can tolerate separation from Him. Why is this so? Because
we are all eterally related with Him as the sun rays are eterally related
with the sun disc. The sun rays are molecular parts of the solar radiation.
Thus the sun rays and the sun cannot be separated. The separation by the
cloud is temporary and artificial, and as soon as the cloud is cleared, the
sun rays again display their natural effulgence in the presence of the sun.
Similarly, the living entities, who are molecular parts of the whole spirit,
are separated from the Lord by the artificial covering of miyi, illusory
energy. This illusory energy or the curtain of miyi has to be removed, and
when it is so done, the living entity can see the Lord face to face, and all
his miseries are at once removed. Every one of us wants to remove the
miseries of life, but we do not know how to do it. The solution is given
here, and it rests on us to assimilate it or not.
TEXT ll
madhu-bhoja-dasirhirha
kukurindhaka-vnribhi{
itma-tulya-balair guptirh
nigair bhogavatim iva
[Canto I, Ch. II
madhu-ll adhu; bhoja-Bhoj a; dasarha-Dasarha; arha-Arha; kukur
Kukura; andhaka-Andhaka; vrribhi{-by the descendants of Vg;li;
itma-tulya-as good a Himself; balai{-by strength; guptim-protected;
niai{-by the Nagas; bhogavatim-the capital of Nagaloka; iva-lie.
TRANSLATION
A Bhogavati, the capital of Nagaloka, is protected by the Nagas, so
was Dviraka protected by the descendants of Vr!li-Bhoja, Madhu,
Dasarha, Arha, Kukura, Andhaka, etc.-who were as strong as Lord Kr!la
PURPORT
The Nagaloka planet is situated below the earth planet, and it is under
stood that the sun rays are hampered there. The darkness of the planet is,
however, removed by the flashes of the jewels set on the head of the Nagas
(celestial serpents), and it is said that there are beautiful gardens, rivulets,
etc., for the enjoyment of the Nagas. It is understood here also that the
place is well protected by the inhabitants. So also the city of Dvaraka was
well protected by the descendants of V r!i, who were as powerful as the
Lord, insofar as He manifested His strength upon this earth.
TEXT 12
'
qf II II
sarvartu-sarva-vibhava
purya-vrka-latisramai{
udyinopavanirimair
vrta-padmikara-sriyam
sarva-all; rtu-seasons; sara-all; vibhava-opulences; purya-pious;
vrka-trees; lati-creepers; isramai{-with hermitages; udyina-orchards;
upavana-flower gardens; irtmai{-pleasure gardens and beautiful parks;
vrta-surounded by; padma-akara-the birthplaces of lotuses or nice
reservoirs of water; sriyam-increaing the beauty.
Text 13]
Lord Kt!la's Entrance in Dvaraka 567
TRANSLATION
The city of Dvaraka Puri was filed with the opulences of all sasons.
There were hermitages, orchards, fower gardens, parks and reservoirs of
water breeding lotus flowers a over.
PURPORT
Perfection of human civilization is made possible by utilizing the gifts of
nature in their own way. As we fnd herewith in the description of its opu
lence, Dvaraka was surrounded by flower gardens and fruit orchards along
with reservoirs of water and growing lotuses. There is no mention of mills
and factories supported by slaughterhouses, which are the necessary
paraphernalia of the modern metropolis. The propensity to utilize nature's
own gifts is still there, even in the heart of modern civilized men. The
leaders of modern civilization select their own residential quarters in a
place where there are such naturally beautiful gardens and reservoirs of
water, but they leave the common men to reside in congested areas with
out parks and gardens. Herein of course we find a different description of
the city of Dvaraka. It is understood that the whole dhima or residential
quarter was surrounded by such gardens and parks with reservoirs of water
where lotuses grew. It is understood that all the people depended on
nature's gifts of fruits and fowers without industrial enterprises promoting
filthy huts and slums for residential quarters. Advancement of civilization
is estimated not on the growth of mills and factories to deteriorate the
finer instincts of the human being, but it rests on developing the potent
spiritual instincts of human beings and giving them a chance to go back to
Godhead. Development of factories and mills is called ugra-karma, or
pungent activities, and such activities deteriorate the finer sentiments of
the human being and society to form a dungeon of demons.
We find herein the mention of pious trees which produce seasonal
flowers and fruits. The impious trees are useless jungles only, and they can
only be used to supply fuels. In the modern civilization such impious
trees are planted on the sides of roads. Human energy should be properly
utilized in developing the finer senses for spiritual understanding, in which
lies the solution of life. Fruits, fowers, beautiful gardens, parks and
reservoirs of waters with ducks and swans playing in the midst of lotus
fowers and cows giving sufficient milk and butter are essential for
developing the finer tissues of the human body. As against this, the
dungeons of mines, factories and workshops develop demoniac propen-
568 Srmad-Bhagavatam [Canto 1, Ch_ ll
sities in the working class. The vested interests flourish at the cost of the
working class, and consequently there are severe clashes between them in
so many ways. The description of Dvaraka-dhama is the ideal of human
civilization.
TEXT 13
*
F
I
m |lIl
gopur-dvira-mirgeu
k rta-kautuka-to rarim
citra-dh vaja-patikirir
antaf pratihati-tapim
gopur-the gateway of the city; dvir-door; miTeu-on different
roads; krta-undertaen; kautuka-because of festival; torart imdecorated
arch; citrpanted; dhvaja-fags; patiki-arif-by the slogan signs;
antaf-within; pratihati-checked; tapimsunshine.
TRANSLATION
The city gateway, the houshold doors and festooned arches along the
roads were a nicely deorated with festve sigs like plantain tres and
mango leaves, a to welcome the Lord. Flags, garlands and painted signs
and slogans a combined to shade the sunshine.
PURPORT
Signs of decoration in special festivals were also collected from the
gifts of nature, such as the plantain trees, the mango trees, fruits and
flowers. Mango trees, coconut palms and plantain trees are still accepted
as auspicious signs. The fags mentioned above were all painted either with
the picture of Garupa or Hanuman, the two great servitors of the Lord.
For devotees, such paintings and decorations are still adored, and the
servitor of the master is paid more respects for the satisfaction of the
Lord.
TEXT 14

y IlIl
sammirita-mahimirga
rth yiparaka-catvarim
siktim gandha-jalair uptim
phala-pupikatinkuraif
Text 15) Lord KQa's Entrance in Dvaraka 569
sammirita-thoroughly cleansed; mahi-mirga-highways; rath ya-lanes
and subways; aparwka-shopping marketplaces; catvarim-public meeting
places; siktim-moistened with; gandha-jalaift -scented water; uptim-was
strewn with; phala-fruits; pupa-fowers; akata-unbroken; ankuraift
seeds.
TRANSLATION
The highways, subways, lanes, markets and public meeting places were
a thoroughly cleansed and then moistened with scented water. And to
welcome the Lord, fruits, fowers and unbroken seeds were strewn every
where.
PURPORT
Scented waters prepared by distilling fowers like rose and keora were
requisitioned to wet the roads, streets and lanes of Dvaraka-dhama. Such
places along with the marketplace and public meeting places were
thoroughly cleansed. From the above description, it appears that the city
of Dvaraka-dhama was considerably big, containing many highways, streets,
and public meeting places with parks, gardens and reservoirs of water, all
very nicely decorated with flowers and fruits. And to welcome the Lord
such flowers and fruits with unbroken seeds of grain were also strewn over
the public places. Unbroken seeds of grain or fruits in the seedling stage
were considered auspicious, and they are still so used by the Hindus in
general on festival days.
TEXT 15
dviri dviri grhiflirh ca
dadhy-akata-phalekubhift
alankrtim pufla:kumbhair
balibhir dhupa-dipakai[
dviri dviri-the door of each and every house; ghirim-of al the
resdential buildings; ca-and; ddhi-curd; akata-unbroken; phala
fruit; ikubhif-sugarcane; alankrtim-decorated; pur'la-kumbhaift-fll
water pots; balibhift-along with articles for worship; dhupa-incense;
dipakai[l-with lamps and candles.
570
Sr"mad-Bhagavatam [Canto 1, Ch.ll
TRANSLATION
In each and every door of the residential houses, auspicious things
like curd, unbroken fruits, sugarcane and full water pots with articles
for worship, incense and candles were all displayed.
PURPORT
The proces of reception according to Vedic rites is not at all dry. The
reception was made not simply by decorating the roads and treets as
above mentioned, but by worshiping the Lord with requisite ingredients
like incense, lamps, fower , sweets, fruits and other palatable eatables,
according to one's capacity. All were offered to the Lord, and the rem
nant of the foodstuff were distributed amongst the gathering citizens.
So it was not like a dry reception of these moder days. Each and every
house was ready to receive the Lord in a similar way, and thus each and
every house on the roads and streets distributed such remnants of food to
the citizens, and therefore the festi al was successful. Without distribution
of food, no function is complete, and that is the way of Vedic culture.
TEXTS 16-17
m I
m II II
m.
I
U II
niSamya pretham iyintam
vasudevo mahimanif
akriras cograsenas ca
rimas cidbhuta-vikramaf
pradyumnas ciruderas ca
simbo jimbavati-sutaf
prahara-vegocchasita
sa_ yanisana-bhojanif
niSam
ya-j ust hearing; preftham-the dearmost ; iyintam-coming home;
vasudeva{-Vasudeva (the father of KrQa); mah -manif-the magnani
mous; akriraf-Arira; ca-and; ugrasenaf-Ugrasena; ca-and; rimaf
Balarlma (the elder brother of KrQa); ca-and; adbhuta-superhuman;
Texts 16-17] Lord lr
.
a 's Entrance in Dvaraka
571
vikrama-prowess; pradynmna-Pradyum na; cirudefU-Caru de;ra; ca
and simba-Samba; j mbavati-suta-the son of Jambavafi; prahara
extreme happiness; vega-force ; ucchasita-being influenced by; sayana
lying down; isana-sitting on; bhojani-dining.
TRANSLATION
On hearing that the most dear Krra was approaching Dvaraka-dhama,
magnanimous Vasudeva, Akrira, Ugrasena, Balarama, the superhumanly
powerful, Pradyumna, Carude!la and Samba, the son of Jambavati, all
extremely happy, abandoned resting, sitting and dining.
PURPORT
Vasudeva: Son of KingSirasena, husband of Devaki and father of Lord
Sr Kr!la. He is the brother of Kunti and father of Subhadra. Subhadra
was married with her cousin Aruna, and this system is still prevalent in
some parts of India. Vasudeva was appointed minister of Ugrasena, and
later on he married eight daughters of Ugrasena's brother Devaka. Devaki
is only one of them. Kamsa was his brother-in-law, and Vasudeva accepted
voluntary imprisonment by Kamsa on muhtal agreement to deliver the
eighth son of Devaki. This was foiled by the will of Krr:a. As maternal
uncle of the Pa!lavas, he took active parts in the purificatory process of
the Pa!lavas. He sent for the priest Kasyapa at the Sataspi.ga Parvata, and
he executed the functions. When Kr!la appeared within the bars of Kamsa's
prison house, He was transferred to Gokula by Vasudeva at the house of
Nanda Maharaja, the foster father of Kr!la. KH!la disappeared along with
Baladeva prior to the disappearance of Vasudeva, and Arjuna (his nephew)
undertook the charge of the funeral ceremony after his disappearance.
A kri ra: The commander-in-chief of the V fli dynasty and a great
devotee of Lord Kr!la. Akrira attained success in devotional service of
the Lord by the one single process of offering prayers. He was the husband
of Sitani, daughter of Ahika. He supported Aruna when Arjuna took
Subhadra forcibly away by the will of Kr!Ja. Both Kr!la and Akrira went
to see Aruna after his successful kidnapping of Subhadra. Both of them
presented dowries to Arjuna after this incidence. Akrira was present also
when Abhimanyu, the son of Subhadra, was married with Uttara, mother
of Maharaja Parkit. Ahika, the father-in-law of Akrira, was not on good
terms with Akrira. But both of them were devotees of the Lord.
lgrasena: One of the powerful kings of the V r!li dynasty and cousin of
Maharaja Kuntibhoja. His other name is Ahika. His minister was Vasudeva,
572 Srmad-Bhagavatam [Canto I, Ch. II
and his son was the powerful Kamsa. This Kamsa imprisoned his father
and became the King of Mathura. By the grace of Lord Km1a and His
brother Lord Baladeva, Kamsa was killed, and Ugrasena was reinstalled on
the throne. When Salva attacked the city of Dvaraka, Ugrasena fought very
valiantly and repulsed the enemy. Ugrasena inquired from Naradaji about
the divinity of Lord Kra. When the Y adu dynasty was to be vanquished,
Ugrasena was entrusted with the iron lump produced from the womb of
Samba. He cut the iron lump into pieces and then pasted it and mixed it
up with the sea water on the coast of Dvaraka. After this, he ordered
complete prohibition within the city of Dvaraka and the kingdom. He got
salvation after his death.
Baladeva: He is the divine son of Vasudeva by his wife Rohi!. He is
also known a Rohilnandana, the beloved son of Rohi!. He was also
entrusted to Nanda Maharaja along with His mother Rohil when Vasudeva
embraced imprisonment by mutual agreement with Kamsa. So anda
Maharaja is also the foster father of Baladeva along with Lord Kra. Lord
Kra and Lord Baladeva both were constant companions from very
childhood, although They were stepbrothers. He is the plenary manifesta
tion of the Supreme Personality of Godhead, and therefore He is as good
and powerful as Lord Kra. He belongs to the Vi[lU-tattva (the principle
of Godhead). He attended the svayarvara ceremony of Draupad along
with Sri Kra. When Subhadra. was kidnapped by Arjuna by the organized
plan of Sri Kra, Baladeva was very angry with Arjuna and wanted to kill
him at once. Sr Kra, for the sake of His dear friend, fell at the feet of
Lord Baladeva and implored Him not to be so angry. Sri Baladeva was
thus satisfied. Similarly, He was once very angry with the Kauravas, and
He wanted to throw the whole city into the depths of the Yam una. But
the Kauravas satisfied him by surrendering unto His divine lotus feet. He
was actually the seventh son of Devakl prior to the birth of Lord Kra,
but by the will of the Lord He was transferred to the womb of Rohil to
escape the wrath of Kamsa. His other name is therefore Sankaraa, who
is also the plenary portion of Sr Baladeva. Because He was as powerful as
Lord Kra and can bestow spiritual power to the devotees, He is therefore
known as Baladeva. In the Vedas also it is enjoined that no one can know
the Supreme Lord without being favored by Baladeva. Bala means spiritual
strength and not physical. Some less intelligent persons interpret bala as
the strength of the body. But no one can have spiritual realization by
physical strength. Physical strength ends with the end of the physical
body, but spiritual strength follows the spirit soul to the next transmigra
tion, and therefore the strength obtained by Baladeva is never wasted.
Texts 16-17]
Lord lra's Entrance in Dvarak
573
The strength is eternal, and thus Baladeva is the original spiritual master of
all devotees.
Sr Baladeva was also a class friend of Lord Sri Krsna as a student of
Sandpani Muni. In His childhood He killed many a
ras along with Sri

KplQa, and specifically He killed the Dhenukasura at Talavana. During the
Kuruketra battle, He remained neutral, and He tried his best not to bring
about the fight. He was in favor of Duryodhana, but still He remained
neutral. When there was a club-fight between Duryodhana and Bhmasena,
He was present on the spot. He was angry at Bhimasena when the latter
struck Duryodhana on the thigh or below the belt, and He wanted to
retaliate the unfair action. Lord Sr Kr!la saved Bhma from His wrath.
But He left the place at once, being disgusted at Bhmasena, and after His
departure Duryodhana fell to the ground to meet his death. The funeral
ceremony of Ahhimanyu, the son of Aruna, was performed by Him, as
He was the maternal uncle. It was impossible to be performed by any one
of the Pa!.avas, who were all overwhelmed with grief. At the last stage,
He departed from this world by producing a great white snake from His
mouth, and thus He was carried by Sanaga in the shape of a serpent.
Pradyumna: Incarnation of Kamadeva or, according to others, incarna
tion of Sanat-kumara, born as the son of the Personality of Godhead Lord
Sr Kr!la and Lakmidev-Srmaf Rukmir, the principal queen at Dvaraka.
He was one of those who went to congratulate Aruna upon marrying
Subhadra. He was one of the great generals who fought with Salva, and
while fighting with him he became unconscious on the battlefield. His
charioteer brought him back to the camp from the battlefield, and for this
action he was very sorry and rebuked his charioteer. However, he fought
again with Salva and was victorious. He heard all about the different
demigods from Naradaji. He is one of the four plenary expansions of Lord
Sr Kr!.a. He is the third one. He inquired from his father Sri Kr!la about
the glories of the brihmaras. During the fratricidal war amongst the
descendants of Yadu, he died at the hand of Bhoja, another king of the
V r!is. After his death, he was installed in his original position.
Cirdera: Another son of Lord Sr Kr!la and Rukmi!idevi He was
also present during the sva
y
amvara ceremony of Draupad. He was a great
warrior like his brothers and father. He fought with Vivindhaka and killed
him in the fight.
Samba: One of the great heroes of the Y adu dynasty and the son of
Lord Sr Kr!la by His wife Jambavaf. He learned the military art of
throwing arrows from Aruna, and he became a member of parliament
during the time of Maharaja Yudhithira. He was present during the
74
Srad-Bhagavatam [ Canto I, Ch. 11
Rajasuya-yajfia of Maharaja Yudhi9thira. When all the Vmris were as
sembled during the time of Pravasa-yajfa, his glorious activities were
narrated by Satyaki before Lord Baladeva. He was also present along with
his father Lord Sri Kr9!a during the Asvamedha-yajfa performed by
Yudhi9thira. He was presented before some [is falsely dressed as a preg
nant woman by his brothers, and in fun he asked the [is what he was
going to deliver. The [is replied that he would deliver a lump of iron,
whieh would be the cause of fratricidal war in the family of Y adu. The
next day, in the morning, Samba delivered a large lump of iron, which
was entrusted with Ugrasena for necessary action. Actually later on there
was the foretold fratricidal war, and Samba died in that war.
So all these sons of Lord Krla left their respective palaces and leaving
aside all engagements, including lying down, sitting and dining, hastened
towards their exalted father.
TEXT 1
c t ;: : I
it : I
{
* : II II
varar-endrarh puraskrtya
brihma[ai[ sa-sumangalaif
sankha-tirya-ninidena
brahma-ghoe[a cidrti
prtyujjagmi rathair hrti
prar-ajiata-sidhvasi
vira[endrm-elephants on the auspicious mision; puraskrtya-putting
in the font; brihmallai-by the brahmar-a; sa-sumalami-with a
auspicious signs; sankha-conchshell; ma-bugle; ninidena-by the sound
of; brahma-gho1ella-by chanting the hymns ofthe Vedas; ca-and; adrta[
gorifed; prti-towards; ujjagmi-proceeded hurriedly; rthai-on the
chariots; hrti-in cheerfulness; prfa
)
iata-sabrated wth affecton;
smhuasi-all-respecthl.
TRANSLATION
They hastened toward the Lord on chariots with brahmllas bearing
fowers. Before them were elephants, emblems of good fortune. Conch-
Text 19) Lord lrta's Entrance in Dvaraka 575
shells and bugles were sounded, and Vedic hymns were chanted. Thus they
offered their respects, which were saturated with affection.
PURPORT
The Vedic way of receiving a great personality creates an atmosphere of
respect, which is saturated with affection and veneration for the per on
received. The auspicious atmosphere of such a reception depends on the
paraphernalia described above, including conchshell, flowers, incense,
decorated elephants, and the qualified brihmarws reciting verses from the
Vedic literatures. Such a program of reception is full of sincerity, both on
the part of the receiver and the received.
TEXT 19

.
HI ll |
lw! II II
viramukhyis ca sataso
yinais tad-darsanotsukifl
lasat-kur4ala-nirbhita
kapola-vadana-sriyaf
virmukhyi-well-known prostitutes; ca-and; sata5a[l-hundreds of;
yanai[l-by vehicles; tat-darana-for meeting Him (Lord Sri Kpqa);
utsuki-very much anxious; laat-hangng; kurfala-ea ings; nirbhita
dazzling; kapola-forehead; vadana-face; sriya-beauty.
TRANSLATION
At the same time, many hundreds of well-known prostitutes began to
proceed on various vehicles. They were al very eager to meet the Lord,
and their bautiful faces were decorated with dazzling earrings, which
enhanced the bauty of their foreheads.
PURPORT
We may not hate even the prostitutes if they are devotees of the Lord.
Even to date there are many prostitutes in great cities of India who are
sincerely devotees of the Lord. By trcks of chance one may be obliged
to adopt a profession which is not very adorable in society, but that does
not hamper one in executing devotional service to the Lord. Devotional
service of the Lord is uncheckable in all circumstances. It is understood
herewith that even in those days, about 5,000 years ago, there were
prostitutes in a city like Dvaraka, where Lord .fpa resided. This means
that prostitutes are necessary citizens for the proper upkeep of society.
The government opens wine shops, but this does not mean that the
government encourages the drinking of wine. The idea is that there is a
class of men who w drink at any cost, and it has been experienced that
prohibition in great cities encouraged illicit smuggling of wine. Similarly,
men who are not satisfied at home require such concessions, and if there
is no prostitute, then such low men w induce others into prostitution.
It is better that prostitutes be available in the marketplace so that the
sanctity of society can be maintained. It is better to maintain a class of
prostitutes than to encourage prostitutes within society. The real reforma
tion is to enlighten aU people to become devotees of the Lord, and that
will check all kinds of deteriorating factors of life.
Sri Bilvamaigala Thakur, a great icira of the Vip.usvami V aipava sect,
in his householder life was overly attached to a prostitute who happened
to be a devotee of the Lord. One night when the Thakur came to
Cintamapi's house in torrents of rain and thunder, Cintamapi was aston
ished to see how the Thakur could come on such a dreadful night after
crossing a foaming river which was fulJ of waves. She said to Thakur
Bilvamailgala that his attraction for the flesh and bone of an insignificant
woman like her would be properly utilized if it could be diverted to
devotional service of the Lord to achieve attraction for the transcendental
beauty of the Lord. It was a momentous hour for the Thakur, and he took
a turn towards spiritual realization by the words of a prostitute. Later on
the Thakur accepted the prostitute as his spiritual master, and in several
places of his literary works he has glorified the name of Cintamapi, who
showed him the right path.
In the Bhagavad-giti (Bg. 9.32) the Lord says, "0 son of Prtha, even the
low-born carias and those who are born in a family of unbelievers, and
even the prostitutes, shaH attain perfection of life if they take shelter of
unalloyed devotional service to Me because in the path of devotonal
service there are no impediments due to degraded birth and occupation.
The path is open for everyone who agrees to follow it."
It appears that the prostitutes of Dvaraka, who were so eager to meet
the Lord, were all His unalloyed devotees, and thus they were all on the
path of salvation according to the above version of the Bhagavad-giti.
Therefore, the only reformation that is necessary in society is to make an
Text 20] Lord !a's Entrance in Dvaraka 577
organized effort to turn the citizens into devotees of the Lord, and thus
a good qualities of the denizens of heaven wl overtake them in their
own way. On the other hand, those who are nondevotees have no good
qualifications whatsoever, however they may be materially advanced. The
difference i that the devotees of the Lord are on the path of liberation,
whereas the nondevQtees are on the path of further entanglement in
material bondage. The criterion of advancement of civilization is whether
the people are educated and advanced on the path of salvation.
TEXT 20
w
t:
f: I
II o II
nata-nartaka-gandharvi
suta-miadha-vandina
giyanti cottamasloka
caritiny adbhutini ca
nata-dramatists; nartaka-dancers; gandharaf-celestial singers;
suta-professional historians; miadha-professional genealogists;
vandinaf-professional learned speakers; giyanti-all ejaculating; ca
respectively; uttama-slokaf-the Supreme Lord; caritini-actvties;
adbhutini-all superhuman; ca-and.
TRANSLATION
Exprt dramatists, artists, dancers, singers, historians, genealogists and
learned spakers al gave their respectve contributions, being inspired by
the superhuman pastimes of the Lord. Thus they proceeded on and on.
PURPORT
It appears that 5,000 years ago the society also needed the services of
the dramatists, artists, dancers, singers, historians, genealogists, public
speakers, etc. Dancers, singers and dramatic artists mostly hailed from
the sudra community, whereas the learned historians, genealogists and
public speakers hailed from the brihmara community. All of them be
longed to a particular caste, and they became so trained in their respective
families. Such dramatists, dancers, singers, historians, genealogists and
578 Srmad-Bhagavatam [Canto I, Ch. II
public speakers would dwell on the subject of the Lord's superhuman
activities in different ages and millenniums, and not on ordinary events.
Nor were they in chronological order. All the Purirws are historical facts
described only in relation with the Supreme Lord in different ages and
times as well as on different planets also. Therefore, we do not find any
chronological order. The moder historians, therefore, cannot catch up
the link, and thus they unauthoritatively remark that the Purirws are all
imaginary stories only.
Even one hundred years ago in India, all dramatic performances were
centered round the superhuman activities of the Supreme Lord. The
common people would be verily entertained by the performances of
dramas, and yitri parties played wonderfully on the superhuman activities
of the Lord, and thus even the illiterate agriculturist would be a participant
in the knowledge of Vedic literature, despite a considerable lack of aca
demic qualifications. Therefore, expert players in drama, dancers, singers,
speakers, etc., are required for the spiritual enlightenment of the common
man. The genealogists would give account completely of the descendants
of a particular family. Even at the present moment the guides in the
pilgrimages of India submit a complete account of genealogical tables
before a newcomer. This wonderful act sometimes attracts more customers
to receive such important information.
TEXT 21
l q1 I
t ' II II
bhagavirhs tatr bandhinir
pauri[im anuvartinim
yathi-vidhy upasan
g
amya
sarveirh minam idadhe
bhagavin-Sr KrlJa, the Personality of Godhead; tatr-in that place;
bandhinim-of the friends; pauririm-of the citzens; anuvartinim
those who approached Him to receive and welcome; yathi-vidhi-as it
behooves; upasangamya-going nearer; sareim-for each and every one;
minam-honor and respects; idadhe-offered.
Text 22)
Lord Kra's Entrance in Dvaraka 579
TRANSLATION
Lord Kra, the Personality of Godhead, approached them and offered
due honor and respect to each and every one of the friends, relatives,
citizens and a others who came to receive and welcome Him.
PURPORT
The Supreme Lord Personality of Godhead is neither impersonal nor an
inert object unable to reciprocate the feelings of His devotees. Here the
word yathividhi or "just as it behooves" is significant. He reciprocates
"just as it behooves" with His different types of admirers and devotees. Of
course, the pure devotees are of one type only because they have no other
object for service but the Lord, and therefore the Lord also reciprocates
with such pure devotees just as it behooves, namely, He is always attentive
to aU the r atters of His pure devotees. There are others who designate
Him as impersonal, and so the Lord also does not take any personal
interest. He satisfies everyone in terms of one's development of spiritual
consciousness, and a sample of such reciprocation is exhibited here with
His different welcomers.
TEXT 22
prahvibhividanislea
kara-sparsa-smiteka!ai
ivisya cisvapikebhyo
varais cibhimatair vibhu
prhvi-by bowng His head; abhividana-by greeting with words;
islea-embracing; kar-sparsa-shaking hands with; smita-Lfa1a*-by a
glancing smile; isvisya-by encouragement; ca-and; avapikebhya-down
to the lowest rank of dog-eaters; vari-by benedictions; ca-also;
abhimata*-as desired by; vibhu-the Almighty.
580 Srimad-Bhagavatam (Canto l, Ch. ll
TRANSLATION
The Almighty Lord greeted everyone present by bowing His head,
exchanging greetings, embracing, shaking hands, looking and smiling, giving
assurances and awarding benedictions, even to the lowest in rank.
PURPORT
To receive the Lord Sr Kr!ia there were all grades of population
beginning from Vasudeva, Ugrasena, Gargamuni, etc., i.e. the father,
grandfather, teacher, etc., down to the prostitutes and ca!{ilas, who are
accustomed to eat dogs. And every one of them was properly greeted by
the Lord in terms of rank and position. As pure living entities, all are the
separated parts and parcels of the Lord, and thus no one is alien by His
eteral relation. Such pure living entities are graded differently in terms
of contamination of the modes of material nature, but the Lord is equally
affectionate to all His parts and parcels, despite material gradation. He
descends only to recall these materialistic living beings back to His
kingdom, and intelligent persons take advantage of this facility offered by
the Personality of Godhead to all livng beings. No one is rejected by the
Lord for being accepted in the kingdom of God, and it remains with the
livng being to accept this or not.
TEXT 23
svayarh ca gumbhir viprai{
sadira* sthavirair api
iirbhir yujyamino 'nyair
vandibhi. civi.at puram
sayam-Himslf; ca-also; gumbhi{-by elderly relatves; viprai-by
the brihmaras; sadirai{-with their wives; sthavirai{-invad; api-also;
isirbhi{-by the blesng of; yujyamina-being praised by; anyai: by
others; vandibhi,-admirers; ca-and; aviat-entered;puram-the city.
Text 24] Lord ra's Entrance in Dvaraka 581
TRANSLATION
Then the Lord personally entered the city accompanied by elderly
relatives and invalid brahmas with their wives, all offering benedictions
and singing the glories of the Lord. Others also praised the glories of the
Lord.
PURPORT
The brihma[laS in society were never attentive in banking money for
future retired life. When they were old invalids, they used to approach the
assembly of the kings, and simply by praising the glorious deeds performed
by the kings, along with their wives, they would be provided with all
necessities of life. Such brihma[las were not, so to speak, fatterers of the
kings, but the kings were actually glorified by their actions, and they were
sincerely still more encouraged in pious acts by such brihma"as in a
dignifed way. Lord Sri Kra is worthy of all glories, and the praying
brihma[laS and others were glorified themselves by chanting the glories of
the Lord.
TEXT 24
U i : I
M- i: 11\ll
rija-mirgarh gate knre
dvirakiyif kula-striyaf
harmyi[ly iruruhur vipra
tad-iar-a-mahotsavi
rja-miram-the public roads; gate-while pasing over; k,;e-by
Lord KrIa; dvirakiyi{-of the city of Dvaraka; kula-striya-ladies of
the respectable families; haryipi-on the palaces; irrhu{-got up;
vipra-0 brahmaJas; tat-iaJa-j ust to look upon Him (Kr11a); mahi
utsavafl-accpted as the greatest festival.
TRANSLATION
When Lord Kra paed over the public roads, all the ladies from the
respectable families of Dvaraka went up to the roofs of their palaces just
to have a look at the Lord. They considered this to b the greatest festival:
582
Srimad-Bhagavatam
(Canto 1, Ch_ 11
PURPORT
To have a look at the Lord is a great festive occasion undoubtedly, as it
' as considered by the metropolitan ladies of Dvaraka. Ths is still followed
by the devout ladies of India. Especially during the days of the Jhulana
and Janmatami ceremonies, the ladies of India still throng up in the
greatest number at the temple of the Lord, where His transcendental
eternal form is worshiped. The transcendental form of the Lord installed
in a temple is not different from the Lord personally. Such a form of the
Lord is called arca-vigraha, or area incarnation, and is expanded by the
Lord by His interal potency just to facilitate the devotional service of His
innumerable devotees who are in the material world. The material senses
cannot perceive the spiritual nature of the Lord, and therefore the Lord
accepts the arca-vigraha which is apparently made of material elements
like earth, wood, stone, etc., but actually there is no material contami
nation. The Lord being kaivalya ( Ore alone), there is no matter in Him. He
is one without a second, and therefore the Almighty Lord can appear in
any form without being contaminated by the material conception. There
fore, festivities in the temple of the Lord, as held generally, are like
festivals performed during the manifestive days of the Lord of Dvaraka,
about 5,000 years ago. The authorized acaryas, who know the science
perfectly, install such temples of the Lord under regulative principles just
to offer facilities to the common man, but persons who are less intelligent,
without being conversant wth the science, mistake this great attempt to
be idol worship and poke their nose into that to which they have no
access. Therefore, the ladies or men who observe festivals in the temples
of the Lord just to have a look at the transcendental form are a thousand
times more glorious than those who are nonbelievers in the transcendental
form of the Lord.
It appears from the verse that the inhabitants of Dvaraka were a owners
of big palaces. This indicates the prosperity of the city. The ladies got up
on the roofs just to have a look at the procession and the Lord. The ladies
did not mix with the crowd on the street, and thus their respectability was
perfectly observed. There was no artificial equality with the man. Female
respectability is preserved more elegantly by keeping her separate from the
man. The sexes should not mix unrestrictedly ..
TEXT 25
f1
WRf:fllll
Text 25) Lord Kra's Entrance in Dvaraka
nityarh ninfami[linirh
yadapi dvirakaukasim
na vitrpyanti hi drsa{l
sriyo dhimingam acyutam
583
nityam-regularly, always; ninfamirinim-of those who look at Him;
yat-although; api-in spite of; dvaraka-okasam-the inhanitants of
Dvaraka; na-never; vitrpyanti-satisfied; hi-exactly; drsaft -sight; sriyaf
beauties; dhima-angam-the bodily reservoir; acyutam-the infallible.
TRANSLATION
The inhabitants of Dvaraka were regularly accustomed to look upon
the resrvoir of all beauty, the infallible Lord, yet they were never satiated.
PURPORT
When the ladies of the city of Dvaraka got up on the roofs of their
palaces, they never thought that they had previously many times seen the
beautiful body of the infallible Lord. This indicates that they had no
satiation in desiring to see the Lord. Anything material seen for a number
of times ultimately becomes unattractive by the law of satiation. The law
of satiation acts materially, but there is no scope for it in the spiritual
realm. The word infallible is significant here, because although the Lord
has mercifully descended on earth, He is still infallible. The living entities
are falible because when they come in contact with the material world
they lack their spiritual identity, and thus the body materially obtained
becomes subjected to birth, growth, transformation, situation, deteriora
tion and annihilation under the laws of nature. The Lord's body is not
like that. He descends as He is and is never under the laws of the material
modes. His body is the source of everything that be, the reservoir of all
beauties beyond our experience. No one, therefore, is satiated by seeing
the transcendental body of the Lord because there are always manifesta
tions of newer and newer beauties. The transcendental name, form,
qualities, entourage, etc.,_ are all spiritual manifestations, and there is no
satiation in chanting the holy name of the Lord, there is no satiation in
discussing the qualities of the Lord, and there is no limitation of the
entourage of the Lord. He is the source of all and is limitless.
TEXT 26
sriyo niviso yasyoraf
pina-pitrrh mukharh drsim
bihavo loka-pilinir
sirangi[ir padimbujam
[Canto l, Ch. ll
sriyafl-of the goddes of fortune; nivisaf.-residential place; yasya
one whose; uraf-chest; pina-pitram-the drinking pot; mukham-face;
drim-of eyes; bihava-the arms; loka-pilanim-of the administrative
demigods; sirangirim-of the devotees who talk and sing of the essence
or substance; pada-ambujam-the lotus feet.
TRANSLATION
The Lord's chest is the abode of the goddes of fortune. His moonlike
face is the drinking vesl for eyes which hanker after a that is beautiful.
His arms are resting places for the administrative demigods. And His lotus
feet are the refuge of pure devotees who never talk or sing of any subject
except His Lordship.
PURPORT
There are different classes of human beings, all seeking different enjoy
ments from different objects. There are persons who are seeking after the
favor of the goddess of fortune, and for them the Vedic literatures give
information that the Lord is always served with al reverence by thousands
and thousands of goddesses of fortune at the cintimar-i-dhima, * the
transcendental abode of the Lord where the trees are all desire-trees and
the buildings are made of touchstone. The Lord Govinda is engaged there
in herding the surabhi cows as His natural occupation. These goddesses of
* cintimari-prakara-sadmasu kalpa-vrka
lakivrteu surabh!r abhipilayantam
lakm!-sahasra-sata-sambhrama-sevyaminam
govindam idi-puruarh tam aham bhajami (Bs. 5.29)
Text 26]
Lord !ra's Entrance in Dvarak 585
fortune can be seen automatically if we are attracted by the bodily features
of the Lord. The impersonalists cannot observe such goddesses of fortune
because of their dry speculative habit. And those who are artists, overtaken
by the beautiful creation, should better see to the beautiful face of the
Lord for complete satisfaction. The face of the Lord is the embodiment of
beauty. What they call beautiful nature is but His smile, and what they
call the sweet songs of the birds are but specimens of the whispering voice
of the Lord. There are administrative demigods in charge of departmental
service of cosmic management, and there are tiny administrative gods in
the state service. They are always afraid of other competitors, but if they
take shelter of the arms of the Lord, the Lord can protect them always
from the attacks of enemies. A faithful servant of the Lord engaged in the
service of administration is the ideal executive head and can well protect
the interest of the people in general. Other so-called administrators are
symbols of anachronisms leading to the acute distress of the people who
are governed by them. The administrators can remain safely under the
protection of the arms of the Lord. The essence of everything is the
Supreme Lord: He is called the siram. And those who sing and talk about
Him are called the sirangas, or the pure devotees. The pure devotees are
always hankering after the lotus feet of the Lord. The lotus has a kind of
honey which is transcendentally relished b
y
the devotees. They are like
the bees who are always after the honey. ria Ripa Gosvami, the great
devotee icira of the Gauya-V aipava-sampradaya, has sung a song about
this lotus honey, comparing himself to the bee: "0 my Lord Krpa, I beg
to offer my prayers unto You. My mind is like the bee, and it is after some
honey. Kindly, therefore, give my bee-mind a place at Your lotus feet,
which are the resources for all transcendental honey. I know that even big
demigods like Brahma do not see the rays of the nails of Your lotus feet,
even though they are engaged in deep meditation for years together. Still,
0 infallible one, my ambition is such, for You are very merciful to your
surrendered devotees. 0 Madhava, I know also that I have no genuine
devotion for the service of Your lotus feet, but because Your Lordship is
inconceivably powerful, You can do what is impossible to be done. Your
lotus feet can deride even the nectar of the heavenly kingdom, and there
fore I am very much attracted by them. 0 supreme eternal, please,
therefore, let my mind be fxed at Your lotus feet so that eternally I may
be able to relish the taste of Your transcendental service." The devotees
are satisfied with being placed at the lotus feet of the Lord and have no
ambition to seeHis all-beautiful face or aspire for the protection of the
strong arms of the Lord. They are humble by nature, and the Lord is
always leaning towards such humble devotees.
TEXT 27
fo:
3;"df:
fW:R
sitatapatra-vyajanair upaskrta
prsina-varair abhivaritaf pathi
pisanga-visa vana-malaya babhau
ghano yatharkofupa-capa-vaidyutai
[Canto 1, Ch. 11
sita-atapatra-white umbrella; vyajanai-with a camara fan; upaskrta
being served by; prsina-flowers ; varaif-by the showers; abhivaritaft
thus being covered; pathi-on the road; pisanga-visi-by the yellow gar
ments; vana-milayi-by the flower garlands; babhau-thus it became;
ghanaft-cloud; yathi-as if; arka-the sun; ufupa-the moon; cipa-the
rainbow; vaidyutaift-by the lightning.
TRANSLATION
As the Lord passed along the public road of Dvaraka, His head was
protected from the sunshine by a white umbrella. White feathered fans
moved in semicircles, and showers of flowers fell upon the road. His yellow
garments and garlands of fowers made it appear a if a dark cloud were
surrounded simultaneously by sun, moon, lightning and rainbows.
PURPORT
The sun, moon, rainbow and lightning do not appear in the sky simul
taneously. When there is sun, the moonlight becomes insignificant, and if
there are clouds and a rainbow, there is no manifestation of lightning. The
Lord's bodily hue is just like a new monsoon cloud. He is compared herein
to the cloud. The white umbrella over His head is compared to the sun.
The movement of the hunch-hair fan of flukes is compared to the moon.
The showers of flowers are compared to the stars. His yellow garments are
compared to the rainbow. So all these activities of the firmament, being
impossible simultaneous factors, cannot be adjusted by comparison. The
adjustment is only possible when we think of the inconceivable potency.
Text 28]
Lord a's Entrance in Dvaraka 587
of the Lord. The Lord is aU-powerful, and in His presence anything
impossible can be inade possible by His inconceivable energy. But the
situation created at the time of His passing on the roads of Dvaraki
was beautiful and could not be compared to anything besides the des<rip
tion of natural phenomena.
TEXT 28
f +` f r
S T': ': lq: I
f i 1111
pravitas tu ghar pitro[I
parivakta[I sva-mitrbhi[I
vavande sirasi sapta
devaki-pramukhi mudi
pvita{ -after entering; tU-but ; ghamhouses;pitrf{l of the father;
parivakta{-embraced; sva" mi trbhilby His own mothers; vavande
offered obeisances; sirasi-His head; sapta"seven; devaki-Devaki;
praukhiheaded by; mudi-at that time.
TRANSLATION
After entering the house of His father, He was embraced by the moth
ers present, and the Lord offered His obeisances unto them by placing His
head at their feet. The mothers were headed by Devaki [His real mother].
PURPORT
It appears that Vasudeva, the father of Lord Krl}a, had completely sepa
rate residential quarters where he lived with his eighteen wives, out of
whom Srmat Devaki is the real mother of Lord Kra. But inspite of this,
all other stepmothers were equally affectionate to Him, as will be evident
from the following verse. Lord Kra also did not distinguish His real
mother from His stepmothers, and He equally offered fiis obeisances unto
all the wives of Vasudeva present on the occasion. According to scriptures
also, there are seven mothers: l) the real mother, 2) the wife of the
spiritual master, 3) the wfe of a brihmara, 4) the wife of the king, 5) the
cow, 6) the nurse, and 7) the earth. Al of them are mothers. Even by this
injunction of the sistras, the stepmother, who is the wife of the father, is
588 Srmad-Bhagavatam (Canto 1, Ch. 11
also as good as the mother because the father is also one of the spiritual
masters. Lord Krla, the Lord of the universe, plays the part of an ideal son
just to teach others how to treat their stepmothers.
TEXT 29
m:
r:
ti[l putram ankam iropya
sneha-snuta-payodharif
hara-vih valititminaf
siicur netrajair jalai[l
tifi-all of them ;putrm-the son; ankam-the lap; iropya- having placed
on; sneha-snuta-moistened by affection; payodhari[-breasts filled up;
hara-delight; vihvalita-itminaf-overwhelmed by; siicuft-wet; netrjaift
from the eyes;jalaift-water.
TRANSLATION
The mothers, after embracing their son, sat Him on their laps. Due to
pure affection, milk sprang from their breasts. They were overwhelmed
with delight, and the tears from their eyes wetted the Lord.
PURPORT
When Lord Kf!la was at V rndavana even the cows would become
moistened by affection towards Him, and He would draw milk from the
nipples of every affectionate living being, so what to speak of the step
mothers who were already as good as His own mother.
TEXT 30
athivi.at sva-bhavanar
sarva-kimam anuttamam
prisidi yatra patninirh
sahasr!li ca opla
Text 31]
Lord la's Entrance in Dvarak 589
atha-thereafter; aviat-entered; sva-bhavanam-personal palaces; saroa
all; kamam-desires; anuttamam-perfect to the fullest extent;pr sidift
palaces; yatr-where; patninam-of the wives numbering; sahasrari
thousands; ca-over and above; O!asa-sixteen.
TRANSLATION
Thereafter, the Lord entered His palaces, which were prfect to the
fullest extent. His wives lived i them, and they numbred over sixteen
thousand.
PURPORT
Lord Kr!la had 16,108 wives, and for each and every one of them there
was a fully equipped palace complete with necessary compounds and
gardens. Full description of these palaces is given in the Tenth Canto. All
the palaces were made of the best marble stone. They were illuminated by
jewels and decorated by curtains and carpets of velvet and silk, nicely
bedecked and embroidered with gold lace. The Personality of Godhead
means one who is full with al power, a energy, al opulences, al
beauties, all knowledge and all renunciation. Therefore, in the palaces of
the Lord there was nothing wanting for fulfilling all desires of the Lord.
The Lord is unlimited, and therefore His desires are also unlimited, and the
supply is also unlimited. Everything being unlimited, it is shortly described
here a sarva-kamam, or full with all desirable equipment.
TEXT 31
: T
W I
44 I|II
patnyaf patim proya ghanupagatam
vilokya sai
j
ata-mano-mahotsava
uttasthur arat sahasasanasayat
sakam vratair v1dita-locananani
590 Srimad-Bhagavatam [Canto I, Ch_ II
patnya[-the ladies (wives of Lord Sri Krra);patim-husband; proya
who was away from home; gha-anupiatam-now returned home; vilokya
thus seeing; sanjata-having developed; mana-maha-utsava-a sense of
joyful ceremony within the mind; uttasthu[.-got up; irit-from a distance;
sahasa-all of a sudden; isana --from the seats; isayit-from the state of
meditation; sikam-along with; vrtai-the vow; vriita-looking coyly;
locana-eyes; inanif-with such faces.
TRANSLATION
The queens of Lord Sri Kra rejoiced within their minds to see their
husband home after a long priod abroad_ The queens got up at once
from their seats and meditations. As was socially customary, they covered
their faces shyly and looked about coyly.
PURPORT
As mentioned above, the Lord entered His home palaces occupied by
I6,108 queens. This means that the Lord at once expanded Himself in as
many plenary expansions as there were queens and palaces and entered in
each and every one of them simultaneously and separately. Here is another
manifestation of the feature of His internal potency: He can expand
Himself in as many forms of spiritual identity as He desires, even though
He is one without a second. It is confirmed by the sruti mantra that the
Absolute is one alone, and yet He becomes many as soon as He so desires.
These manifold expansions of the Supreme Lord are manifested as plenary
and separated portions. The separated portions are representations of His
energy, and the plenary portions are manifestations of His Personality.
Thus the Personality of Godhead manifested Himself in I6,108 plenary
expansions and simultaneously entered into each and every one of the
palaces of the queens. This is called vaibhava, or the transcendental
potency of the Lord. And because He can do so, He is also known as
yogesvara. Ordinarily a yogi or mystic living being is able to expand him
self at utmost to tenfold expansions of his body, but the Lord can do so
to the extent of as many thousands or infinitely, as He likes. Unbelievers
become astonished to learn that Lord Kr!la married more than 16,000
queens because they think of Lord Kr!la as one of them and measure the
potency. of the Lord by their own limited potency. One should know,
therefore, that the Lord is never on the level of the living beings who are
but expansions of His marginal potency, and one should never equalize
Text 31]
Lord Ka 's Entrance in Dvaraka 591
the potent and the potency, although there is very little difference of
quality between the potent and the potency. The queens were also
expansions of His interal potency, and thus the potent and potencies are
perpetually exchanging transcendental pleasures, known as pastimes of the
Lord. One should not, therefore, become astonished to learn that the
Lord married so many wives. On the contrary, one should affirm that even
if the Lord marries sixteen thousand million wives, He is not completely
manifesting His unlimited and inexhaustible potency. He married onl
y
16,000 wives and entered in each and every one of the different palaces
just to impress in the history of the human beings on the surface of the
earth that the Lord is never equa to or lesser than any human being,
however powerful he may be. o one is, therefore, either equal to or
greater than the Lord. The Lord is aways great in all respects. "God is
great" is eternal truth.
Therefore, as soon as the queens saw from a distance their husband,
who was away from home for long periods due to the Battle of Kuruketra,
they all arose from the slumber of meditation and prepared to receive
their most beloved. According to Yajfavalkya's religious injunctions, a
woman whose husband is away from home should not take part in any
social functions, should not decorate her body, should not laugh and
should not go to any relative's house in any circumstance. This is the vow
of the lades whose husbands are away from home. At the same time, it is
also enjoined that a wife should never present herself before the husband
in an unclean state. She must decorate herself with ornaments and good
dress and should always be present before the husband in a happy and
joyous mood. The queens of Lord Kr!la were all in meditation, thinking
of the Lord's absence, and were always meditating upon Him. The Lord's
devotees cannot live for a moment without meditating on the Lord, and
what to speak of the queens who were all goddesses of fortune incarated
as queens in the pastimes of the Lord at Dvaraka. They can never be
separated from the Lord, either by presence or by trance. The
g
opi at
Vrndavana could not forget the Lord when the Lord was away in the for
est cow herding. When the Lord boy Kplla was absent from the village,
the
g
opi at home used to worry about Him traversing the rough ground
with His soft lotus feet. By thinking thus, they were sometimes over
whelmed in trance and mortified in the heart. Such is the condition of the
pure associates of the Lord. They are always in trance, and so the queens
also were in trance during the absence of the Lord. Presently, having seen
the Lord from a distance, they at once gave up all their engagements,
including the vows of women as described above. According to Sri
Visvanatha Cakravart Thakur, there was a regular psychologcal reaction
on the occasion. First of all, rising from their seats, although they wanted
to see the husband, they were deterred because of feminine shyness. But
due to strong ecstasy, they overcame that stage of weakness and became
caught up with the idea of embracing the Lord, and this thought factually
made them unconscious of their surrounding environment. This prime
state of ecstasy annihilated all other formalities and social conventions,
and thus they escaped all stumbling blocks in the path of meeting the
Lord. And that is the perfect stage of meeting the Lord of the soul, Sr
Km.a.
TEXT 32
<
(: q 1 I
f(
i
-
R
tam itmajair dntibhir antaritmani
duranta-bhivi parirebhire patim
niruddham apy isravad ambu netrayor
vilajjatinirit bhrgu-varya vaiklavit
tam-Him (the Lord); itmajai-by the sons; d!tibh*-by the sight;
antara-itmani-by the innermost part of the heart; duranta-bhivif
insuperable ecstasy; parirebhire-embraced; patim-husband; niruddham
choked up; api-in spite of; isrvat-tears; ambu-like drops of water;
netrayo-from the eyes; vilajjatinim-of those compact in shyness;
bhrgu-vara-0 chief of the Bhrgus; vaiklavit-inadvertently.
TRANSLATION
The insuprable ecstasy was so strong that the queens, who were shy,
first embraced the Lord in the innermost recesses of their hearts. Then
they embraced Him visually, and then they sent their sons to embrace Him
[which i equal to personal embracing]. But, 0 chief amongst the Bhrgus,
though they tried to restrain their feelings, they inadvertently shed tears.
Text 33] Lord a's Entrance in Dvaraka 593
PURPORT
Although due to feminine shynes there were many hindrances to
embracing the dear husband Lord Sr Krpa, the queens performed that
act by seeing Him, by putting Him in the core of their hearts, and by
sending their sons to embrace Him. Still, the act remained unfinished, and
tears rolled down their cheeks despite all endeavors to check them. One in
directly embraces the husband by sending the son to embrace him because
the son is developed as part of the mother's body. The embrace of the son
is not exactly the embrace of husband and wife from the sexual point of
view, but the embrace i satisfaction from the affectionate point of view.
The embrace of the eyes is more effective in the conjugal relation, and
thus according to Srila Jva Gosvam' there is nothing wrong in such an ex
change of feeling between husband and wife.
TEXT 33
i( 1 -
61 w I
'
fG4II II
yadyapy asau pirsva-gato raho-gatas
tathipi tasyinghri-yugar navarh navam
pade pade ki virameta tat-padic
calpi yac chrir na jahiti karhicit
yadi-although; api-certainly; asau-He (Lord Sri KrQa);pirsva-gatafi
just by the side; rahaf-gataf-exclusively alone; tathipi-still; tasya-His;
anghri-yugam-the feet of the Lord; navam navam-newer and newer;
pade-step; pade-in every step; ki-who; virameta-can be detached from;
tat-padit-from His feet; calpi-moving; yat-whom; sn{-the goddes of
fortune; na-never; jahiti-quits; karhicit-at any time.
TRANSLATION
Although Lord Sr Kra was constantly by their sides, a well a
exclusively alone, His feet appeared to them to b newer and newer. The
594 Srmad-Bhagavatam [Canto l, Ch_ ll
goddess of fortune, although by nature always restless and moving, could
not quit the Lord's feet. So what woman can be detached from those feet,
having once taken shelter of them?
PURPORT
Conditioned living beings are always after the favor of the goddess of
fortune, although by nature she is moving from one place to another. In
the material world no one is permanently fortunate, however clever one
may be. There have been so many big empires in different parts of the
world, there have been so many powerful kings all over the world, and
there have been so many fortunate men, but all of them have been
liquidated gradually. This is the law of material nature. But spiritually it is
different. According to Brahma-sarhiti, the Lord is served very respect
fully by hundreds and thousands of goddesses of fortune. They are always
in a lonely place also with the Lord. But stil the association of the Lord is
so inspiringly newer and newer that they cannot quit the Lord for a
moment, .even though they are by nature very restless and are moving
about. The spiritual relation 'ith the Lord is so enlivening and resourceful
that no one can leave the company of the Lord, once having taken shelter
of it.
The living beings are by constitution feminine by nature. The male or
enjoyer is the Lord, and all manifestations of His different potencies are
feminine by nature. In the Bhagavad-giti, the living beings are designated
as pari-prakrti, or the superior potency. The material elements are apari
prakrti, or inferior potency. Such potencies are always employed for the
satisfaction of the employer or the enjoyer. The supreme enjoyer is the
Lord Himself, as .stated in the Bhagavad-giti (Bg. 5.29). The potencies,
therefore, when engaged directly in the service of the Lord, revive the
natural color, and thus there is no disparity in the relation of the potent
and potency.
Generally people engaged in service are always seeking some post under
the government or the supreme enjoyer of the state. Since the Lord is the
supreme enjoyer of everything in or outside the univers.e, it is happiness to
be employed by Him. Once engaged in the supreme govermental service
of the Lord, no living being wishes to be relieved from the engagement.
The highest perfection of human life is to seek some employment under
the Lord's supreme service. That will make one extremely happy. One
need not seek the moving goddess of fortune without the relation of the
Lord.
Text 34)
Lord Kts.n. a's Entrance in Dvaraka
TEXT 34
l
*: q I
f
: 11\11
evarh nrpirtirh kiti-bhira-janmanim
akauhirihifl parivrtta-tejasim
vidhiya vairrh svasano yathinalarh
mitho vadhenoparat_o niriyudhal
595
evam-thus; nrpirim-of the kings or administrators; kiti-bhira-the
burden of the earth; janmanam-bor in that way; akauhir."bhi
empowered by a military strength of horses, elephants, chariots and
infantry; parivrtta-being puffed up by such surroundings; tejasim
prowess; vidhaya-having created; vairam-hostility; svasanab-interaction
of air and the pipe plants; yathi-as it is; analam-fire ; mitha.Z-with one
another; vadhena-by killing them; upartaZ-relieved; niriyudhaf.-by
Himself without being a party to such fighting.
TRANSLATION
The Lord was pacified after killing those kings who were burdensome
to the earth. They were puffed up with their military strength, their horss,
elephants, chariots, infantry, etc. He Himslf was not a party in the fight.
He simply created hostility between the powerful administrators, and they
fought amongst themslves. He was like the wnd which causes friction
btween bambos and so sparks a fire.
PURPORT
As stated above, the living beings are not factual enjoyers of things
which are manifested as God's creation .. The Lord is the genuine proprietor
and enjoyer of everything manifested in His creation. Unfortunately,
infuenced by the deluding energy, the living being becomes a false enjoyer
under the dictation of the modes of nature. Puffed up by such a false
sense of becoming God, the deluded living being increaSes his material
strength by so many activities and thus becomes the burden of the earth,
so much so that the earth becomes completely uninhabitable by the sane.
This state of affairs is called dharasya gri, or misuse of the energy of
the human being. When such misuse of human energy is prominent, the
saner living beings become perturbed by the awkward situation created by
the vicious administrators who are simply burdens of the earth, and the
Lord appears by His internal potency just to save the saner section of
humanity and_to alleviate the burden due to the earthy administrators in
different parts of the world. He does not favor either of the unwanted
administrators, but by His potential power He creates hostility between
such unwanted administrators, as the air creates fre in the forest by the
friction of the bamboos. The fire in the forest takes place automaticall by the
force of the air, and similarly the hostility between different groups of
politieians takes place by the unseen design of the Lord. The unwariled
administrators, puffed up by false power and military strength, thus
become engaged in fighting amongst themselves over ideological conflicts
and so exhaust themselves of all powers. The history of the world reflects
this factual will of the Lord, and it will continue to be enacted until the
living beings are attached to the service of the Lord. In the Bhagavad-giti
this fact is very vividly described (Bg. 7.14-15). It is said, "The deluding
energy is My potency, and thus it is not possible for the dependent living
being to supersede the strength of the material modes. But thos who take
shelter in Me [the Personality of Godhead Sr Krpa] can cross over the
gigantic ocean of material energy." This means that no one can establish
peace and prosperity in the world by fruitive activities or by speculative
philosophy or ideology. The only way is to surrender unto the Supreme
Lrd and thus become free from the illusion of the deluding energy.
Unfortunately persons who are engaged in destructive work are unable
to surrender unto the Personality of Godhead. They are all fools of the
first order; they are the lowest of the human species of life; they are
robbed of their knowledge, although apparently they seem to be academi
cally educated. They are all of the demoniac mentality, always challenging
the supreme power of the Lord. Those who are very materialistic, always
hankering after material power and strength, are undoubtedly fools of the
first order because they have no information of the living energy, and being
ignorant of that supreme spiritual science, they are absorbed in material
science, which ends with the end of the material body. They are the
lowest of human beings because the human life is especially meant for
reestablishing the lost relation with the Lord, and they miss this oppor
tunity by being engaged in material activities. They are robbed of their
knowledge because even after prolonged speculation they cannot reach
to the stage of knowing the Personality of Godhead, the summum bonum
Text 35] Lord lrJa's Entrance in Dvaraka
597
of everything. And all of them are men of demonic principle, and they
suffer the consequences, as did such materialistic heroes as Rava!la,
Hira!lyakasipu, Kams and others.
TEXT 35
1
4 II
s ea nara-loke 'sminn
avati'lafl sva-miyayi
reme stri-ratna-kutastho
bhagavin prikrto yathi
sa-He (the Supreme Personality of Godhead); ea-all these; nara
loke-on this planet of human beings; asmin-on this; avat"ir!la-having
appeared;sva-personal, internal; miyayi-causeles mercy; reme-enjoyed;
str-ratna-woman who is competent to become a wife of the Lord;
kitasthaamong; bhagavin-the Personality of Godhead; prikrta[l
mundane; yathi-as if it were.
TRANSLATION
That Supreme Persnality of Godhead Sr .!a, out of His causless
mercy, ap
p
ared on this planet by His internal potency and enjoyed Him
slf amongst comptent women a if He were engaging in mundane affairs.
PURPORT
The Lord married and lived like a householder. This is cetainly like a
mundane affair, but when we learn that He married 16,108 Wives and
lived with them separately in each and every palace, certainy it is not
mundane. Therefore, the Lord, liVing as a householder amongst His
competent wives, is never mundane, and His behavior with them is never
to be understood as mundane sex relation. The women who became the
wives of the Lord are certainly not ordinary women, because to get the
Lord as one's husband is the result of many, many millions of births'
tapasya (austerity). When the Lord appearson different lokas, or planets,
or on this planet of human beings, He displays His transcendental pastimes
just to attract the conditioned souls to become His eternal servitors,
friends, parents and lovers respectively in the transcendental world where
598 Srimad-Bhagavatam [Canto l, Ch. ll
the Lord eterally reciprocates such exchanges of service. Service is
pervertedly represented in the material world and broken untimely, result
ing in sad experience. The illusioned living being conditioned by material
nature cannot understand out of ignorance that all our relations here in
the mundane world are temporary and full of inebrieties. Such relations
cannot help us be happy perpetually, but if the same relation is established
with the Lord, then we are transferred to the transcendental world after
leaving this material body and become eternally related with Him in the
relation we desire. The women amongst whom He lived as their husband
are not, therefore, women of this mundane world, but are eternally related
with Him as transcendental wives, a position which they attained by
perfection of devotional service. That is their competency. The Lord is
parm brahma, or the Supreme Personality of Godhead. Conditioned souls
seek after perpetual happiness in all places-not only on this earth but also
on other planets throughout the universe because constitutionally a spiritual
spark, as he is, can travel to any part of God's creation. But being
conditioned by the material modes, he tries to travel in space by space
craft and so fails to reach his destination. The law of gravitation is binding
upon him like the shackles of a prisoner. By other processes he can reach
anywhere, but even if he reaches the highest planet, he cannot attain
that perpetual happiness which he is searching after life after life. When he
comes, however, to his senses, he seeks after Brhman happiness, knowing
it for certain that unlimited happiness, which he is seeking, is never attain
able in the material world. As such, the Supreme Being, Param Brahman,
certainly does not seek His happiness anywhere in the material world. Nor
can His paraphernalia of happiness be found in the material world. He
is not impersonal. Because He is the leader and Supreme Being amongst
innumerable living beings, He cannot be impersonal. He is exactly like us,
and He has all the propensities of an individual living being in fullness. He
marries exactly like us, but His marriage is neither mundane nor limited by
our experience in the conditioned state. His wives, therefore, appear like
mundane women, but factually they are all transcendental liberated souls,
perfect manifestations of internal energy.
TEXT 36
acPi
W+WI
:
fq: IIlI
Text 36] Lord 1'1a 's Entrance in Dvaraka
uddima-bhiva-pi.unimala-valuhisa
vririvaloka-nihato madano pi yisim
sammuhya cipam ajahit pramadottamis ti
yasyendriyam vimathitum kuhakair na sekuf
599
uddima-very grave; bhiva-expression; pi.una-exciting; amala-spot
less; valgu-hisa-beautiful smiling; vri"ra-corner of the eye; avaloka
looking; nihataf-conquered; madanal-Cupid (or amadanal-the greatly
tolerant Siva); a pi-also ;yisim-whose; sammuh ya-being overpowered by;
cipam-bows; ajahit-gave up; pramada-woman who maddens; uttamif
of high grade; ti-all; yasya-whose; indriyam-snses ; vimathitum-to
perturb; kuhakailt-by magical feats; na-never; sekuf-was able.
TRANSLATION
Although the queens' beautiful smiles and furtive gances were all
spotless and exciting, and althoug they could conquer Cupid himslf by
making him give up.his bow in frustration, and although even the tolerant
Siva could fall victim to them, still, despite all their magical feats and
attractions, they could not agitate the senses of the Lord.
PURPORT
The path of salvation or the path of going back to Godhead always
forbids the association of women, and the complete sanitana-dharma or
va'lisrama-dharma scheme forbids or restricts association with women.
How, then, can one be accepted as the Supreme Personality of Godhead
who is addicted to more than sixteen thousand wives? This question may
be relevantly raised by inquisitive persons really anxious t< know about
the transcendental nature of the Supreme Lord. And to answer such
questions, the sages at Naimiarapya have discussed the transcendental
character of the Lord in this and in following verses. It is clear herein that
the feminine attractive features which can conquer Cupid or even the
supermost tolerant Lord Siva could not conquer the senses of the Lord.
Cupid's business i to invoke mundane lust. The whole universe is moving
being agitated by Cupid's arrow. The activities of the world are being
carried on by the central attraction of male and female. A male is search
ing after a mate to his liking, and thP female is looking after a suitable
male. That is the way of material stimulus. And as soon as a male is
600 Srimad-Bhagavatam [Canto I, Ch. II
combine with a female, the material bondage of the living being is at
once tightly interlocked by sex relation, and as a result of this, both the
male and female's attraction for sweet home, motherland, bodily offspring,
society and friendship and accumulation of wealth become the illusory
field of activities, and thus a false but indefatigable attraction for the
temporary material existence, which is full of miseries, is manifest. Those
who are, therefore, on the path of salvation for going back home and back
to Godhead are especially advised by all scriptural instruction to become
free from such paraphernalia of material attraction. And that is possible
only by the association of the devotees of the Lord who are called the
mahitmis. Cupid, therefore, throws his arrow upon the living beings to
make them mad after the opposite sex, whether the party is actually
beautiful or not. Cupid's provocations are going on, even among beastly
societies who are all ugly-looking in the estimation of the civilized nations.
Thus Cupid's influence i exerted even amongst the ugliest forms, and what
to speak of the most perfect beauties. Lord Siva, who is considered to be
most tolerant, was also struck by Cupid's arrow because he also became
mad after the Mohini incarnation of the Lord and acknowledged himself
to be defeated. Cupid, however, was himself captvated by the grave and
exciting dealings of the goddesses of fortune, and he voluntarily gave up his
bow and arrow in a spirit of frustration. Such was the beauty and attraction
of the queens of Lord Kr!la. Yet they could not disturb the transcendental
senses of the Lord. This is because the Lord is all-perfect itmirima, or self
sufficient. He does not require anyone's extraneous help for His personal
satisfaction. Therefore, the queens could not satisf the Lord by their
feminine attractiveness, but they satisfed Him by their sincere affection
and service. Only by unalloyed transcendental loving service could they
satisfy the Lord, and the Lord was pleased to treat them as wives in
reciprocation. Thus being satisfied by their unalloyed service only, the
Lord reciprocated the service just like a devout husband. Otherwise He
had no business to become the husband of so many wives. He is the
husband of everyone, but to one who accepts Him as such, He reciprocates.
This unalloyed affection for the Lord is never to be compared to mundane
lust. It i purely transcendental. And the grave dealings, whch the queens
displayed in natural feminine ways, were also transcendental because the
feelings were expressed out of transcendental ecstasy. It is already explained
in the previous verse that the Lord appeared like a mundane husband, but
factually His relation with His wives was transcendental, pure and uncon
ditioned by the modes of material nature.
Text 37) Lord a's Entrance in Daraka
TEXT 37
m N tI
3 0 f: 11\11
tam ayarh manyate loko
h yasangam a pi sanginam
itmaupamyena manujarh
vyip_inarh yato 'budha[,
601
tam-unto Lord Kpqa; ayam-al! these (common men); manyate-do
speculate within the mind; loka[,-the conditioned souls; hi-certainly;
aahgam-unattached; api-in spite of; sangnam-affected; atma-self;
aupamyena-by comparison with the self; manujam-ordinary man;
V)'iprrvinam-being engaged in; yata[,-because; abudhaf-foolish because
of ignorance.
TRANSLATION
The common materialistic conditioned souls speculate that the Lord is
one of them. Out of their ignorance they think that the Lord is affected
by matter, although He is unattached.
PURPORT
The word abudha[, is significant here. Due to ignorance only, the foolish
mundane wranglers misunderstand the Supreme Lord and spread their
foolish imaginations amongst innocent persons by propaganda. The Su
preme Lord Sr Kfp.a is the orignal primeval Personality of Godhead, and
when He was personally present before the eyes of everyone, He displayed
full-fledged divine potency in every field of activities. As we have already
explained in the first verse of Srmad-Bhigavatam, He is completely
independent to act however He likes, but all His actions are full of bliss,
knowledge and eternity. Only the foolish mundaners misunderstand Him,
unaware of His eternal form of knowledge and bliss which is confirmed
in the Bhagavad-giti and Upaniads. His different potencies work in a
perfect plan of natural sequence, and doing everything by the agency of
His different potencies, He remains eternally the supreme independent.
[Canto I, Ch. II
When He descends on the material world by His causeless mercy to
different living beings, He does so by His own potency, He is not subject
to any condition of the material modes of nature, and He descends as He
is orignally. The mental speculators misunderstand Him as the Supreme
Person, and they consider His impersonal features as inexplicable Brahman
to be a. Such a conception is also the product of conditioned life, because
they cannot go beyond their own personal capacity. Therefore, one who
considers the Lord on the level of one's limited potency is only a common
man. Such a man cannot be convinced that the Personality of Godhead is
always unaffected by the modes of material nature. He cannot understand
that the sun is always unaffected by infectious matter. The mental
speculators compare everything from the standpoint of experimental
knowledge of their own selves. Thus when the Lord is found to act like an
ordinary person in matrimonial bondage, they consider Him to be like one
of them, without considering that the Lord can marry at once sixteen
thousand wives or more. Due to a poor fund of knowledge they accept
one side of the picture while disbelieving the other. This meansthat due
to ignorance only they always think of Lord Kr!la as like themselves and
make their own conclusions, which are absurd and unauthentic from the
version of the Srmad-Bhiavatam.
TEXT 38
* sts : I
s , II
etad isanam iasya
prkrti-stho 'pi tad-gu[ai[
na yujyate sadi "tma-sthair
yathi buddhis tad-israyi
etat- this; ianam-divnity; iasya-of the Personality of Godhead;
prkrti-sthaft -being in contact with material nature; api-in spite of;
tat-gurtaift-by the qualities; na-never; yujyate-is affected; sadi itma
sthaif-by those who are situated in eternity; yathi-as is; buddhi
intelligence; tat-the Lord; israyi-those who are under the shelter of.
TRANSLATION
Th is the divinity of the Personality of Godhead: He i not affected
by the qualities of material nature, even though He is i contact with them.
Text 38]
Lrd Qa's Entrance in Dvaraka 603
Similarly, the devotees who have taken shelter of the Lord do not bcome
influenced by the material qualities.
PURPORT
In the Vedas and Vedic literatures (Srti and Smrti) it is affirmed that
in the Divinity there is nothing material. He is transcendental (niru[a)
only, the supreme cognizant. Hari, or the Personality of Godhead, is the
Supreme transcendental Person situated beyond the range of material
affection. These statements are also confirmed even by Acarya Sankara.
One may argue that His relation with the goddesses of fortune may be
transcendental, but what about His relation with the Y adu dynasty, being
born in that family, or His killing the nonbelievers like Jarasandha and
other asurs directly in contact with the modes of material nature. The
answer is that the Divinity of the Personality of Godhead is never in
contact with the qualities of material nature in any circumstances. Actually
He is in contact with such qualities because He is the ultimate source of
everything, yet He is above the actions of such qualities. He is known,
therefore, as Yogvara, or the master of mystic power, or in other words
the all-powerful. Even His learned devotees are not affected by the influ
ence of the material modes. The great six Gosvamis of Vrndavana all came
from greatly rich and aristocratic families, but when they adopted the life
of mendicants at Vrndavana, superfcially they appeared to be in wretched
conditions of life, but factually they were the richest of all in spiritua
values. Such mahibhiavatas, or first-grade devotees, although moving
amongst men, are not contaminated by honor or insult, hunger or satisfac
tion, by sleep or wakefulness, which are all resultant actions of the three
modes of material nature. Similarly, some of them are engaged in worldly
dealings, yet are unaffected. Unless these neutralities of life are there, one
cannot be considered situated in transcendence. The Divinity and His
associates are on the same transcendental plane, and their glories- are
always sanctified by the action of yogamiyi, or the internal potency of
the Lord. The devotees of the Lord are always transcendental, even if
they are sometimes found to have fallen in their behavior. The Lord
emphatically declares in the Bhagavad-giti (Bg. 9.30) that even if an
unalloyed devotee is found to be fallen due to a previom material contami
nation, he is nevertheless to be accepted as fully transcendental because of
his being engaged cent percent in the devotional service of the Lord. The
Lord protects him always because of his rendering service unto Him, and
the fallen conditions are to be considered accidental and temporary. They
w vanish in no time.
TEXT 39
tarh menire 'bali miphi
strairwrh cinuvratarh rahaft
aprmira-vido bhartur
isvararh matayo yathi
[Canto l, Ch. ll
tam-unto Lord Sr Krla; menire-took it for granted; abalft
delicate; miphif-because of simplicity; strairwm-one who is dominated
by his wife; ca-also; anuvrtam-follower; rhaft -1one1y place; aprmira
vida-unaware of the extent of glories; bhartu[-of their husband;
ivaram-the supreme controller; matayaft -thesis; yathi-as it is.
TRANSLATION
The simple and delicate women truly thought that the Lord Sri Kfpa,
their beloved husband, followed them and was dominated by them. They
were unaware of the extent of the gories of their husband, as the atheists
are unaware of Him as the supreme controller.
PURPORT
Even the transcendental wives of Lord Sr Krpa did not know com
pletely the unfathomable glories of the Lord. This ignorance is not mun
dane because there is some action of the internal potency of the Lord in
the exchange of feelings between Him and His eternal associates. The Lord
exchanges transcendental relations in five ways, as proprietor, master,
friend, son and lover, and in each of these pastimes He plays fully by the
potency of yogamiyi, the internal potency. He plays exactly like an equal
fiend with the cowherd boys or even with friends like Auna. He plays
exactly like a son in the presence of Y asodamata, He plays exactly like a
lover in the presence of the cowherd damsels, and He plays
exactly like a husband in the presence of the queens of Dviraka. Such
devotees of the Lord never think of the Lord as the Supreme, but think of
Him exactly as a common friend, a pet son or a lover or husband very
much dear to heart and soul. That is the relation between the Lord and
His transcendental devotees, who act as His associates in the spiritual sky
Text 39]
Lrd a's Entrance in Dvaraka 605
where there are innumerable V aikuptha planets. When the Lord descends,
He does so along with His entourage to display a complete picture of the
transcendental world where pure love and devotion for the Lord prevail
without any mundane tinge of lording it over the creation of the Lord.
Such devotees of the Lord are all liberated souls, perfect representations
of the marginal or internal potency in complete negation of the infuence
of the external potency. The wives of Lord Kfpa were made to forget the
immeasurable glories of the Lord by the internal potency so that there
might not be any faw of exchange, and they took it for granted that the
Lord was a henpecked husband, always followng them in lonely places. In
other words, even the personal associates of the Lord do not know Him
perfectly well, so what do the thesis writers or mental speculators know
about the transcendental glories of the Lord? The mental speculators
present different theses as to His becoming the causes of the creation, the
ingedients of the creation or the material and efficient cause of the
creation, etc., but a this is but partial knowledge about the Lord.
Factually they are as ignorant as the common man. The Lord can be known
by the mercy of the Lord only, and by no other means. But since the
dealings of the Lord wth His wives are based on pure transcendental love
and devotion, the wives are a on the transcendental plane without
material contamination.
Thus end the Bhaktivedanta purorts of the First Canto, Eleventh
Chapter, of the Srimad-Bhagavatam, entitled "Lord Kr!la's Entrance into
Dviraki. "
CHAPTER TWELVE
Birth of Emperor ParTk$it
TEXT I
'e
3 im 1
\ Pl: : II II
5aunaka uvica
a.vatthimnopasrtena
brahma-sirH r-tejasi
uttariyi hato garbha
ienijivitaf punaf
sri saunakab uvaca-the sage Saunaka said;asvatthamna-of Asvatthama
(the son of Drola); upasrtena-by release of; brahma-Srfri-the invin
cible weapon; brahmistra; uru-tejasi-by high temperature; uttariyi-of
Uttara (mother of Pait); hataf-being spoiled; garbha-womb; iena
by the Supreme Lord; ajvitaf-brought to life;punaf.-again.
TRANSLATION
The sage Saunak said: The womb of Uttara, mother of Maharaja
Pt, was spied by the dreadfl and invincible brahmastra weapon
releasd by ASatthama. But Maharaja Parit was save by the Supreme
Lord.
PURPORT
The sages assembled in the forest of N aimiira!ya inquired from
Suta Gosvami about the birth of Maharaja Pait, but i course of the
narration other topics like the release of brahmistra by the son of DroQa,
607
his punishment by Arjuna, Queen Kuntdev's prayers, the Pa!lavas' visit
to the place where Blumadeva was lying, his prayers and thereafter the
Lord's departure for Dvaraka were discussed. His arrival at Dvaraka and
residing with the sixteen thousand queens, etc., were narrated. They were
absorbed in hearing such descriptions, but now they wanted to turn to the
original topic, and thus the inquiry was made by Saunaka i. So the sub
ject of the release of the brahmistra weapon by ASvatthama is renewed.
TEXT 2
: u ': 1
f 1 II II
tasya janma mahi-buddhef
karmirti ca mahitmanaf.
nidhanarh ca yathaivisit
sa pretya gatavn yathi
tasya-his (of Maharaja Parkit);janma-birth; mahi-buddhef-of great
intelligence; karmiri-activities; ca-also; mahi-itmanaf-of the great
devotee; nidhanam-demise; ca-also; yathi-as it was; eva-of course;
isit-happened; saf-he;pretya-destination after death; gatavin-achieved;
yathi-as it were.
TRANSLATION
How was the great Empror Pait, who was a highly intelligent and
great devotee, born in that womb? How did his death take place, and what
did he achieve after his death?
PURPORT
The King of Hastinapura (now Delhi) used to be the Emperor of the
world, at least till the time of the son of Emperor Parlkit. Maharaja
PanKit was saved by the Lord in the womb of his mother, so he could
certainly be saved fom an untimely death due to the i wl of the son of
a brihmara. Because the age of Kali began to act just after the assumption
of power by Maharaja Parlkit, the first sign of misgivings was ex
hibited in the cursing of a greatly intelligent and devoted king like
Text 3) Birth of Emperor Parit
609
Maharaja Parlkit. The king is the protector of the helpless citizens,
and their welfare, peace and prosperity depend on him. Unfortunately,
by the instigation of the fallen age of Kali, an unfortunate brihmaTa's
son was employed to condemn the innocent Maharaja Pariit, and so the
King had to prepare himself for death within seven days. Maharaja
Parit is especially famous a one who is protected by VilIu, and when he
was unduly cursed by a brihmaTa's son, he could have invoked the mercy
of the Lord to save him, but he did not want to because he was a pure
devotee. A pure devotee never asks the Lord for any undue favor. Maharaja
PanKit knew that the curse of the brihmaTa 's son upon him was un
justified, as everyone else knew, but he did not want to counteract it
because he knew also that the age of Kali had begun and that the first
symptom of the age, namely degradation of the highly talented brihmaTa
community, had also begun. He did not want to interfere with the cur
rent of the time, but he prepared himself to meet death very cheerfully
and very properly. Being fortunate, he got at least seven days to prepare
himself to meet death, and so he properly utilized the time in the associa
tion of Sukadeva Gosvami, the great saint and devotee of the Lord.
TEXT3
l t t I
W! ' 1: II II
tad idarh srotum icchimo
gaditurh yadi manyase
brihi na sraddadhininirh
yasya jninam adic chuka[
tat-all; idam-this; srotum-to hear; icchima[-all willing; gaditum
to narrate; yadi-if; manyase-you think; brhi-please speak, na[-we;
srddadhininim-who are very much respectful; yasya-whose; jninam
transcendental knowledge; adit-delivered; suka[-Sr Sukadeva Gosvami.
TRANSLATION
We a resptfully want to hear about h [Maharaja Parit l to
whom Sukadeva Gosvam imparted tansendental knowledge. Please
spak on this matter.
610 Srimad-Bhaavatam [Canto I, Ch. 12
PURPORT
Sukadeva Gosvar imparted transcendental knowledge to Maharaja
Pariit during the remaining seven days of his life, and Maharaja Parkit
heard him properly, just like an ardent student, and the effect of such a
bona fide hearing and chanting of $rmad-Bhigavatam was equally shared
by both the hearer and the chanter. Both of them were benefited. Out
of the nine different transcendental means of devotional service of the
Lord prescribed in the Bhigavatam, either all of theri, or some of them or
even one of them, are equally beneficial if properly discharged. Maharaja
Panit and Sukadeva Gosvami were serious performers of the frst two
important items, namely the process of chanting and the process of hearing,
and therefore both of them were successful in their laudable attempt.
Transcendental realization is attained by such serious hearing and chanting
and not otherwise. There is a type of spiritual master and disciple much
advertised in this age of Kali. It is said that the master injects spiritual
force into the disciple by an electrical current generated by the master, and
the disciple begins to feel the shock. He becomes unconscious, and the
master weeps for his exhausting his store of so-called spiritual assets. Such
bogus advertisement is going on in this age, and the poor common man is
becomi. ng the victim of such advertisement. We do not find such folk tales
in the dealings of Sukadeva Gosvami and his great disciple Maharaja
Parit. The sage recited $rmad-Bhigavatam in devotion, and the great
King heard him properly. The King did not feel any shock of electrical
current from the master, nor did he become unconscious while receiving
knowledge from the master. One should not, therefore, become a victim
of these unauthorized advertisements made by some bogus representative
of Vedic knowledge. The sages of Naimia!.ya were very respectful in
hearing about Maharaja Parikit because of his receiving knowledge from
Sukadeva Gosvar by means of arent hearng. Ardent hearing from the
bona fide master is the only way to receive transcendental knowledge, and
there is no need for medical performances or occult mysticism for miracu
lous effects. The process is simple, but only the sincere party can achieve
the desired result.
TEXT4

a:-
-
: 1
f::: ftif II II
Text 4]
Birth of Emperor Parit
suta uvica
apipalad dharma-rijaf
pit.rvad raijayan prajif
nifsprhaf sara-kamebh yaf
krTa-pidinusevayi
611
sri sutaf uvica-Sr1 Suta Gosvam! said;apipalat-administered prosperi
ty; dharma-rijaf-King Yudhithira; pitrvat-exactly like his father;
rijayan-pleasing; prajif-all those who took birth; nifsprhaft-without
personal ambition; sara-all; kimebhya[-from snse gratification; krTa
pida-the lotus feet of Lord Sri K
r
la; anusevayi-by dint of rendering
continuous service.
TRANSLATION
Sri Sita Gosvami said: Emperor Yudhi!thira administered generously
to everyone during his reign. He was exactly like his father. He had no
personal ambition and was freed from al sorts of sens gratification b
cause of h continuous service unto the lotus feet of the Lord Sri K!la.
PURPORT
As mentioned in our introduction, "There is a need for the science of
K
r
!l
a in human society for all the suffering humanity of the world, and
we simply request the leading personalities of a nations to take to the
science of Kr
!
la for their own good, for the good of society, and for the
good of all the people of the world." So it is confirmed herein by the
example of Maharaja Yudhithira, the personality of goodness. In India
the people hanker after Rima-rijya because the Personality of Godhead
was the ideal king and all other kings or emperors in India controlled the
destiny of the world for the prosperity of every living being who took
birth on the earth. Herein the word prajif is significant. The etymological
import of the word is "that which is born." On the earth there are many
species of life, from the aquatics up to the perfect human beings, and all
are known as prjis. Lord Brahma, the creator of this particular universe,
i known as the prajipati because he is the grandfather of all who have
taken birth. Thus praji is used in a broader sense than it is now used. The
king represents all living beings, the aquatics, plants, trees, the reptiles, the
birds, the animals and man. Every one of them is a part and parcel of the
Supreme Lord (Bg. 14.4), and the king, being the representative of the
Supreme Lord, is duty-bound to give proper protection to every one of
them. This is not the case with the presidents and dictators of this de
moralized system of administration where the lower animals are given no
protection while the higher animals are given so-called protection. But
this is a great science which can be learned only by one who knows the
science of K[ By knowing the science of Kr!.a, one can become the
most perfect man in the world, and unless one has knowledge in this
science, all qualifications and doctorate diplomas acquired by academic
education are spoiled and useless. Maharaja Yudhithira knew this science
of Kr!la very well, for it is stated here that by continuous cultivation of
this science, or by continuous devotional service to Lord Kr!a, he ac
quired the qualification of administering the state. The father is sometimes
seemingly cruel to the son, but that does not mean that the father has lost
the qualification to be a father. A father is always a father because he has
always the good of the son at heart. The father wants every one of his sons
to become a better man than himself. Therefore, a king like Maharaja
Yudhithira, who is the personality of goodness, wanted everyone under
his administration, especially human beings who have better developed
consciousness, to become devotees of Lord Kr!la so that everyone can
become free from the trifles of material existence. Hi s motto of adminis
tration was all good for the citizens, for as personified goodness, he knew
perfectly well what is actually good for them. He conducted the adminis
tration on that principle, and not on tht- rikasi or demonic principle of
snse gratification. As an ideal king, he had no personal ambition, and
there was no place for sense gratification because all h senses at all times
were engaged in the loving service of the Supreme Lord, which includes
the partial service to the living beings who form the parts and parcels of the
complete whole. Those who are busy rendering service to the parts and
parcels, leaving aside the whole, only spoil time and energy, as one does
when watering the leaves of a tree without waterng the root. If water is
poured on the root, the leaves are enlivened perfectly and automatically,
but if water is poured on the leaves only, the whole energy is spoiled.
Maharaja Yudthira, therefore, was constantly engaged in the service of
the Lord, and thus the parts and parcels of the Lord, the living beings under
hs careful administration, were perfectly attended with a comforts in
this life and all progress in the next. That is the way of perfect management
of state administration.
TEXTS
tmTI
l N II II
Text 6] Birth of Emperor Parit
sampada[ kratavo loki
mahi bhritaro mahi
jambi-dvipidhipatyarh ca
yasas ca tridivarh gatam
613
sampada[-opulence; kratava- sacrifices; loki[-future destination;
mahii-the queens; bhritara[-the brothers; mahi-the earth; jambi
dvipa-the globe or planet of our residence; adhipatyam-sovereignty;
ca-also; yasa[-fame ; ca-and; tridivam-celestial planets; gatam-spread
over.
TRANSLATION
News even reached the celestial planets about Maaraja Yudhithira's
worldly possessions, the sacrifices by which he would attain a better
destination, his queen, his stalwart brothers, his extensive land, his
sovereignty over the planet earth, and his fame, etc.
PURPORT
Only a rich and great man's name and fame are known all over the
world, and the name and fame of Maharaja Yudhithira reached the
hgher planets because of his good administration, worldy possessions,
gorious wife Draupad, the strength of his brothers Bh'ma and Arjuna, and
his solid sovereign power over the world, known as Jambidvipa. Here the
word loka is significant. There are different lokas or higher planets scat
tered all over the sky, both material and spiritual. A person can reach them
by dint of his work in the present life, as stated in the Bhagavad-giti
(Bg. 9.25). No forceful entrance is allowed there. The tiny material scien
tists and engineers who have discovered vehicles to travel over a few thou
sand miles in outer space will not be allowed entrance. That is not the way
to reach the better planets. One must qualify himself to enter into such
happy planets by sacrifice and service. Those who are sinful in every step
of life can expect only to be degraded into animal life to suffer more and
more the pangs of material existence, and this is also stated in the
Bhagavad-giti (Bg. 16.19). Maharaja Yudhithira's good sacrifices and
qualifications were so lofty and virtuous that even the residents of the
higher celestial planets were already prepared to receive him as one of
them.
TEXT6
a: tom : ,
: 1111
'
614 Srimad-Bhaavata
kim te kimi[. sura-spirhi
mukunda-manaso dviji[.
adhijahur mudam ria
kudhitasya yathetare
[Canto 1, Ch. 12
kim-what for; te-ail those; kimi-objects of sense enjoyment; sura
of the denizens of heaven; sparhi[.-aspiratons; mukunda-manasa[-of one
who is already God conscious; dviji[.-0 brihma"as; adhijahu[.-could
satisfy; mudam-pleasure; rijfi a-of the king; kudhitasya-of the hungry;
yathi-as it is; itare-in other things.
TRANSLATION
0 brahma!las, the opulence of the King was so enchanting that the
denizens of heaven aspired for it. But bcause he wa absorbed in the
service of the Lord, nothing could satisfy him except the Lord's service.
PURPORT
There are two things in the world which can satisfy living beings. When
one is materially engrossed, he is satisfied only by sense gratification, but
when one is liberated from the conditions of the material modes, he is
satisfied only by rendering loving service for the satisfaction of the Lord.
This means that the living being is constitutionally a servitor, and not one
who is served. Being illusioned by the conditions of the external energy,
one falsely thinks himself to be the served, but actually he is not served;
he is servant of the senses like lust, desire, anger, avarice, pride, madness
and intolerance. When one is in his proper senses by attainment of spiritual
knowledge, he realizes that he is not the master of the material world but
is only a servant of the senses. At that time he begs for the service of the
Lord and thus becomes happy without being illusioned by so-called mate
rial happiness. Maharaja Yudhithira was one of the liberated souls, and
therefore for him there was no pleasure in a vast kingdom, good wife,
obedient brothers, happy subjects and prosperous world. These blessings
automatically follow for a pure devotee, even though the devotee does not
aspire for them. The example set herein is exactly suitable. It is said that
one who is hungry is never satisfied by anything other than food.
The whole material world is full of hungry living beings. The hunger is
not for good food, shelter or sense gratification. Te hunger i for the
spiritual atmosphere. Due to ignorance only they think that the world is
Text 7) Birth of Emperor Parit 615
not satisfied because there is not sufficient food, shelter, defense and ob
jects of sense gratification. This is called illusion. When the living being is
hungry for spiritual satisfaction, he is misrepresented by material hunger.
But the foolish leaders cannot see that even the people who are most
sumptuously materially satisfied are still hungry. And what is their hunger
and poverty? This hunger is actually for spiritual food, spiritual shelter,
spiritual defense and spiritual sense gratification. These can be obtained in
the association of the Supreme Spirit Lord Sri Kfpa, and therefore one
who has them cannot be attracted by the so-called food, shelter, defense
and sense gratification of the material world, even if they are relished by
the denizens of the heavenly planets. Therefore, in the Bhagavad-giti it is
said by the Lord (Bg. 8.16) that even in the topmost planet of the universe,
namely the Brahmaloka, where the duration of life is multiplied by millions
of years by earth calculation, one cannot satisfy his hunger. Such hunger
can only by satisfied when the living being is situated in immortality, which
is attained in the spiritual sky far, far above the Brahmaloka, in the
association of Lord Mukunda, the Lord who awards His devotees the
transcendental pleasure of liberation.
TEXT7
i': w
I
cq II \ II
mitur garbha-gato viraf
sa tadi bhrgu-nandana
dadara puram kaicid
dahyamino'stra-tejasi
mitu[-mother; garbha-womb; gataf-being situated there; vira[-the
great fighte; saf-child Par1kit; tadi-at that time; bhrgu-nandana-0 son
of Bhfgu; dadar5a-could see; puram-the Supreme Lord; kaicit-as
someone else; dahyaminaf-suffering from being burned; astra-the
brahmistr; tejasi-temperature.
TRANSLATION
0 son of Bhfgu [ Saunaka) , when the child Pan"it, the great fighter,
was in the womb of h mother Uttara and was sffering from the burning
heat of the brahmasta [thrown by ASatthama), he could obsrve the
Supreme Lord coming to him.
PURPORT
Death generally involves remaining in trance for seven months. A living
being, according to his own action, is allowed to enter into the womb of a
mother by the vehicle of a father's semina, and thus he develops his de
sired body. This is the law of birth in specific bodies according to one's
past actions. When he is awake from trance, he feels the inconvenience of
being confined within the womb, and thus he wants to come out of it and
sometimes fortunately prays to the Lord for such liberation. Maharaja
Pariit, while in the womb of his mother, was struck by the brahmistr
released by Asvatthama, and he was feeling the burning heat. But because
he was a devotee of the Lord, the Lord at once appeared Himself within
the womb by His all-powerful energy, and the child could see that someone
else had come to save him. Even in that helpless condition, the child
Parikit endured the unbearable temperature due to his being a great
fgter by nature. And for this reason the word v'ral) has been used.
TEXTS
1
II ( II
ahgutha-mitrm amalmh
sphurat-purata-maulinam
apivyadaranam syimam
taidvisasam acyutam
angutha-by the measure of a thumb; matram-only; amalam-tran
scendental; sphurt-blazing; purata-gold; maulinam-helmet; apivya
very beautiful; darsanam-to look at; syimam-blackish; tait-lightning;
v sasam-clothing; acyutam-the Infallible (Lord).
TRANSLATION
He [the Lord) was only thumb hig, but He was all transendental.
He had a very beautiful, blackish, infallible body, and He wore a dres of
lightning yellow and a helmet of blazing gold. Thus He wa seen by the
child.
Text 9)
TEXT9
srimad-dirgha-catur-bihum
tapta-kiicana-kurpalam
katajakath gadi-pi[im
itmana saroato diam
paribhramantam ulkibhim
bhrimayantam gadim muhu
617
srmat-eniched; dirgha-prolonged; catur-bihum-four-handed; tapta
kiicana-molten gold; kurpalam-earngs; kataja-akam-eyes with the
redness of blood; gad -pi rim-hand wth a club; itmana-own; saratal
all; diSam-around; paribhramantam-loiterng; ulkibhim-like shooting
stars; bhrimayantam-encircling; gadim-the club; muhu-constantly .
. TRANSLATION
The Lord wa enriched with four hands, earrings of molten gold and
eyes blood red with fury. As He loitered about, His club constantly en
circled Him like a shooting star.
PURPORT
It is said in the Brahma-samhiti (Ch. V) that the Supreme Lord Govinda
by His one plenary portion enters into the halo of the universe and dis
tributes himself as Paramatma, or the Supersoul, not only within the heart
of every living being, but also within every atom of the material elements.
Thus the Lord is all-pervading by His inconceivable potency, and thus He
entered the womb of Uttara to save His beloved devotee Maharaja Pariit.
In the Bhagavad-giti (Bg. 9.13) the Lord assured everyone that His devotees
are. never to be vanquished. No one can kill a devotee of the Lord because
he is protected by the Lord, and no one can save a person whom the Lord
desires to kill. The Lord is all-powerful, and therefore He can both save
and k as He likes. He became vsible to His devotee _Maharaja Parkit
618 Srmad-Bhagavata [Canto I, Ch. 12
even in that awkward position (in the womb of his mother) in a shape just
suitable for his vision. The Lord can become bigger than thousands of
universes and can become smaller than an atom at the same time. Merciful
as He is, He becomes just suitable to the vision of the limited living being.
He is unlimited. He is not limited by any measurement of our calculation.
He can become bigger than what we can think of, and He can become
smaller than what we can conceive. But in all circumstances He is the same
all-powerful Lord. There is no difference between the thumblike Vigm in
the womb of Uttarl and the full-fedged Narlyapa in the Vaikup.tha-dhama,
the kingdom of Godhead. He accepts the form of arca-vigrha (worshipable
Deity) just to accept service from His different incapable devotees. By the
mercy of the arca-viraha, the form of the Lord in material elements, the
devotees who are in the material-world can easily approach the Lord,
although He is not conceivable by the material senses. The arca-viraha
is therefore an all-spiritual form of the Lord to be perceived by the
material devotees; such arca-viraha of the Lord is never to be considered
material. There is no difference between matter and spirit for the Lord,
although there is a gulf of difference between the two in the case of the
conditioned living being. As for the Lord, there is nothing but spiritual
existence, and there is nothing except spiritual existence for the pure
devotee of the Lord in his intmate relation with the Lord.
TEXT 10
3: ( ; t: I
( IJoJJ
atra-teja sva-gadayi
niiram iva gopati
vidhamantam sannikare
paryaikata ka ityasau
astr-teja-radiation of the brahmistra; sva-gadayi-by means of His
own club; niiram-drops of dew; iva-le; gopat-the sun; vidhamantam
-act of vanishing; sannikare-nearby; paryaikata-obsering; kaf-who;
ityasau-this body.
TRANSLATION
The Lord was thus engaged in vanquishing the radiation of the
brahmla, just as the sun evaporates a drop of dew. He was observed by
the child, who thought it to b Him.
Text ll) Birth of Emperor Part
TEXT ll
a fC: I

"
f m (f: 11
vidhuya tad ameyitmi
bhagavin dharmagub vibhu[
miato dasamisasya
tatraivintardadhe hari[
619
vidhuya-having completely washed off; tat-that; ameyttmi-the all
pervading Supersoul; bhaavin-the Personality of Godhead; dharmagup
the protector of righteousness; vibhu[-the Supreme; miata[l-while
observing; dasanuisas
y
a-f one who is dressed by all direcions; /a/ra eva
then and there; anta[-out of sight; dadhe-became; hari[l-the Lord.
TRANSLATION
While thus being observed by the child, the Supreme Lord Personality
of Godhead, the Supersoul of everyone and the protector of the righteous,
who stretches in a directons and who i unlimited by time and space,
disappared at once.
PURPORT
Child Parikit was not observing a living being who is limited by time
and space. There is a gulf of difference between the Lord and the individu
al living being. The Lord is mentioned herein as the supreme living being
unlimited by time and space. Every living being is limited by time and
space. Even though a living being is qualitatively one with the Lord, still
quantitatively there is a great difference between the Supreme Soul and
the common individual soul. In the Bhagavad-giti both the living beings
and the Supreme Being are said to be all-pervading (yena sarvam idam ta
tam), yet there is a difference between these two kinds of all-pervasiveness.
A common living being or soul can be all-pervading within his own limited
body, but the supreme living being is all-pervading in all space and all time.
A common living being cannot extend its influence over another common
living being by its all-pervasiveness, but the Supreme Supersoul, the
Personality of Godhead, is unlimitedly able to exert His influence over all
places and all times and over all living beings. And because He is all
pervasive, unlimited by time and space, He can appear even within the
womb of the mother of child Parit. He is mentioned herein as the
protector of the righteous. Anyone who is a surrendered soul unto the
Supreme is righteous, and he is specifically protected by the Lord in a
circumstances. He is the indirect protector of the unrighteous also, for He
rectifies their sins through His external potency. The Lord is mentioned
herein as one who is dressed in the ten directions. This means dressed with
garments on ten sides, up and down. He is present everywhere and can
appear and disappear at His wl from everywhere and anywhere. His
disappearance from the sight of the child PanKit does not mean that He
appeared on the spot from any other place. He was present there, and even
after His disappearance He was there, although invisible to the eyes of the
child. This material covering of the effulgent firmament is also something
like a womb of the mother nature, and we are all put into the womb by
the Lord, the father of all living beings. He is present everywhere, even in
this material womb of mother Durga, and amongst those who deserve to
see the Lord.
TEXT 12
tatal saroa-gu[odarke
sinukula-grahodaye
jajne vamsa-dharal pi[Or
bhuyal pirtur ivaujasi
tatal-thereupon; sara-all; gra-good signs; udarke-having gradually
evolved; sinukula-all favorable; gahodaye-constellation of stellar influ
ence; jajie-took birth; vamsa-dharl-heir apparent; p[tof-of Pat_u;
bhuyal-being; pi[ult iva-exactly like Papcu; ojasi-by prowess.
TRANSLATION
Thereupon, when all the good signs of the zoiac gradually evolved,
the heir apparent of Papc;u, who would b exactly like him in prowes,
took birth.
Text l2j Birth of Empror Pariit 621
PURPORT
Astronomical calculations of stellar influences upon a living being are
not suppositions but are factual, as confirmed in Srimad-Bhigavatam.
Every living being is controlled by the laws of nature at every minute, just
as a citizen is controlled by the influence of the state. The state laws are
grossly observed, but the laws of material nature, being subtle to our gross
understanding, cannot be experienced grossly. As stated in the Bhagavad
giti (Bg. 3.9), every action of life produces another reaction, which is
binding upon us, and only those who are acting on behalf of Yajna (Vigm)
are not bound by reactions. Our actions are judged by the higher authori
ties, the agents of the Lord, and thus we are awarded bodies according to
our activities. The law of nature is so subtle that every patt of our body
is infuenced by the respective stars, and a living being obtains his working
body to fulfill his terms of imprisonment by the manipulation of such
astronomical influence. A man's destiny is therefore ascertained by the
birthtime constellation of stars, and a factual horoscope is made by a
learned astrologer. It is a great science, and misuse of a science does not
make it useless. Maharaja Parit or even the Personality of Godhead
appear in certain constellations of good stars, and thus the influence is
exerted upon the body thus born at an auspicious moment. The most
auspicious constellation of stars takes place during the appearance of the
Lord on this material world, and it is specifically called jayanti and is not
to be abused for any other purposes. Maharaja PanKit was not only a
great katriya emperor, but also a great devotee of the Lord. Thus he
cannot take his birth at any inauspicious moment. As a proper place and
time i selected to receive a respectable personage, so also to receive a
personality like Maharaja Parikit, who is especially cared for by the
Supreme Lord, a suitable moment is chosen when all good stars assembled
together to exert their infuence upon the King. Thus he took his birth
just to be known as the great hero of Srimad-Bhiavatam. This suitable
arrangement of astral influences is never a creation of man's will, but is
the arrangement of the superior management of the agency of the Supreme
Lord. Of course, the arrangement is made according to the good or bad
deeds of the living being. Herein lies the importance of pious acts per
formed by the living being. By pious acts only can one be allowed to get
good wealth, good education and beautiful featres. The samskiros of the
school of sanitana-dharma (man's eternal engagement) are highiy suitable
for creating an atmosphere for taking advantage of good stellar influences,
622
Srimad-Bhaavatam [Canto 1, Ch. 12
and, therefore, Garbhidhana-samskiram, or the first seedling purificatory
process prescribed for the higher castes, is the beginning of all pious acts to
receive a good, pious and intelligent class of men in human society. There
will be peace and prosperity in the world due to good and sane population
only; there is hell and disturbance only because of the unwanted insane
populace addicted to sex indulgence.
TEXT 13
s6 0 fdt: I
flcr:
tasya pritamani riji
viprair dhaumya-k.ridibhi
jitakam kirayimisa
vicayitvi ca mangalam
tasya-his; pr1tamanifl -satisfied; r-King Yudhithira; viprai-by the
learned brihmarws; dhaumya-Dhaumya; k.ra-Jrpa; idibhi-and others
also; jitakam-one of the purificatory processes performed just after the
birth of a child; kiryimisa-had them performed; vicayitvi-by recitation;
ca-also; mahglm-auspicious.
TRANSLATION
King Yudhthira, who was very stisfied with the birth of Maharaja
Part, had the purificatory proess of birth performed. Learned brah
ma!s, headed by Dhaumya and .fpa, reited auspicious hymns.
PURPORT
There is a need for a good and inteligent class of brihma[laS who are
expert in performing the purificatory processes prescribed in the system
of va'lisrama-dharma. Unless such purificatory processes are performed,
there is no possibility of good population, and in the age of Kali the
population all over the world is of sidra quality or lower for want of this
purificatory process. It is not possible, however, to revive the Vedic process
of purification in this age for want of proper facilities and good brihmapas,
but there is the Pncaritrika system also recommended for this age. The
Text 13) Birth of Emperor Pariit
623
Piicaritric system acts on the sidra class of men, supposedly the popula
tion of the Kali-yuga, and it is the prescribed purificatory process suitable
to the age and time. Such a purificatory process is allowed only for
spiritual upliftment and not for any other purpose. Spiritual upliftment is
never conditioned by higher or lower parentage.
After the Garbhidhana purificatory process, there are certain other
sarhskii ras like Simantonnayana, Sadhabhakarwm, etc., during the period
of pregnancy, and when the child is born the first purificatory process is
jitakarman. This was performed duly by Maharaja Yudhithira with the help
of good and learned brihma[aS like Dhaumya, the royal priest, and
Kpad.rya, who was not only a priest but also a great general. Both these
learned and perfect priests assisted by other good brihma[as were em
ployed. by Maharaja Yudhithira to perform the ceremony. Therefore all
the sarhskiras or purificatory processes are not mere formalities or social
functions only, but they are all for practical purposes and can be success
fully performed by expert brihma[aS like Dhaumya and Krpa. Such
brihma[aS are not only rare but also not available in this age, and there
fore, for the purpose of spiritual upliftment in this fallen age, the Go
svarriis prefer the purificatory processes under Pincaritrika formulas to the
Vedic rites.
Kpacarya is the son of the geat Ji Sardban and was born in the
family of Gautama. The birth is said to be accidental. By chance, the great
Ji Sardban met ]anapadi, a famous society girl of heaven, and the Ji
Sardban discharged semina in two parts. By one part immediately a male
child and by the other part a female child were born as twins. The male
child was later on known as Krpa, and the female child was known as Kpi.
Maharaja Santanu, while engaged in chase in the jungle, picked up the
children and brought them up to the brahminical status by the proper
purificatory process. Kpacarya later on became a great general like
Drol)acarya, and his sister was married to Drol)acarya. K{pacarya later on
took part in the Battle of Kuruketra and joined the party of Duryodhana.
Kpacarya helped kill Abhimanyu, the father of Maharaja Pariit, but he
was still held in esteem by the family of the Pap.?avas due to his becoming
as great a brihma[a as Drol)acarya. When the Pap?avas were sent to the
forest after being defeated in the gambling game with Duryodhana,
Dhrtaritra entrusted the Pap?avas to Kpacarya for guidance. After the
end of the battle, Kpacarya again became a member of the royal assembly,
and he was caled during the birth of Maharaja Pariit for recitation of
auspicious Vedic hymns to make the ceremony successful. Maharaja
Yudhithira, while quitting the palace for his great departure to the
Himalayas, entrusted lpacarya with Maharaja Parikit as his disciple, and
he left home satisfied because of lfpacarya's taking charge of Maharaja
Pariit. The great administrators, kings and emperors were always under
the guidance of learned brihmarws like lfpacarya and thus were able to
act properly in the discharge of political responsibilities.
TEXT 14
r 'Ji lIq I
SI; : i II \ll
hirar-yarh girh mahir grimin
hasty-a5vin nratir varin
pridit svannarh ca viprebhya
praji-tirthe sa tirthavit
hirar-yam-gold; gim-cows; mhim-land; grimin-villages; hasti
elephants; a5vin-horses; n.rati-the King; varin-rewards; pridt-gave
in charity; svannam-good food grains; ca-and; viprebhya-unto the
brihmar-as; praji-tirthe-on the occasion of giving in charity on the
birthday of a son; sa-he; tirtha-vit-one who knows how, when and
where charity is to be given.
TRANSLATION
Upon the birth of a son, the King, who knew how, where and when
charity should b gven, gave gold, land, villages, elephants, horss and
good food grains to the brahmas.
PURPORT
Only the brihmar-as and sannyisi are authorized to accept charity from
the householders. In all the different occasions of sarhskiras, especially
during the time of birth, marriage and death, wealth is distributed to the
brihmar-as because the brihmaras give the highest quality of service in
regards to the prime necessity of humankind. The charity was substantial
in the shape of gold, land, villages, horses, elephants and food grains, with
other materials for cooking complete foodstuff. The brihmar-as were not,
therefore, poor in the actual sense of the ter.. On the contrary, because
Text 15]
625
they possessed gold, land, villages, horses, elephants and sufficient grains,
they had nothing to earn for themselves. They would simply devote them
selves to the well-being of the entire society.
The word tzrthavit is significant because the King knew well where and
when charity has to be given. Charity is never unproductive nor blind. In
the sistras charity was offered to persons who deserve to accept charity by
dint of spiritual enlightenment. The so-called Daridra-Naraya!la, a miscon
ception of the Supreme Lord by unauthorized persons, is never to be
found in the sistras as the object of charity. Nor can a wretched poor man
receive much munificent charity in the way of horses, elephants, land and
villages. The conclusion is that the intelligent men, or the brihmar-as
specifically engaged in the service of the Lord, were properly maintained
without anxiety for the needs of the body, and the King and other house
holders gladly looked after all their comforts.
It is enjoined in the sistras that as long as a child is joined with the
mother by the navel pipe, the child is considered to be of one body with
the mother, but as soon as the pipe is cut and the child is separated from
the mother, the purificatory process of jitakarman is performed. The admin
istrative demigods and past forefathers of the family come to see a newly
born child, and such an occasion is specifically accepted as the proper time
for distributing wealth to the right persons productively for the spiritual
advancement of society.
TEXT 15
I m !iI
S .II II
tam icur brihmar-is tufti
rijinam pra5ryinvitam
ea hy asmin prji-tantau
purir-im paurava1abha
tam-unto him; Ucuh-addressed; br hmar-i-the learned brihmar-as;
tuJi-very much satisfied; rijinam-unto the king; prsrayinvitam-very
much obliging;ef-this; hi-certainly; as min-in the chain of; prj-tantau
-descending line; purir-im-of the Purus; paurav-nabha-the chief among
the Purus.
626
Srimad-Bhagavatam [Canto I, Ch. 12
TRANSLATION
The learned brahmas, who were very satisfied with the charities of
the King, addressed him as the chief amongst the Purus and informed him
that his son was certainly in the line of descent from the Purus.
TEXT 16
i r 4 I
m i Sfi3II II
daiveniprtihitena
sukle sarhsthim upeyui
r to vo 'nugrhirthiya
virmni prabha-virmni
daivena-by supernatural power; apratihitena-by what is irresistible;
sukle-unto the pure; sarsthim-destruction; upeyui-having been en
forced; ritaf-restored; vaft -for you; anugraha-arthiya-for the sake of
obliging; viryuni-by the all-pervasive Lord; prabha-viruni-by the all
powerful.
TRANSLATION
The bramas said: This spotless son is restored by the all-powerful
and all-pervasive Lord Viu, the Personality of Godhead, in order to oblige
you. He was saved when he was doomed to b destroyed by an irresistible
suprnatural weapon.
PURPORT
The child Parikit was saved by the all-powerful and all-pervasive Vi!lu
(Lord Kr!la) fo_ two reasons. The first reason is that the child in the
wor b of his mother was spotless due to his becoming a pure devotee of the
Lord. The second reason is that the child was the only surviving male
descendant of Puru, the pious forefather of the vrtuous King Maharaja
Yudhithira. The Lord wants to continue the line of pious kings to rule
over the earth as His representatives for actual progress of a peaceful and
prosperous life. After the Battle of Kuruketra, even up to the next genera
tion of Maharaja Yudhithira was annihilated, and there were none who
could generate another son in the great royal family. Maharaja Parikit,
the son of Abhimanyu, was the only surviving heir apparent in the family,
and by the irresistible supernatural brahmistra weapon of Asvatthama, he
was forced to be annihilated. Lord Krrta is described herein as Virtu, and
this is also significant. Lord Kr1la, the original Personality of Godhead,
does the work of protection and annihilation in His capacity as Virtu.
Lord Virtu is the plenary expansion of Lord Krra. The all-pervasive
activities of the Lord are executed by Him in His Viru feature. Child
Pan"it is described here as spotlessly white because he is an unalloyed
devotee of the Lord. Such unalloyed devotees of the Lord appear on the
earth just to execute the mission of the Lord. The Lord desires the
conditioned souls hovering in the material creation to be reclaimed to go
back home, back to Godhead, and thus He helps them by preparing the
transcendental literatures like the Vedas, by sending mis ionaries of saints
and sages and by deputing His representative, the spiritual master. Such
trnscendental literatures, missionaries and representatives of the Lord
are spotlessly white because the contamination of the material qualities
cannot even touch them. They are always protected by the Lord when
they are threatened with annihilation. Such foolish threats are made by
the gross materialists. The brahmistr, which was thrown by Asvatthama
at the child Pan"it, was certainly supernaturally powerful, and nothing of
the material world could resist its force of penetration. But the all-powerful
Lord, who is present everywhere, within and without, could counteract it
by His all-powerful potency just to save a bona fide servant of the Lord
and descendant of another devotee, Maharaja Yudhithira, who was always
obhged by the Lord by His causeless mercy.
TEXT 17
immd iq: 1
11 W ll\11
tasman nimni vru-rita
iti loke bhavyati
mahi-bhia na sndeho
mahi-bhiavato mahin
[Canto 1, Ch. 12
tasmit-therefore; nimni-by the name; uiu-rita-protected by
Vilu, the Personality of Godhead; iti-thus; loke-in all the planets;
bhavi,yati-shall become well known; mahibhiga-most fortunate; na-no;
sandeha-doubts; mahi-bhigavata[-the first-class devotee of the Lord;
mahan-qualified by all good qualities.
TRANSLATION
For this reason this child w be well known in the world as one who
is protected by the Personality of Godhead. 0 most fortunate one, there
is no doubt that this child w bcome a first-class devotee and w be
qualifed with all good qualities.
PURPORT
The Lord gives protection to all living beings because He is their supreme
leader. The Vedic hymns confirm that the Lord is the Supreme Person
amongst all personalities. The difference between the two living beings is
that the one, the Personality of Godhead, provides for all other living
beings, and by knowing Him one can achieve eternal peace (Katha
Upanad). Such protection is given by His different potencies to different
grades of living beings. But as far as His unalloyed devotees are concerned,
He gives the protection personally. Therefore, Maharaja Pariit is pro
tected from the very beginning of his appearane in the womb of his
mother. And because he is especially given protection by the Lord, the
indication must be concluded that the child would be a first-grade devotee
of the Lord with all good qualities. There are three grades of devotees,
namely the mahibhigavata, madhyam-adhikir and the kanithidhikiri.
Those who go to the temples of the Lord and offer worshipful respect to
the Deity without sufficient knowledge in the theological science and
therefore without any respect for the devotees of the Lord are called
materialistic devotees, or kanithidhikiri, or the third-grade devotees.
Secondly, the devotees who have developed genuine service mentality for
the Lord and thus make friendships with similar devotees only, show favor
to the neophytes and avoid the atheists are called the second-grade
devotees. But those who see everything in the Lord or everything of the
Lord and also see in everything an eternal relation of the Lord, so that
there is nothing within their purview of sight except the Lord, are caled
the mahibhiavatas, or the first-grade devotees of the Lord. Such first
grade devotees of the Lord are perfect in all respects. A devotee who may ..
Text 18)
Birth of Emperor Paiit
629
be in any of these categories is automatically qualified by all good qualities,
and thus a mahibhigavata devotee like Maharaja Pariit is certainly per
fect in all respects. And because Maharaja Parikit took his birth in the fami
ly of Maharaja Yudhithira, he is addressed herein as the mahibhiavata,
or the greatest of the fortunates. The family in which a mahibhiavata
takes his birth is fortunate because due to the birth of a first-grade devotee,
the members of the family, past, present and future up to one hundred
generations, become liberated by the grace of the Lord, out of respect ftr
His beloved devotee. Therefore, the highest benefit is done to one's family
simply by becoming an unalloyed devotee of the Lord.
TEXT 18

Ul: I
l Rm n II II
yudhthira uvca
apy ea varsyin rijarin
pupya-slokin mahitmana[
anuvartiti svid yasasi
sidhu-v dena sattami[l
sri r ji-the aU-good king (Maharaja Yudhithira); uvica-s aid; api
whether; ea{-this; varhsyin-family; rija1in-of saintly kings; pupya
slokin-pious by the very name; mahi-itmana[l-all great souls; anuvartiti
-follower; svit-it will be; yasasi-by achievements; sidhu-videna-by
glorifcation; sattami[-great souls.
TRANSLATION
The good King [Yudhhira) inquired: 0 geat souls, will he become
as saintly a king, as pious in his very name and a famous and glorified in
his achievements, as others who appared in this great royal family?
PURPORT
The forefathers of King Yudhithira were all great saintly kings, pious
and gorified by their great achievements. They were a saints on the
royal throne. And, therefore, all the members of the state were happy,
pious, well behaved, prosperous and spiritually enlightened. Under strict
630
guidance of the great souls and spiritual injunctions, such great saintly
kings were trained up, and as a result the kingdom was full of saintly
persons and was a happy land of spiritual life. Maharaja Yudhithira was
himself a prototype of his ancestors, and he desired that the next king
after him become exactly like his great forefathers. He was happy to learn
from the learned brihmaras that by astrological calculations the child
would be bor a first-grade devotee of the Lord, and more confidentially
he wanted to know whether the child was going to follow ig the footsteps
of his great forefathers. That is the way of the monarchical state. The
reigning king should be a pious, chivalrous devotee of the Lord and fear
personified for the upstarts. He must also leave an heir apparent equally
qualified to rule over the innocent citizens. In the modern setup of the
democratic states, the people themselves are fallen to the qualities of the
sidras or less, and the government is run by their representative, who is
ignorant of the scriptural mode of administrative education. Thus the
whole atmosphere is surcharged with sidra qualities, manifested by lust
and avarice. Such administrators quarrel every day among themselves. The
cabinet of ministers changes often du to party and group selfishness.
Everyone wants to exploit the state resources till he dies. No one retires
from political life unless forced to do so. How can such low-grade men do
good to the people? The result is corruption, intrigue and hypocrisy. They
should learn from the Srimad-Bhiavatam how ideal the administrators
must be before they can be given charge of different posts.
TEXT 19
Q:
q W lf : I
: U iII II
brihmari icu
pirtha prajiviti sikid
ikvikur iva minava
brahmarya satya sandha5 ca
rimo disarathir yathi
brihmari-the good brihmaras; icu-said; pirtha-0 son of Prtha
(Kunh); praji-those who are born; aviti-mantainer; sikit-directly;
ikviku iva-exactly like King Ikvau; minava-sn of Manu;
brahm{ya[-followers and respectful to the brihmaras; satya-sandh
truthful by promis; ca-also; rima-the Personality of Godhead Rama;
disarthif-the sn of Maharaja Da8aratha; yathi-like Him.
Text 19] Birth of Emperor Pariit
631
TRANSLATION
The learned brahmas sid: 0 son of Prtha, this child shall be exactly
like King aku, son of Manu, in maintaining all those who are born.
And a for following the brahminical principles, especially in being true to
h promise, he shall b exactly like Rama, the Personality of Godhead, the
son of Maharaja Da8aratha.
PURPORT
Praji means the living being who has taken his birth in the material
world. Actually the living being has no birth and no death, but because of
his separation from the serce of the Lord and due to his desire to lord it
over material nature, he is offered a suitable body to satisfy his material
desires. In doing so, one becomes conditioned by the laws of material
nature, and the material body is changed in terms of his own work. The
living entity thus transmigrates from one body to another in 8,400,000
species of life. But due to his being the part and parcel of the Lord, he
is not only maintained wth all necessaries of life by the Lord, but also
is protected by the Lord and His representatives, the saintly kings. These
saintly kings give protection to all the prajis, or living beings, to live and
to fulfill their terms of imprisonment. Maharaja Parikit was actually an
ideal saintly king because while touring his kingdom he happened to see
that a poor cow was about to be killed by the personified Kali, and he at
once took him to task as a murderer. This means that even the animals
were gven protection by the saintly administrators, not from any senti
mental point of view, but because those who have taken their birth in the
world have the right to live. All the saintly kings, beginning from the King
of the sun globe down to the King of the earth, are so inclined by the
influence of the Vedic literatures. The Vedic literatures are taught in higher
planets also, as there is reference in the Bhagavad-giti (Bg .. 4. 7) about the
teachings to the sun-god (Vivasvan) by the Lord, and such lessons are
transferred by disciplic succession, as it was done by the sun-god to his son
Manu, and from Manu to Maharaja Ikvaku. There are fourteen Manus in
one day of Brahma, and the Manu referred to herein is the seventh Manu,
who is one of the Prajapatis (those who create progeny), and he is the son
of the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and
Maharaja Ikvaku is one of them. Maharaja Ikvaku also leared bhakti-yoga
as taught in the Bhagavad-giti from his father, Manu, who got it from his
father, the sun-god. Later on the teaching of the Bhagavad-giti came down
by disciplic succession from Maharaja vaku, but in course of time the
chain was broken by unscrupulous persons, and therefore it again had to
be taught to Aruna on the Battlefield of Kuruketa. So all the Vedic
literatures are current from the very beginning of creation of the material
world, and thus the Vedic literatures are known as apaumeya (not made
by man). The Vedic knowledge was spoken by the Lord and first heard by
Brahma, the first created living being within the universe.
Mahirija lkviku: One of the sons of V aivasvta Manu. He had one
hundred sons. He prohibited meat eating. His son Sasada became the next
king after his death.
Manu: The Manu mentioned in this verse as the father of Ikvaku is the
seventh Manu, of the name Vaivasvata Manu, the son of sun-god Vivasvan
to whom Lord Kr!a instructed the teachings of Bhagavad-giti prior to
His teaching them to Arjuna. Mankind is the descendant of Manu. This
Vaivasvata Manu had ten sons, named Ikvaku, Nabhaga, Dhrta, Saryati,
Nariyanta, Nabhaga, Dita, Karia, Pradhra, and Vasuman. The Lord's
incarnation Matsya (the gigantic fish) was advented during the beginning
of V aivasvata Manu's reign. He learned the principles of Bhagavad-giti
from his father Vivasvan, the sun-god, and he reinstructed the same to his
son Maharaja Ikvaku. In the begnning of the Treta-yuga the sun-god
instructed devotional service to Manu, and Manu in his turn instructed it to
Ikvaku for the welfare of the whole human society.
Lord Rima: The Supreme Personality of Godhead incarnated Himself as
Sr Rama, accepting the sonhood of His pure devotee Maharaja Dasaratha,
the King of Ayodhya. Lord Rama descended along with His plenary por
tions, and all of them appeared as His younger brothers. In the month of
Caitra on the ninth day of the growing moon in the Treta-yuga, the Lord
appeared, as usual, to establish the principles of religion and to annihilate
the disturbing elements. When He was just a young boy, He helped the
great sage Visvamitra by killing Subahu and striking Mar1ca, the she-demon,
who was disturbing the sages in their daily discharge of duties. The
brihma'as and katriyas are meant to cooperate for the welfare of the
mass of people. The brihma'a sages endeavor to enlighten the people by
perfect knowledge, and the katriyas are meant for their protection. Lord
Ramacandra is the ideal king for maintaining and protecting the higest
culture of humanity known as brhma'ya-dharma. The Lord is specifically
the protector of the cows and the brihma'as, and hence He enhances the
prosperity of the world. He rewarded the administrative demigods by
effective weapons to conquer the demons through the agency of Visvamitra.
He was present in the bow sacrifice of King Janaka, and by breaking the
invincible bow of Siva, He married Sitadev, daughter of Maharaja J anaka.
Text 20]
Birth of Emperor Parit 633
After His marriage He accepted exile in the forest fourteen years by the
order of His father, Maharaja DaSratl:a. To help the administration of the
demigods, He killed fourteen thousand demons, and by the intrigues of the
demons, His wife Sitadevl was kidnapped by Rava!a. He made friendship
with Sugriva, who was helped by the Lord to kill V ali, brother of
Sugrlva. By the help of Lord Rama, Sugrlva became the king of the
Vaparas (a race of gorillas). He built a foating bridge of stones on the
Indian Ocean and reached Lanka, the kingdom of Ravapa, who kidnapped
Sita. Later on Ravapa was kiled by Him, and Ravapa's brother Vibhiap.a
was installed on the throne of Lanka. Vibhiapa was one of the brothers
of Ravapa, a demon, but Lord Rama made him immortal by His blessings.
On the expiry of fourteen years, after settling the affairs at Larika, He
came back to His kingdom Ayodhya by fower plane. He instructed His
brother Satrughna to attack Lavar)asura, who reigned at Mathura, and the
demon was killed. He performed ten Asvamedha sacrifices, and later on
He disappeared while taking a bath in the Sarayu River. The great epic
Rimiya[la is the history of Lord Rama's activities in the world, and the
authoritative Rimi_ya[la is written by the great poet Valmii.
TEXT 20
: f:
A1R111 0 I I
ea diti sararyas ca
yathi hy ausinara sib*
yaso vitaniti svinim
dauyantir iva yajvanim
ea-this child; diti-donor in charity; sarrya-protector of the
surrendered; ca-and;yatha-as; hi-certainly; auiinaraJ-the country named
USnara; sib*-Sibi; yasa-fame; vitaniti-disseminator; svinim-of the
kinsmen; dauyantih iva-like Bharata, the son of Duyanta; yajvanam-of
those who have performed many sacrifices.
TRANSLATION
This child wl b a munificent donor of charity and protector of the
surrendered, like the famous King Sibi of the USnara country. And he w
expand the name and fame of his family like Bharata, the son of Maharaja
Duyanta.
PURPORT
A king becomes famous by his acts of charity, performances of yajias,
protection of the surrendered, etc. A katriya king is proud to give
protection to the surrendered souls. This attitude of a king is called
ivar-bhava, or powerful to give protection in a righteous cause. In the
Bhagavad-giti the Lord instructs living beings to surrender unto Him, and
He promises all protection. The Lord is all-powerful and true to His word,
and therefore, He never fais to give protection to His different devotees.
The king, being the representative of the Lord, must possess this attitude
to give protection to the surrendered souls. at all risk. Maharaja Sibi, the
King of Usinara, was an intimate friend of Maharaja Y ayati, who was able
to reach the heavenly planets along with Maharaja Sibi. Maharaja Sibi was
aware of the heavenly planet where he was to be transferred after his
death, and the description of this heavenly planet is given in the Mahi
bhirta (Adi, 96/6-9). Maharaja Sibi was so charitably disposed that he
wanted to give over his acquired position in the heavenly kingdom to
Yayati, but he did not accept it. He went to the heavenly planet along
with great [is like Ataka and others. On inquiry from the [fi, Y ayati
gave an account of Sibi's pious acts when all of them were on the path
to heaven. He has become a member of the assembly of Yamaraja, who
has become his worshipful deity. As confirmed in the Bhagavad-giti,
the worshiper of the demigods goes to the planets of the demigods
(yinti deva-vrti devin); so Maharaja Sibi has become an associate of the
great Vail)ava authority Yamaraja on that particular planet. While he was
on the earth he became very famous as a protector of surrendered souls
and a donor of charities. The King of heaven once took the shape of a
pigeon hunter bird (eagle), and Agni the fre-god took the shape of a
pigeon. The pigeon, while being chased by the eagle, took shelter on the
lap of Maharaja Sibi, and the hunter eagle wanted the pigeon back from
the King. The King wanted to give it some other meat to eat and requested
the bird not to kill the pigeon. The hunter bird refused to accept the
King's offer, but it was settled later on that the eagle would accept flesh
from the body of the King of the pigeon's equivalent weight. The King
begn to cut fesh from his body to weigh in the balance equivalent to the
weight of the pigeon, but the mystic pigeon always remained heavier. The
King then put himself on the balance to equate with the pigeon, and the
Text 21] Birth of Emperor Parit 635
demigods were pleased with him. The King of heaven and the fire-god
disclosed their identity, and the King was blessed by them. Devari Narada
also glorified Maharaja Sibi for his great achievements, specifically in
charity and protection. Maharaja Sibi sacrificed his own son for the
satisfaction of human beings in his kingdom. And thus child Parlkit was
to become a second Sibi in charity and protection.
Dauyanti Bharta: There are many Bharatas in history, of which
Bharata the brother of Lord Rama, Bharata the son of King Jabha, and
Bharata the son of Maharaja Duyanta are very famous. And all these
Bharatas are historically known to the universe. This earth planet is
known as Bharata, or Bharatavara, due to King Bharata the son of Jabha,
but according to some this land is known as Bharata due to the reign of
the son of Duyanta. So far as we are convinced, this land's name
Bhiratavara was established from the reign of Bharata, the son of
King bha. Before him the land was known as lavatvara, but just after
the coronation of Bharata, the son of Jabha, this land is famous as
Bharatavara.
But despite all this, Bharata, son of Maharaja Duyanta, was not less
important. He is the son of the famous beauty Sakuntala. Maharaja
Duyanta fell in love with Sakuntala in the forest, and Bharata was
conceived. After that, Maharaja forgot his wife Sakuntala by the curse
of Kaamuni, and the child Bharata was brought up in the forest by his
mother. Even in his childhood he was so powerful that he challenged the
lions and elephants in the forest and would fight with them as little chil
dren play with cats and dogs. Because of the boy's becoming so strong,
more than the so-called modern Tarzan, the [is in the forest called him
Sarvadaman, or one who is able to control everyone. A full description
of Maharaja Bharata is given in the Mahabhirata Adi Parva. The Pap.avas,
or the Kurus, are sometimes addressed as Bharata due to being born in the
dynasty of famous Maharaja Bharata, the son of King Duyanta.
'q
:
TEXT 21
dhanvinim agra!lir ea
tulyas cirnayor dvayof
hutia iva durharaf.
samudra iva dustaraf
dhanvinim-of the geat bowmen; agrafli.-the foreman; eaf-this
child; tulya[l-equally good; ca-and; arunayo[-of the Arunas; dvayo[l
of the two; hutisa/.-fre; iva-lie; durhara[-irresistible; samudr[
ocean; iva-lie; dustaraf-unsurpassable.
TRANSLATION
Amongst great bowmen, this child w be as goo as Aruna. He w
b a irresistible a fire and as unsurpassable as the ocean.
PURPORT
In history there are two Arunas. One is Karta Viryaruna, the King of
Haihya, and the other is the grandfather of the child. Both the Arunas are
famous for their bowmanship, and the child Pan"it is foretold to be equal
to both of them, particularly in fighting. A short description of the PiQ
gava Aruna is given below:
Piflpava Aruna: The great hero of the Bhagavad-giti. He is the ketraja
son of Maharaja Paru. Queen Kunf could call for any one of the demigods,
and thus she called lndra, and Aruna is born by him. Arunais therefore
a plenary part of the heavenly King Indra. He was born in the month of
Phalguna (Feb.-March), and therefore he is also called Phalguni. When he
appeared as the son of Kunf, h future greatness was proclaimed by air
messages, and all the important personalities from different parts of the
universe, such as the demigods, the Gandharvas, the Adityas (from the sun
gobe) the Rudras, the Vasus, the Nagas and different ni (sages) of
importance, and the Apsaras or the society girls of heaven, all attended the
ceremony. The Apsaras pleased everyone by their heavenly dances and
songs. Vasudeva, the father of Lord !la and the maternal uncle of
Auna, sent his priest representative Kasyapa to purify Aruna by all the
prescribed sarskirs or reformatory processes. His sarskira of giving a
name was performed in the presence of the [i, residents of Satasp1ga.
He married four wives, Draupad, Subhadra, Citrangada and U1Up1, from
whom he got four sons of the names Srutaklrti, Abhimanyu, Babhruvahana,
and Iravan respectively.
During his student life he was entrusted to study under the great
professor Droracarya, along with other Paravas and the Kurus. But he
excelled everyone by his studious intensity, and Droracarya was especially
attracted by his disciplinary affection. Droracarya accepted him as a first-
Text 21] Birth of Emperor Par'it 637
grade scholar and loved heartily to bestow upon him all the blessings of
military science. He was so ardent a student that he used to practice
bowmanship even at night, and for all these reasons Professor Droracarya
was determined to make him the topmost bowman of the world. He
passed very brilliantly the examination in piercing the target, and
Droracarya was very pleased. Royal families at Manipur and Tripura are
descendants of Babhruvahana. He saved Drolacarya from the attack of a
crocodile, and the Acarya, being pleased with him, rewarded him a
weapon of the name Brahmasira. Maharaja Drupada was inimical toward
Droacarya, and thus when he attacked the Acarya, Aruna got him arrested
and brougt him before Droacarya. He besieged a city of the name
Ahichhatra, belonging to Maharaja Drupada, and after taking it over he
gave it to Droacarya. The confidential treatment of the weapon Brahma
sira was explained to Aruna, and Droraclrya was promised by Aruna that
he would use the weapon if necessary when he (Droracarya) personally
became an enemy of Aruna. By this, the Acarya forecasted the future
battle of Kuruketra, in which Drolacarya was on the opposite side.
Maharaja Drupada, although defeated by Arjuna on behalf of his professor
Drotldirya, decided to hand over his daughter Draupad to his young
combatant, but he was disappointed when he heard the fase news of
Arjuna's death in the fire of a lac-house intrigued by Duryodhana. He
therefore arranged for Draupad's personal selection of a groom who could
pierce the eye of a fish hanging on the ceiling. This tick was especially
made because only Aruna could do it, and he was successful in his desire
to hand over his equally worthy daughter to Aruna. His brothers were at
that time living incognito under agreement with Duryodhana, and Aruna
and h brothers attended the meeting of Draupad's selection in the dress
of brihmaras. When all the katriya kings assembled saw that a poor
brihmara had been garlanded by Draupadi for her lord, Sri Krra dis
dosed his identity to -Balarama.
He met UlUpi at Haridvar, and he was attacted by the girl belonging to
Nagaloka, and thus Ira van was born. Similarly, he met Citrangada, a
daughter of th King of Malipura, and thus Babhruvahana was born. Lord
Sr Ka made a plan to help Aruna to kidnap Subhadra, sister of Sr
Ka, because Baladeva was inclined to hand her over to Duryodhana.
Yudhithira also ageed with Sr Kra, and thus Subhada was taken by
force by Aruna and then married to him. Subhadra's son is Ahhimanyu,
the father of Pait Maharaja, the posthumous child. He satisfied the
fire-god by setting fire to the Kharava Forest, and thus the fire-god gave
him one weapon. lndra was angry when fire was set in the Kharava
Forest, and thus Indra, assisted by all other demigods, began fighting with
Arjuna for his great challenge. They were defeated by Aruna, and Indra
deva returned to his heavenly kingdom. Aruna also promised all protec
tion to one Mayasura, and the latter presented him one valuable conchshell
celebrated as the Devadatta. Similarly, he received many other valuable
weapons from lndradeva when he was satisfied to see his chivalry.
When Maharaja Yudhithira was disappointed in defeating the King of
Magadha, Jarasandha, it was Aruna only who gave King Yudhithira all
kinds of assurances, and thus Aruna, Bhima and Lord Kr!la started for
Magadha to kill Jarasandha. When he went out to bring all other kings of
the world under the subjection of the Pap.avas, as was usual after the
coronation of every emperor, he conquered the country named Kelinda
and brought in subjugation King Bhagdutt. Then he travelled through
countries like Antagiri, Ulukpur, Modapur, etc., and brought under subju
gation all the rulers.
Sometimes he underwent severe types of penances, and later on he was
rewarded by Indradeva. Lord Siva also wanted to try the strength of
Arjuna, and in the form of an aborigine, Lord Siva met him. There was a
great fight between the two, and at last Lord Siva was satisfied with him
and disclosed his identity. Aruna prayed to the lord in all humbleness,
and the lord, being pleased with him, presented him the pasupata weapon.
He acquired many other important weapons from different demigods. He
received dar!istra from Yamaraja, pasistra from Varu!la, and antardhana
astr from Kuvera, the treasurer of the heavenly kingdom. lndra wanted
him to come to the heavenly kingdom, the lndraloka planet beyond the
moon planet. In that planet he was cordially received by the local residents,
and he was awarded reception in the heavenly parliament of Indradeva.
Then he met Indradeva, who not only presented him with his V ajra
weapon, but also taught him the military and musical sience as used in the
heavenly planet. In one sense, Indra is the real father of Arjuna, and there
fore indirectly he wanted to entertain Aruna with the famous society girl
of heaven, UrvaS the celebrated beauty. The society girls of heaven are
lust, and UrvaS was very eager to contact Aruna, the strongest human
being, and she met him in his room and expressed her desires. But Aruna
sustained his unimpeachable character by closing his eyes before UrvaS
and addressing her as mother of the Kuru dynasty and placing her in the
category of his mothers Kunt, Madri and Sacidevi, wife of lndradeva.
Disappointed, UrvaS cursed Aruna and left. In the heavenly planet he also
met the geat celebrated ascetic Lomasa and prayed to him for the protec
tion of Maharaja Yudhithira.
When his inimical cousin Duryodhana was under the clutches of the
Gandharvas, he wanted to save him and requested the Gandharvas to
release Duryodhana, but the Gandharvas refused, and thus he fought with
them and got Duryodhana released. When a the Patt9avas lived incognito,
he presented himself in the court of King Virata as a eunuch and was
employed as the musical teacher of Uttara, his future daughter-in-law, and
was known in the Virata court as the Brhannala. As Brhannala, he fought
on behalf of Uttara, the son of King Virata, and thus defeated the Kurus
in the fight incognito. His secret weapons were safely kept in the custody
of a somi tree, and he ordered Uttara to get them back. His identity and
his brothers' identity were later on disclosed to Uttara. Drol)acarya was
informed of Arjuna's presence in the fight of the Kurus and the Viratas.
Later, on the Battlefield of Kuruk{etra, Aruna killed many great generals
like Karl)a and others. After the Battle of Kuruketra, he punished
Asvatthama, who killed all the fve sons of Draupad. Then all the brothers
went to Bhimadeva.
It is due to Ajuna only that the great philosophical discourses of the
Bhagavad-giti were again spoken by the Lord on the Battlefield of
Kuruk{etra. His wonderful acts on the Battlefield of Kuruk1etra are vividly
described in the Mahibhirata. Aruna was, however, defeated by his son
Babhruvahana at Mal)ipura and fell unconscious when Ulupi saved him.Mter
the disappearance of Lord Krtta, the message was brought by him to
Maharaja Yudhithira. Again, he visited Dvaraka, and all the widow wives
of Lord Krtta lamented before him. He took them all in the presence of
Vasudeva and pacified al of them. Later on, when Vasudeva passed away,
he performed his funeral ceremony in the absence of Krta. While Aijuna
was taking all the wives of Krta to lndraprastha, he was attacked on the
way, and he could not protect the ladies in his custody. At last, advised by
Vyasadeva, all the brothers headed for Mahaprasthan. On the way, at the
request of h brother, he gave up al important weapons as useless, and he
dropped them all in the water.
TEXT 22
ft f fW I
R : f
mrgendra iva vikranto
nievyo himavan iva
titikur vasudhevasau
sahiruf pitaraviva
640
Srimad-Bhagavatam [Canto I, Ch. 12
mrgendr-the lion; iva-like; vikranta-powerful; nevya-worthy
of taking shelter; himavan-the Himalayan mountains; iva-like; titiku
forbearance; vasudhi iva-le the earth; asau-the child; sahcw-toler
ant; pitarau-parents; iva-like.
TRANSLATION
This child w b as strong as a lion, and as worthy a shelter a the
Himalayan mountains. He w be forbearing like the earth, and as tolerant
as his parents.
PURPORT
One is compared to the lion when one is very strong in chasing an enemy.
One should be a lamb at home and a lion in the chase. The lion never fails
in the chase of an animal; similarly, the head of the state should never fail
in chasing an enemy. The Himalayan mountains are famous for all richness.
There are innumerable caves to live in, numberless trees of good fruits to
eat, good springs to drink water from and profuse drugs and minerals to
cure diseases. Any man who is not materially prosperous can take shelter
of these great mountains, and he will be provided with everything required.
Both the materialist and the spiritualist can take advantage of the great
shelter of the Himalayas. On the surface of the earth there are so many
disturbances caused by the inhabitants. In the modern age the people have
begun to detonate atomic weapons on the surface of the earth, and still
the earth is forbearing to the inhabitants, like a mother excuses a little
child. Similarly, parents are always tolerant to children for all sorts of
mischievous acts. An ideal king may be possessed of all these good qualities,
and the child Parikit is foretold to have all these qualities in perfection.
TEXT 23
N: iq: I
: : II
pitamaha-sama simye
prasade giriSopama
asraya sarva-bhutinirh
yathi devo ramisraya
pitamaha-grandfather, or Brahma; samat-equally good; samye-in the
matter; prasade-in charity or in munificence; girisa-Lord Siva; upamat
-comparison of equilibrium; israyaf-resort; sara-all; bhitinim-of
the living beings; yathi-as; evat-the Supreme Lord; rami-israya[-the
Personality of Godhead.
TRANSLATION
This child w be like his grandfather Yudhihira or Brahma in
equanimity of mind. He will be munificent like the lord of the Kailasa Hill,
Siva. And he w b the resort of everyone, like the Supreme Personality
of Godhead Naraya!la who i even the shelter of the goddes of fortune.
PURPORT
1ental equanuty refers both to Maharaja Yudhithira and Brahma,
the grandfather of all living beings. According to Sridhara Svami, the
grandfather referred to is Brahma, but according to Visvanatha Cakravarti,
the grandfather is 1aharaja Yudhithira himself. But in both the cases the
comparison is equally good because both of them are recognized repre
sentatives of the Supreme Lord, and thus both of them have to maintain
mental equanimity, being engaged in welfare work for the living being. Any
responsible executive agent at the top of administration has to tolerate
different types of onslaughts from the very persons for whom he works.
Brahmaji was criticized even by the go pi, the highest perfectional devotees
of the Lord. The gopis were not satisfied with the work of Brahmaji
because Lord Brahma, as creator of this particular universe, created eyelids
which obstructed their seeing Lord Kr!la. They could not tolerate a
moment's blinking of the eyes, for it kept them from seeing their beloved
Lord Kr!la. So what to speak of others, who are very naturally critical of
every action of a responsible man? Similarly, Maharaja Yudhithira had to
cross over many difficult situations created by his enemies, and he proved
to be the most perfect maintainer of mental equanimity in all critical
circumstances. Therefore the example of both grandfathers for maintaining
equanimity of mind is quite fitting.
Lord Siva is a celebrated demigod who awards gifts to beggars. His name
is, therefore, Asuto;a, or one who is pleased very easily. He is also called
the Bhitanatha, or the lord of the common folk who are mainly attached
to him because of his munificent gifts, even without consideration of the
after effects. Ravata was very attached to Lord Siva, and by easily pleasing
him, Rava!la became so powerful that he wanted to challenge the authority
of Lord Rama. Of course, Rava!la was never helped by Lord Siva when he
fought with Rama, the Supreme Personality of Godhead and the Lord of
Lord Siva. To Bhaumasura, Lord Siva awarded a benediction which is not
only awkward but also disturbing. Bhaumasura became empowered, by the
grace of Lord Siva, to vanish anyone's head simply by touching it.
Although this was awarded by Lord Siva, the cunning fellow wanted to
make an experiment of the power by touching the head of Lord Siva. Thus
the lord had to take shelter of ViIU to save himself from trouble, and
the Lord Vil)u, by His illusory potency, asked the Bhaumasura to make an
experiment with his own head, and the fellow did it and was finished
himself, and so the world was saved from a sorts of trouble by such a
cunning beggar of the demigods. But the excellent point is that Lord Siva
never denies anyone any sort of gift. He i therefore the most generous,
although sometimes some kind of mistake is made.
Rami means the goddess of fortune. And her shelter is Lord VitU. Lord
VitU is the maintainer of all living beings. There are innumerable living
beings, not only on the surface of this planet but also in all other hundreds
of thousands of planets, and a of them are provided with all necessities
of life for the progressive march towards the end of self-realization, but on
the path of sense gratificatiOn they are put into difficulty by the agency of
miyi, the illusory energy, and so travel the path of a false plan of economic
development. Such economic development is never successful because it is
illusory. These men are always after the mercy of the illusory goddess of
fortune, but they do not know that the goddess of fortune can live only
under the protection of Vitu. Without Vittu, the goddess of fortune is an
illusion. We should therefore seek the protection of Vi!U instead of
directly seeking the protection of the goddess of fortune. Only Vipu and
the devotees of VitU can give protection to a , and because Maharaja
Parikit was himself protected by Vil)u, it was quite possible for him to
give complete protection to all who wanted to live under his rule.
TEXT 24
0 t I
( ( f : 11\11
saroa-sadg[a-mihitmye
ea kr!wm antLvrata(t
rntideva ivodaro
yayitir iva dhirmika[
Birth of Emperor Pariit 643
sarva-sadgra-mahatmye-glorified by all godly attributes; eaf-this
child; knam-like Lord .flQa; anuvrataf-follower in His footsteps;
rntideva-Rantideva; iva-like; udiraf-in the matter of magnamimity;
yayitil-Y ayati; iva-like; dhirmikal-concerning religion.
TRANSLATION
This child wl almost be as good as Lord Sri Kra by following i His
footsteps. And in magnanimity he w become as great as King Rantideva.
And in religion he wl b like Maharaja Y ayati.
PURPORT
The last instruction of Lord Sr Kra in the Bhagavad-giti is that one
should give up everything and should follow in the footsteps of the Lord
alone. Less intelligent persons do not agree to this great instruction of the
Lord, as ill luck would have it, but one who is actually intelligent catches
up this sublime instruction and is immensely benefited. Foolish people
do not know that association is the cause of acquiring qualities. Associa
tion with fire makes an object hot, even in the material sense. Therefore,
association with the Supreme Personality of Godhead makes one qualified
like the Lord. As we have discussed previously, one can achieve seventy
eight percent of the godly qualities by the Lord's intimate association. To
follow the instructions of the Lord is to associate with the Lord. The
Lord is not a material object whose presence one has to feel for such
association. The Lord is present everywhere and at all times. It is quite
possible to have His association simply by following His instruction because
the Lord and His instruction and the Lord and His name, fame, attributes
and parapheralia, are all identical with Him, being absolute knowledge.
Maharaja Parikit associated with the Lord even from the womb of his
mother up to the last day of his valuable life, and thus he acquired all the
essential good qualities of the Lord in all perfection.
Rantideva: An ancient king prior to the Mahabhirata period, .referred to
by Narada Muni while instructing Saijaya as mentioned in Mahibharata
(Droraparva 67 Ch). He was a great king liberal for hospitality and
distribution of foodstuff. Even Lord Sri Kra praised his acts of charity
and hospitality. He was blessed by the great V astha Muni for supplyig
him cold water, and thus he achieved the heavenly planet. He used to
supply fruits, roots and leaves to the [is, and thus he was blessed by them
by fulfiling his desires. Although a katriya by birth, he never ate flesh in
his life. He was especially hospitable to Vasitha Muni, and by his blessings
644 Srimad-Bhagavatam [Canto I, Ch. I2
only he attained the higher planetary residence. He is one of those pious
king whose names are remembered in the morning and evening.
Yayiti: The great emperor of the world and the original forefather of all
great nations of the world who belong to the Aryan and Indo-European
stock. He is the son of Maharaja Nahua, and he became the emperor of
the world due to his elder brother's becoming a great and liberated saintly
mystic. He ruled over the world for several thousands of years and per
formed many sacrifices and pious activities recorded in history, although
his early youth was very lustful and full of romantic stories. He fell in love
with Devayani, the most beloved daughter of Sukracarya. Devayan
wshed to marry him, but at first he refused to accept her because of her
being a daughter of a brihmara. According to sistras, a brihmarw could
marry the daughter of a brihmara. The
y
were very much cautious about
vara-sankara population in the world. ukracarya ammended this law of
forbidden marriage and induced Emperor Y ayati to accept Devayani.
Devayan had a grl friend named Sarmitha, who also fell in love with the
emperor and thus went with her friend Devayan. Sukracarya forbade
Emperor Y ayati to call Sarmitha into his bedroom, but Y ayati could not
strictly follow his instruction. He secretly married Sarmithi also and begot
sons by her. When this was known by Devayan, she went to her father and
lodged a complaint. Y ayati was much attached to Devayan, and when he
went to his father-in-law's place to call her, Sukracarya was angry with
him and cursed him to become impotent. Y ayati begged his father-in-law
to withdraw his curse, but the sage asked Y ayati to ask youthfulness from
his sons and let them become old as the condition of his becoming potent.
He had five sons, two from Devayan and three from Sarmitha. From his
five sons, namely I) Yadu, 2) Turvasu, 3) Druhyu, 4) Anu, and 5) Piru,
five famous dynasties, namely l) the Yadu dynasty, 2) the Yavana (Turk)
dynasty, 3) the Bhoja dynasty, 4) the Mleccha dynasty (Greek), and 5)
the Paurava dynasty, all emanated to spread all over the world. He reached
the heavenly planets by dint of his pious acts, but he fell down from there
because of his self-advertisement and criticizing other great souls. After
his fall, his daughter and grandson bestowed upon him their accumulated
virtues, and by the help of his grandson and friend Sibi, he was again
promoted to the heavenly kingdom, becoming one of the assembly
members of Y amaraja, with whom he is staying as a devotee. He performed
more than one thousand different sacrifices, gave in charity very liberally
and was a very infuential king. His majestica power was felt all over the
world. His youngest son agreed to award him his youthfulness when he
was toubled with lustful- desires, even for on thousand years. Finally he
Text 25] Birth of Empror Pariit 645
became detached from worldly life and returned the youthfulness again to
his son Piru. He wanted to hand over the kingdom to Piru, but his
noblemen and the subjects did not agree. But when he explained to his
subjects the geatness of Piru, they agreed to accept Piru as the King, and
thus Emperor Y ayati retired from family_ life and left home for the forest.
TEXT 25
:m:1
3 m q! 11'11
dhrtyi bali-sama km1e
prahlida iva sad-graha
iharta4o 'svamedhinim
vrddhinim paryupisaka
dhrtyi-by patience; bali-sama-like Bali Maharaja; kre-unto Lord
Sr KrIa; prahlada-Prahlada Maharaja; iva-like; sat-grha-devotee of;
iharta-performer; ea-this child; asvamedhinim-of' Asvamedha sacri
fces; v.rdhinam-of the old and experienced men; parupisaka
follower.
TRANSLATION
Th child w b like Bali Maharaja in patience, a staunch devotee of
Lord Kra like Prahlada Maharaja, a prformer of many a8ameha
[hors] scrifices and a follower of the old and exprience men.
PURPORT
Bai Maharj: One of the twelve authorities in devotional service of the
Lord. Bali Maharaja is a great authority in devotional service because he
sacrificed everything to please the Lord and relinquished the connection
of his so-called spiritual master who obstructed him on the path of
risking everything for the service of the Lord. The highest perfection of
religious life is to attain to the stage of unqualifed devotional service of
the Lord without any cause or without being obstructed by any kind of
worldly obligation. Bali Maharaja was determined to give up everything
for the satisfacton of the Lord, and he did not care for any obstruction
whatsoever. He i the grandson of Prahlada Maharaja, another authority
in devotonal service of the Lord. Bali Maharaja and the history of his
dealings with Vi!U Vamanadeva are described in the Eighth Canto of
Srimad-Bhagavatam (Chapters ll to 24).
Prahlad Maharaja: A perfect devotee of Lord Kr!la (Vi!.U)- His
father, Hira!yaka.ipu, chastised him severely when he was only five years
old for his becoming an unalloyed devotee of the Lord. He is the first son
of Hira!yakasipu, and his mother's name was Kayadhu. Prahlada Maharaja
was an authority in the devotional service of the Lord because he got his
father kiled by Lord Nrsimhadeva, setting the example that even a father
should be removed from the path of devotional service if such a father
happens to be an obstacle. He had four sons, and the eldest son, Virocana,
is the father of Bali Maharaja, mentioned above. The history of Prahlada
Maharaja's activities is described in the Seventh Canto of Srimad
Bhagavatam.
TEXT 26
u;; 1
fi iin 11
rijarinirh janayiti
sisti co tpatha-giminim
nirahiti kaler ea
bhuvo dharmasya kirarit
rj-ninim-of kings as good as sages; janayita-producer; sisti
chastiser; ca-and; utpatha-giminim-of the upstarts; nirhiti-molester;
kalef-of the quarrelsome; eaf-this; bhuva[l-of the world; dharmasya
of religiosity; kira[Ut-on account of.
TRANSLATION
Ths child wl b the father of king who w be like sages. For world
peace and for the ske of religon, he wl b the chastiser of the upstarts
and the quarrelsome.
PURPORT
The wisest man in the world is a devotee of the Lord. The sages are
called the wise men, and there are different types of wise men for diferent
branches of knowledge. Unless, therefore, the king or the head of the state
is the wisest man, he cannot control all types of wse men in the state. In
Text 27] Uum of Empror Parit 647
the line of royal succession in the family of Maharaja Yudhithira, the
kings, without exception, were the wisest men of their times, and so also
it is foretold about Maharaja Panit and his son Maharaja J anamejaya
who was yet to be born. Such wise kings can become chastisers of upstarts
and uprooters of Kali, or quarrelsome elements. As it w be clear in the
chapters ahead, Maharaja Parit wanted to k the personified Kali who
was attempting to k a cow, the emblem of peace and religion. The
symptoms of Kali are l) wine, 2) women, 3) gambling and 4) slaughter
houses. Wise rulers of m states should take lessons from Maharaja Parkit
in how to maintain peace and morality by subduing the upstarts and
quarrelsome people who indulge in wine, illicit connection with women,
gambling and meat-eating supplied by regularly maintained slaughterhouses.
In this age of Kali, regular license is issued for maintaining all of these
different departments of quarrel. So how can they expect peace and
morality in the state? The state fathers, therefore, must follow the prin
ciples of becoming wiser by devotion to the Lord, by chastising the breaker
of discipline and by uprooting the symptoms of quarrel, as mentioned
above. If we want blazing fire, we must use dry fuel. Blazing fire and moist
fuel go ill together. Peace and morality can prosper only by the principles
of Maharaja Panit and mfollowers.
1X1 27
"

< l
^ a : q ": 11\11
takakid itmano mrtyur
dvija-putropasaritit
prapatsyata upasrutya
mukta-sang padarh hare
takakit-by the snae-bird; itmana{-of his personal self; m]tyum
death; dvija-putr-the son of a br hmarw; upasarjitit-bing sent by;
praptsyate-having taken shelter of; upaSrutya-after hearing; mukta
snga{-freed from m attachment;padm-position; har{l-of the Lord.
1KAHoLA1UH
After hearing abut m death, which w b causd by the bite of a
snakebird snt by a son of a brahma, he w get himslf fre from
648 Srmad-Bhagavata [Canto l, Ch_ 12
material attachment and surrender unto the Personality of Godhead,
taking shelter of Him.
PURPORT
Material attachment and taking shelter of the lotus feet of the Lord go
ill together. Material attachment means ignorance of transcendental hap
piness under the shelter of the Lord. Devotional service of the Lord,
while existing in the material world, is a way to practice one's transcenden
tal relation with the Lord, and when it is matured, one gets completely free
from all material attachment and becomes competent to go back home,
back to Godhead. Maharaja PanKit, being especially attached to the Lord
from the beginning of his body in the womb of his mother, was continually
under the shelter of the Lord, and the so-called warning of his death
within seven days from the date of curse by the brihmara,s son became a
boon to him to prepare himself to go back home, back to Godhead. Since
he was always protected by the Lord, he could have avoided the effect of
such a curse by the grace of the Lord, but he did not take such undue
advantage for nothing. Rather, he made the best use of a bad bargain, and
for seven days continually he heard Srimad-Bhiavatam from the right
source, and thus he got shelter of the lotus feet of the Lord by that
opportunity.
TEXT 28
|
e W +
jjiisititma-yithirth yo
muner vyisa-sutid asau
hitvedarh nrpa gangiyirh
yisyaty addhikutobhayam
jijiisita-having inquired of; itma-yithirthyaf-rigt knowledge of
one's own self; mune[-from the learned philosopher; vyisa-sutit-the
son of Vyasa; asau-he; hito-quitting; idam-this materal attachment;
n!-0 King; gangiyim-on the bank of the Ganges; yisyati-wil go;
addhi-directly; akutaf-bhayam-the life of fearlessness.
TRANSLATION
After inqring abut propr slf-knowed fom the sn of Vyaadva,
who wl b a great philosopr, he wl rnonce a material attac1
ad ahieve a life of fearlese.
Text 29) Birth of Emperor Part 649
PURPORT
Material knowledge means ignorance of the knowledge of one's own
self. Philosophy means to seek after the right knowledge of one's own self,
or the knowledge of self-realization. Without self-realization, philosophy
i dry speculation or a waste of time and energy. $rimad-Bhiavatam
gives the right knowledge of one's own self, and by hearing $rimad
Bhigvatam one can get free from material attachment and enter into the
kingdom of fearlessness. This material world is fearfulness. Its prisoners
are always fearful as within a prison house. In the prison house no one
can violate the jail rules and regulations, and violating the rules means
another term for extension of prison life. Similarly, we in this material
existence are always fearful. This fearfulness is called anxiety. Everyone in
the material life, in all species and varieties of life, is full of anxieties,
either by breaking or without breaking the laws of nature. Liberation, or
mukti, means getting relief from these constant anxieties. This is only
possible when the anxiety is changed in the devotional service of the Lord.
$rmad-Bhiavatam gives us this chance of changing the quality of anxiety
from matter to spirit. Tis is done in the associaton of a learned philosopher
like the self-realized Sukadeva Gosvami, the great son of Sr Vyasadeva.
Maharaja Parit, after receiving warning of his death, took advantage of
this opportunity by association with Sukadeva Gosvami and achieved the
desired result.
There is a sort of imitation of this reciting and hearing of $rimad
Bhigavatam by professional men, and their foolish audience thinks that
they will get free from the clutches of material attachment and attain
the life of fearlessness. Such imitative hearing of $rmad-Bhiavatam is a
caricature only, and one should not be misled by such performance of
Bhigavatam saptiha, undertaken by ridiculous greedy fellows to main
tain an establishment of material enjoyment.
TEXT 29
i m :t: ,
:! : ell
iti rajna upidiSya
vipra ftaka-kovida
labdhapacitaya sarve
pratijagmu svakan ghan
iti-thus; rijia-unto the King; upidisya-having advisd; vipri-persons
who are well versed in the Vedas; jitaka-kovidif-persons expert
in astrology and in the performance of birth ceremonies; labdha
apacitayaf:those who had received sumptuously as remuneration; sarve
all of them;prtijagmul:-went back; svakin-their own;grhin-houses.
TRANSLATION
Thus those who were expert in astrologcal knowledge and i prform
ance of the birth ceremony instructed King Yudhithira about the future
history of his child. Then, bing sumptuously remunerated, they a
returned to .heir resptive homes.
PURPORT
The Vedas are the storehouse of knowledge, both material and spiritual.
But such knowledge aims at perfection of self-realization: In other words,
the Vedas are the guides for the civilized man in every respect. Since
human life is the opportunity to get free from all material miseries, it is
properly guided by the knowledge of the Vedas, both in the matters of
material needs and spiritua salvation. The specific intelligent class of men
who were devoted particularly in the knowledge of Vedas were called
the vipras, or the graduates of the Vedic knowledge. There are different
branches of knowledge in the Vedas, of which astrology and pathology
are two important branches necessary for the common man. So the
intelligent men, generally known as the brihma'las, took up all the different
branches of Vedic knowledge to guide society. Even the department of
military education (Dhanur-veda) was also taken up by such intelligent
men, and the vipras were also teachers of this section of knowlede, as
were Dro!.lcarya, Kfpacarya, etc.
The word vipra mentioned herein is significant. There is a little difference
between the viprs and the brihma'. The vipras are those who are
expert in karma-ki'lpa, or fruitive activities, guiding the society towards
fulfilling the material necessities of life, whereas the brihmaras are expert
in spiritual knowledge of transcendence. This department of knowledge is
called jnina-kirpa, and above this there is the upa5ana-kirpa. The culmina
tion of upasana-kirpa is devotional service of the Lord Vi!U, and when
the brihmaras achieve perfection, they are called Vai!avas. Vi!.U worship
is the highest of all modes of worship. Elevated brihmaras are V ai!lavas
Text 30]
651
engaged in the transcendental loving service of the Lord, and thus
Srimad-Bhigavatam, which is the science of devotional service, is very
dear to the V ai!avas. And as explained in the beginning of the Srimad
Bhigavatam, it is the mature fruit of Vedic knowledge and is superior
subject matter, above the three kirfas, namely karma, jiina and upa5ana.
Amongst the karma-kir{a experts, the jitaka expert vipras were good
astrologers who could tell all the future history of a born child simply by
the astral calculations of the time (lagna), and such expert jitaka-vipras
were present during the birth of Maharaja Parikit, and his grandfather,
Maharaja Yudhithira, awarded the vipras sufficiently with gold, land,
villages, gains and other valuable necessaries of life, which also include
cows. There is a need of such vipras in the social structure, and it is the
duty of the state to maintain them comfortably, as designed in the Vedic
procedure. Such expert vipras, being sufficiently paid by the state, could
give free service to the people in general, and thus this department of
Vedic knowledge could be available for all.
TEXT 30
{F::I
t ; II o II
sa efa loke vikhyita
pan"id iti yat prabhu
purvan drtam anudhyiyan
parlketa nareviha
sa-he; ea-in this; loke-world; vikhyita-famous; pn"it-one
who examines; iti-thus; yat-what; prabhu-0 my King; piran-before;
dntam-seen; anudhyiyan-constantly contemplating; pariketa-shall
examine; nareu
-
unto every man; iha-here.
TRANSLATION
So his son would bcome famous in the world a Parit [examiner]
bcause he would come to examine a human bings i his sarch after
that prsonality whom he saw bfore his birth. Thus he would come to
constantly contemplate Him.
PURPORT
Maharaja Pariit, fortunate as he was, got the impression of the Lord
even in the womb of his mother, and thus his contemplation on the Lord
was constantly with him. Once the impression of the transcendental form
of the Lord is fixed in one's mind, he can never forget Him in any
circumstance. Child Panit, after coming out of the womb, was in the
habit of examining everyone to see whether he was the same personality
whom he first saw within the womb. But no one could he equal to or more
attractive than the Lord, and therefore he never accepted anyone. But the
Lord was constantly with him by such examination, and thus Maharaja
Parikit was always engaged in the devotional service of the Lord by
remembrance.
Sria ]iva Gosvimi remarks in this connection that ever child, if given
an impression of the Lord from his ver childhood, certainly becomes a
great devotee of the Lord like Mahirja Pan7it. One may nat he as
fortunate as Maharaja Panit to have the opportunity to see the Lord in
the womb of his mother, hut even if he is not so fortunate, he can he made
so if the parents of the child desire him to he so. There is a practical exam
ple in my personal life in this connection. My father was a pure devotee of
the Lord, and when I was only four or five years old, my father gave me a
couple of forms of Radha and Kra. In a playful manner, I used to
worship these Deities along with my sister, and I used to imitate the
performances of a neighboring temple of Radha-Govinda. By constantly
visiting this neighboring temple and copying the ceremonies in connection
with my own Deities of play, I developed a natural affinity for the Lord.
My father used to observe all the ceremonies befitting my position. Later
on, these activities were suspended due to my association in the schools
and colleges, and I became completely out of practice. But in my youthful
days, when I met my spiritual master Sr Srimad Bhaktisiddhanta Sarasvat
Gosvami Maharaja, again I revived my old habit, and the same playful
Deities became my worshipful Deites in proper regulation .. This was
followed up until I left the family connection, and I am pleased that my
gnerous father gave the first impression which was developed later into
regulative devotional srvice by His Divine Grace. Maharaja Prahlada also
advised that such impressions of a godly relation must be impregnated
from the beginning of childhood, otherwise one may miss the opportunity
of the human form of life, which is very valuable although it is temporary
like others.
Text 32) Birth of Empror Pariit
TEXT 31
sa rija-putro vavrdhe
isu sukla ivO;upa/
ipuryamirwl pitrbhi/
kthibhir iva so 'nvaham
653
sa-that; rja-putr-the royal prince; vavrdhe-grew up; asu-very
soon; sukle-waxing moon; iva-like; uupa-the moon; ipuramirw
luxuriantly; pitrbh-by the parental guadians; kithibh-plenary de
velopment; iva-like; sa-he; anvaham-day after day.
TRANSLATION
A the moon, i its waxing fortnight, develops day after day, s the
royal prince (Pant] very soon developed luxuriantly under the care
and fl facilities of his guardian grandfathers.
TEXT 32
i S = I
. i:
yakyami[lo 'svamedhena
j;itidrohajihisayi
riji labdha-dhano ddhyau
ninyatr kara-da[layo/
yakyami[la-desiring to perform; asvamedhena-by the horse sacri
fce ceremony; ;nitidroha-fighting with kinsmen; jihisayi-for getting
free; riji-King Yudhil}thira; labdha-dhana-for getting some wealth;
ddhyau-thought about it; n anyatra-not otherwise; kara-darayo/-
taxes and fines.
654
TRANSLATION
Just at this time, King Yudhithira was considering prforming a
horse sacrifice to get freed from sins incurred from fghting with kinsmen.
But he became anxious to get sme wealth, for there were no surplus
funds outside of fnes and tax collecton.
PURPORT
As the brihma[aS, the vipras had a right to be subsidized by the state,
and similarly the state executive head had the right to collect taxes and
fines from the citizens. After the Battle of Kuruketra the state treasury
was exhausted, and therefore there was no surplus fund except the fund
from tax collection and fines. Such funds were sufficient only for the state
budget, and having no excess fund, the King was anxious to get more
wealth in some other way in order to perform the horse sacrifice.
Maharaja Yudhithira wanted to perform this sacrifice under the instruc
tion of Bhimadeva.
TEXT 33
G R: |
+ \: |I|I
tad abhipretam alakua
bhritaro 'cyuta-coditaf
dhanarh prahi[lam ajahur
udic
y
irh di.i bhirisaf
tat-his; abhipretam-wishes of the mind; ilakya-observing; bhritara
-his brothers; acyuta-the infallible (Lord Sr KrQa); codi ti-being
advised by; dhanam-riches; prahi[am-to collect; ijahu-brought about;
udicyim-northern; dii-direction; bhiria-sufficient.
TRANSLATION
Understanding the hearty wishes of the King, his brothers, as advised
by the infallible Lord Kra, collected sufficient riches from the North
[left by King Marotta] .
Text 33]
Birth of Emperor Pariit
655
PURPORT
Mahirija Marotta: one of the great emperors of the world. He reigned
over the world long before the reign of Maharaja Yudhithira. He was the
son of Maharaja Avikit and was a great devotee of the son of the sun-god,
known as Y amaraja. His brother Samvarta was a rival priest of the great
Brhaspati, the learned priest of the demigods. He conducted one sacrifice
called Saikara-yajia by which the Lord was so satisfied that He was
pleased to hand over to him the charge of a mountain peak of gold. This
peak of gold is somewhere in the Himalayan mountains, and modern
adventurers may try to find it there. He was so powerful an emperor that
at the day's end of sacrifice, the demigods from the other planets like
lndra, Candra, Brhaspati, etc., used to visit his palace. And because he had
the gold peak at his disposal, he had sufficient gold in his possession. The
canopy of the sacrifcial altar was completely made of gold. In his daily
performances of the sacrificial ceremonies, some of the inhabitants of the
Vayuloka (airy planets) were invited to expedite the cooking work of the
ceremony. And the assembly of the- demigods in the ceremony was led by
Visvadeva.
By h constant pious work he was able to drive out all kinds of diseases
from the jurisdiction of his kingdom. All the inhabitants of higher planets
like Devaloka, Pitrloka, etc., were all pleased with him for his great
sacrificial ceremonies. Every day he used to give in charity to the learned
brihmaras such things as beddings, seats, conveyances and sufficient
quantities of gold. Because of munificent charities and performances of
innumerable sacrifices, the King of heaven, lndradeva, was fully satisfied
with him and always wished for his welfare. Due to his pious activities, he
remained a young man throughout his life and reigned over the world for
one thousand years, surrounded by his satisfied subjects, ministers, legiti
mate wfe, sons and brothers. Even Lord Sr Krpa praised his spirit of
pious activities. He handed over his only daughter to Mahari Angira, and
by h good blessings, he was elevated to the kingdom of heaven. First of
al, he wanted to offer the priesthood of his sacrifices to learned Brhaspati,
but the demigod refused to accept the post because of the King's being a
human being or man of this earth. He was very sorry for this, but on the
advice of Narada Muni he appointed Samvarta to the post, and he was
successful in his mission.
The success of a particular type of sacrifice completely depends on the
priest in charge. In this age, all kinds of sacrifice are forbidden because
there is no learned priest amongst the so-called brihmaras who go by the
false notion of becoming sons of brihmaras without brahminical qualifi-
cations. In this age of Kali, therefore, only one kind of sacrifce is recom
mended, sankirtana-yajfa, as inaugurated by Lord Sr Caitanya Maha
prabhu.
TEXT 3
:1
4 q: (ll'll
tena sambhrta-sambhiro
dharma-putro yudh4thiraf
vijimedhais tribhir bhito
yajiaif samayajadd harim
tena-with that wealth; sambhrta-collected; sambh ra[-ingredients;
dharma-putr[-the pious king; yudh4thiro[-Yudhithira; vijimedhaif,
by horse sacrifces; trbhif,-three times; bhitafl -being greatly afraid after
the Battle of Kuruketra; yajnai[-sacrifices; samayajat-perfectly wor
shiped; harim-the Personality of Godhead.
TRANSLATION
By thos riches, the King could proure the ingredients for three horse
sacrifice. Thus the pious King Yudhihira, who was very fearful after the
Battle of Kuruksetra, pleased Lord Hari the Personality of Godhead.
PURPORT
Maharaja Yudhithira was the ideal and celebrated pious King of the
world, and still he was greatly afraid after the execution of the Battle of
Kuruketra because of the mass killing in the fight, all of which was done
only to install him on the throne. He therefore took all the responsibility
for sins committed in the warfare, and to get rid of all these sins, he
wanted to perform three sacrifices in which horses are offered at the altar.
Such a sacrifice is very costly. Even Maharaja Yudhithira had to collect
the necessary heaps of gold left by Maharaja Marutta and the brihmaras
who were given gold in charity by King Marutta. The learned brihmaras
could not take away all the loads of gold given by Maharaja Marutta, and
therefore they left behind the major portion of the gift. And Maharaja
Text 34] Birth of Emperor Parit 657
Marutta also did not recollect such heaps of gold given away in charity.
Besides that, a the golden plates and utensils which were used in the
sacrifce were also thrown in the dustbins, and all such heaps of gold re
mained unclaimed property for a long time, till Maharaja Yudhithira
collected them for his own purposes. Lord Sri Kr!la advised the brothers
of Maharaja Yudhithira to collect the unclaimed property because it be
longed to the King. The more astonishing thing is that no subject of the
state also collected such unclaimed gold for industrial enterprise, or any
thing like that. This means that the state citizens were completely satisfied
with all necessities of life and therefore not inclined to accept unnecessary
productive enterprises for sense gratification. Maharaja Yudhithira also
requisitioned the heaps of gold for performing sacrifices and for pleasing
the Supreme Hari Personality of Godhead. Otherwise he had no desire to
collect them for the state treasury.
One should take lessons from the acts of Maharaja Yudhithira. He was
afraid of sins committed on the battlefield, and therefore he wanted to
satisfy the supreme authority. This indicates that unintentional sins are
also committed in our daily occupational discharge of duties, and to coun
teract even such unintentional crimes, one must perform sacrifices a they
are recommended in the reveaed scriptures. The Lord says in the Bhagavad
gitt (yajitrthtt karmaro 'nyatra loko 'yam karma-bandhanaf.) that one
must perform sacrifices recommended in the scriptures in order to get rid of
commitments of all unauthorized work, or even unintentional crimes
which we are apt to commit. By doing so, one shall be freed from a
kinds of sins. And those who do not do so, but work for self-interest or
sense gratification, have to undergo all tribulations accrued from com
mitted sins. Therefore, the main purpose of performing sacrifices is to
satisfy the Supreme Personality Hari. The process of performing sacrifices
may be different in terms of different times, places, and persons, but the
aim of such sacrifices is one and the same at all times and in all circum
stances, viz., satisfaction of the Supreme Lord Hari. That is the way of
pious life, and that is the way of peace and prosperity in the world at
large. Maharaja Yudhithira did all these as the ideal pious King in the
world.
If Maharaja Yudhithira is a sinner in his daily discharge of duties, in
royal administration of state affairs, wherein killing of man and animals
is a recognized art, then we can just imagine the amount of sins committed
consciously or unconsciously by the untrained population of the Kali-yuga
who have no way to perform sacrifice to please the Supreme Lord. The
658 Srmad-Bhaavatam [Canto 1, Ch. 12
Bhiavatam says, therefore, that the prime duty of the human being is to
satisfy the Supreme Lord by the performance of one's occupational duty.
(Bhig. 1.2.13)
Let any man of any place of community, caste or creed be engaged in
any sort of occupational duty, but he must agree to perform sacrifices as it
is recommended in the scriptures for the particular place, time and person.
In the Vedic literatures it is recommended that in Kali-yuga people engage
in glorifying the Lord by chanting the holy name of Kfp.a (Kirtanii d eva
krr.asya mukta-sanga param vrajet) without offense. By doing so one can
be freed from all sins and thus can attain the highest perfection of life by
returning home, back to Godhead. We have already discussed this more
than once in this great literature in different places, especially in the intro
ductory portion by sketching the life of Lord Sri Caitanya Mahaprabhu,
and still we are repeating the same with a view to bring about peace and
prosperity in society.
The Lord has declared openly in the Bhagavad-giti how He becomes
pleased with us, and the same process is practically demonstrated in the
life and preaching work of Lord Sri Caitanya Mahaprabhu. The perfect
process of performing yajias or sacrifice to please the Supreme Lord
Hari (the P
rsonality of Godhead who gets us free fom all miseries of

existence) i to follow the ways of Lord Sri Caitanya Mahaprabhu in
this dark age of quarrel and dissension.
Maharaja Yudhithira had to collect heaps of gold to secure the para
phernalia for the horse sacrifice yajia in days of sufficiency, so we can
hardly think of such performance of yajias in these days of insufficiency
and complete scarcity of gold. At the present moment we have heaps
of papers and promises of their being converted into gold by economic
development of modern civilization, and stil there i no possibility of
spending riches like Maharaja Yudhithira, either individually or collectively
or by state patronization. Just suitable, therefore, for the age, is the
method recommended by Lord Sr Caitanya Mahaprabhu in terms of the
siistra. Such a method requires no expenditure at all and yet can award
more benefit than other expensive methods of yajia performances.
The horse sacrifice yajia or cow sarifice yajia performed by the Vedic
regulations shouldn't be misunderstood as a process of killing animals. On
the contrary, animals offered for the yajia were rejuvenated to a new span
of life by the transcendental power of chanting the Vedic hymns, which, if
properly chanted, are dfferent from what is understood by the common
layman. The Ved-mantras are all practical, and the proof is rejuvenation
of the sacrificed animal.
Text 35] Birth of Emperor Pait
659
There is no possibility of such methodical chanting of the Vedic hymns
by the so-called brihmaras or priests of the present age. The untrained
descendants of the twice-born families are no more like their forefathers,
and thus they are counted amongst the sidrs or once-bor men. The once
born man is unfit to chant the Vedic hymns, and therefore there is no
practical utility of chanting the original hymns.
And to save them all, Lord Sri Caitanya Mahaprabhu propounded the
sankirtana movement or yajia for all practical purposes, and the people of
the present age are strongly recommended to follow this sure and recog
nized path.
TEXT 35
TfI
l f II
ihito bhaavin rijii
yijayitvi dvijair nrpam
uvisa katicin misin
suhrdirh priya-kimyayi
ihuta-being called by; bhaavin-Lord Ka, the Personality of
Godhead; rijii-by the King;yijayitvi-causing to be performed; dvija
by the learned brhmacras; n.ram-on behalf of the King; uvtsa-resided;
katicit-a few; nusin-months; suhpim-for the sake of the relatives;
priya-kimyaya-for the matter of pleasure.
TRANSLATION
Lord Sr 1rla, the Personaity of Godhead, bing invited to the
sacrifices by Maharaja Yuhira, saw to it that they were performed
by qualified [twice-brn J brahmapas. After that, for the pleasre of the
relatives, the Lord remained a few months.
PURPORT
Lord Sr Kr!la was invited by Maharaja Yudhithira to look into the
superision of the performances of yajia, and the Lord, to abide by the
orders of His elderly cousin, caused the performance of yajias by learned
60
twice-born brimaras. Simply taking birth in the family of a brihmara
does not make one qualified to perform yajias. He must be twice born by
proper training and initiation from the bona fide icira. The once-born
scions of brihmara families are equal with the once-born sidras, and such
bralima-bandhu or unqualified once-born scions must be rejected for any
purpose of religious or Vedc function. Lord Sr Kr!la was entrusted to
look after this arrangement, and perfect as He is, He caused the yajias to
be performed by the bona fide twice-born brihmaras for successful
execution.
TEXT 36
tato rjiibh yanujiita[
kmwyi saha bandhubhi[l
yayau dviravatim brahman
sirjuno yadubhir vrta[l
tata[-thereafter; rijii-by the King; abhyanujiita[-being permitted;
knTayi-as well as by Draupadi; saha-along wth; bandhubhil-other
relatives; yayau-went to; dviravatim-Dvaraka-dhama; brahman-0
bri hmaras; sa aruna[-along with Aruna; yadubhi[-by the members of
the y adu dynasty; vrtafl-surunded.
TRANSLATION
0 Saunak, thereafter the Lrd, having bade farewell to King Yudhithira,
Draupd, and other relatves, started for the city of Dvarak, accompanied
by Auna and other members of the Y adu dynasty.
Thus end the Bhaktivednta purorts of the First Canto, Twelfth Chap
ter, of the Srmad-Bhagavatam, entitled "Birth of Emperor Pantit. ''
Srlmad-Bhagavatam
First Canto
<r Two-Chpe 8-12!
with the original Snskrit text, its Roman trans
literation, word-for-wrd synonyms, translation
and elaborate purports by
His Divine Grace
A.C. Bhakivecanta swami Pbhupaca
Founder-A cary a of the Interational Society
for Krishna Consciousnes
292 pgs
13 color illustrations
EXPLANATION OF THE COVER
1. The original spiritual planet, which resembles the whorl
of a huge lotus flower, is calle Goloka Vrndavana. It is the
abode of Lord Kfla, the original Personality of Godhead.
2. This original planet Goloka throws off a spiritual ray of
effulgence calle brhmajyoti which is the ultimate goal of
the impersonalists.
3. Within this unlimited brahmajyoti there are unlimited
numbers of spiritual planets, as there are innumerable
material planets within the sun rays of the material universes.
These spiritual planets are dominated by plenary expansions
of Lord Kfl)a, and the inhabitants there are ever liberated
living beings. They are all four-handed. The Lord is known
there as Narlylla, and the planets are known as Vaikup!has.
4. 'ometimes a spiritual cloud overtakes a corner of the
spiritual sky of brahmajyoti, and the covered portion is
calle the mah{t-tattva. The Lord then, by His portion as
Mahl-Vipu, lie down in the water within the mahat
tattva. The water is called the Causal Ocean (kiraQa-jala).
5. As He sleeps within the Causal Ocean, innumerable
universes are generated with His breathing. These floating
universes are scattered all over the Causal Ocean
.
They stay
during a breath of MahaVipu.
6. In each and every universal globe the same Maha-Vipu.
enters again as Garbhodakaslyi ViIU and lies there on the
Garbha Ocean on the serpentine Sea incarnation. From His
navel-abdomen sprouts a lotus stem, and on the lotus,
Brahma. the lord of the univers. is born. Brahml creates
all living beings of diferent shapes in terms of desire within
the universe. He also creates the sun. moon and other demi
gods.
(continued on back fap)
7. The sun is situated almost in the center of each and
every universe, and it distributes profuse light and heat all
over the universe. There are mi llions and billions of suns in
all the millions and billions of universes within the mahat
tattva. The suns and moons are required within the universes
because they are dark by nature. The Vedas instruct us to go
out of the dark universes and reach the glowing eff ulgence,
the brahmajyoti.
8. The brahmajyoti is due to the illuminating Vaiku!l!ha
planets, which need no sun or moon or power of electricity.
S
rlmad-Bhagavatam helps us reach the supreme planet,
Goloka Vrndavana. The door is open for everyone. Human
life is meant for this particular aim, for it is the highest
perfection.
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
first met his spiritual master, Srila Bhaktisiddhanta Sarasvati
Gosvaml Maharaja, in Calcutta in 1922. Srtla Bhaktisiddhanta
liked this educated young man and injected in him the idea
of preaching the message of
S
rlmad-Bhagavatam all over the
world. At Allahabad in 1933 Srila Prabhupada became his
formally initiated disciple, and in 1937, just days before
his spiritual master's departure fromthis mortal world, he
was specifically ordered to spread Krra consciousness in the
English language. Thus in 1944 Srila Prabhupada started
Back to Godhead magazine, which is now circulated in six
different languages throughout the world, and he also pub
lished, in English, the first three volumes of his
S
rlmad
Bhagavatam.
In 1965, at the advanced age of 70, His Divine Grace.
sailed to the United States to fulfill his master's sacred
mission, bringing with him only seven dollars, some books
and a pair of hand cymbals. Shortly afterwards he began
classes on Bhagavad-glta in a small storefront in New York
City. Now, only six years later, Srila Prabhupada's Inter
national Society for Krishna Consciousness, with more than
seventy centers in major cities throughout the world, has
become an important institution of spiritual knowledge and
culture, and Srila Prabhupada's authoritative translations,
commentaries and summary studies of Vedic literature have
become standard textbooks of transcendental science.

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His Divine Grace

A.C. Bhaktivedanta Swami Prabhupada

h4 Srimad-Bhigavatam [Canto I, Ch. II

ras along with Sri

rsonality of Godhead who gets us free fom all miseries of

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