r

First canto- Part one

Hi

vine Grac

A.C. Bha tivedanta swami

hupada

Founder-Acarya of ffie International Society for Krishna Consciousness

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

the Founder-Acarya of ISKCON and greatest exponent of
Krp.a consciousness in the western world.

SrTia Bhaktisiddhanta Sarasvati Gosvami Maharaja

the spiritual master of
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
and foremost scholar and devotee in the recent age.

Srila Gaura KiSora Das Babaji Maharaja

the spiritual master of
Srila Bhaktisiddhanta Sarasvati Gosvami
and intimate student of SrTia Thakur Bhaktivinode

Plate 1 A snake appeared before the baby, and the Lord began to play with it. (p. 1 1 )

Plate 2 Lord Caitanya convinced the Kazi about His sanklrtana movement. (p. 14)

Plate 3 The Lord invoked His Sudarsanaocakra to kill the sinners. (p.l6)

Plate 4 Saturated with transcendental ecstasy, Lord Caitanya fell unconscious. (p. 20)

Plate 5 Vyiisadeva meditating on Lord Krq.a, the all-pervading Personality of God

Plate 6 After respectfully offering a seat to Siita Gosviiml, the great sages began to

head. (p.44)

inquire of him. (p. 61)

Srlmad-Bhagavatam

Plate 7 Lord Sri Kfl)a a ppeared a s the son of Vasudeva and Devakl. (p. 69)

ALL GLORY TO SRT GURU AND GAURANGA

Srimad-Bhagavatam
of

KSI)IA-DVAIPAYANA VYASA

tffi 1ift;ufa.f4:
W1tt1tt owtiisAIRn

kn'!e sva-dhiimopagate
dharma-jiiiiniidibhil} saha
kalau nasta-drsiim esa
puriir-ko dhun;dital; (p. 186)

OTHER BOOKS by
His Divine Grace A.C. Bhaktivedanta swami Prabhupada

Srlmad-Bhagavatam

Bhagavad-gitii As It Is
Teachings of Lord Caitanya
Krr-a, the Supreme Personality of Godhead (2 volumes)

First Canto
"Creation"

Easy Journey to Other Planets

Krr-a Consciousnes: The Topmost Yoga System

<Part one-Chapters 1-7>

The Nectar of Devotion

The Krr-a Consciousness Movement is the Genuine Vedic Way
Back to Godhead Magazine (Founder)

With a Short Life Sketch

of Lord

S rt Caitanya Mahaprabhu,

the Ideal Preacher of Bhagavata-dharma,

and the Original Sanskrit Text, Its Roman Transliteration,
Synonyms, T ranslation and Elaborate Purports by

His Divine Grace

A.C. Bhaktivedanta swami Prabhupada
Founder-Acarya of the International Society for Krishna Consciousness

New York Los Angeles . London . Bombay

To
Copyright

1972

by the Bhaktivedanta Book

Trust

Srlla Prabhupada
Bhaktisiddhanta Sarasvatl
GosvamT Maharaja

Library of Congress Catal ogue Card Number:

International Standard Book Number :
ALL

70-127183

0-912776-27-7

RIGHTS RESERVED

y piritual aster
Readers interested in the subject matter of this book
are invited by the International Society for Krishna Consciousness
to correspond with its Secretary_

On the 26th Annual Ceremony of His

Disappearance Day

Society for Krishna Consciousness

3764 Watseka Ave.
Los Angeles, Calif. 90034

International

32 Tiffany Place

The Bhaktivedanta Book Trust

Brooklyn, New York

I I:! I

3764 Watseka Avenue

Los Angeles, Cali[ornia 90034

Printed

7 Uury Place

BloomsLury, II'.C. I
London

by Dai 'ippon Printin g Co., Ltd., Tqkyo, Japan

Gandhi Gram Road

Juhu, Bombay-54

He lives forever by his divine instructions

and
the follower lives with him.

VZL

Obstacles on the Path of Devotion

39

Eight Modes of Prayer by a Pure Devotee

40

CHAPTER ONE

TABLE OF CONTENTS

Questions by the sages

Preface

Introduction

43

Purpose of the Giiyatri Mantra

44

Parameivara the Supreme

46

Three Divisions of Vedic Ways

53

Exchange of Rasas Between Two Equals

57

Conception of God and the Absolute Truth

Watering the Root of the Tree

60

Source of Material Energy

Symptoms of Men in the Age of Quarrel or Kali

67

Preacher of Sr"imad-Bhiigavatam

Scriptures Summarized

68

Science of Kfl).a and Its Need

Glories of the Name of the Lord

7l

Sri Caitanya Mahaprabhu

Real Remedy for Peace in the World

74

His Mission

Incarnation of Godhead Is Distinguished

78

His Birth

10

His Early Childhood

11

His Student Life

12

His Civil Disobedience

13

Obeisances unto the Spiritual Master and the Lord

84

Reclaiming the Sinners

15

Sr"imad-Bhiigavatam Summarized

86

His Sannyiisa

18

Scope of Sense Satisfaction

98

ira-cora Gopinatha

19

Definition of the Absolute Truth

99

Meeting with Bhattacarya

22

Process of Its Realization

1 00

His Discourse on the Vedanta

22

Duty of All Classes of Human Beings

101

His Meeting with Ramananda Ray a

29

Service unto the D evotees

106

Importance of Submissive Hearing

30

The Book and the Person Bhiigavata

1 09

Instructive Story of Junior Haridasa

32

Seeing the Lord

111

Power of the Sank"irtana Movement

33

Forms of the Lord and the Living Beings

117

His Talks with the Mayavadi Sannyiis"i Prakasananda

34

Quality of Worship and the Demigods

121

The Lord Visits Mathura and Vrndavana

37

Lord Sr Kpl)a, or Vasudeva, Is All in All

125

He Converts Pathans to the Vait;tava Cult

38

He is All-Pervading

128

I I
VL

CHAPTER TWO

Divinity and Divine service

83

ix

viii

CHAPTER THREE

',,

1:

!11

The Lord and the Living Being Are Both Spirit

172

Self-realization Means Seeing the Lord

174

He is Unknowable by Mental Speculation

178

KfrJa Is the source of All Incarnations

135

Purua Incarnations: the Cause of Matter

and the Material World

136

Srimad-Bhiigavatam Is the Cream of Histories

183

From Him Brahma Is Manifested

137

The Mode of Its Reception

185

Description of the Universal Form

139

Srimad-Bhiigavatam Is the Representation of Lord KrI]a 186

Short Description of Various Incarnations

142

Srimad-Bhiigavatam and Its Incompatibilities

l8R

lst: Kumaras Incarnation

144

2nd: Sukara Incarnation

145

3rd: Narada Incarnation

146

4th: Nara NarayaQ.a Incarnation

147

Paramahamsa Sukadeva Gosvami

196

5th: Kapila, the Author of Sankhya Philosophy

148

The Ideal King, Maharaja Parikit

203

6th: Dattatreya Incarnation

149

Birthdate of Vyasadeva

205

7th: Y ajiia Incarnation

149

His Activities in Preparing Transcendental Works

206

8th: J.{abha Incarnation

151

Vedas Entrusted to Different Scholars

210

9th: Prthu Incarnation

152

Vedas Made Easy for the Less Intelligent Class

213

lOth: Matsya Incarnation

153

Mercy of Vyasadeva

213

llth: Kurma Incarnation

154

Unworthy Sons of the Higher Castes

214

12th: Dhanvantari Incarnation

155

Dissatisfaction of Vyasadeva and Its Cause

218

13th: Mahin! Incarnation

155

14th: Nrsimha Incarnation

155

15th: Vamana Incarnation

156

16th: Bhrgupati (Parasurama) Incarnation

157

17th: Vyasadeva Incarnation

157

The Mind and the Body

224

l8th:Rama Incarnation

158

19th: Balarama Incarnation

160

Identification of Self with the Body or Mind Is the

Cause of Despondency

227

20th: KrQ.a Incarnation

160

The Cause Explained

229

21st: Buddha Deva Incarnation

161

Flowery Language Without Divinity Is Condemned

232

Need of Preaching Snmad-Bhiigavatam

234

CHAPTER FOUR

Appearance of SrT Narada

191

CHAPTER FIVE

Narada's Instructions on srrmad-Bhagavatam

for vvasadeva

223

22nd: Kalki Incarnation

Lord KrQa, the Original Personality of Godhead

164
167

Nothing is Good without God

235

His Virata-rupa, an Imagination

171

Be Fixed Upon the Complete Whole

240

Xl

Human Frailties

241

The Lord His Constant Companion

A Boon to the Layman

243

Comparative Importance of Bhakti-yoga and Mystic

The Prime Duty

246

The Permanent Gain

248

Personal and Impersonal Features of the Lord

250

Purpose of all Cultural Assets

253

The Bhaktivediintas

Powers

309
312

CHAPTER SEVEN

The son of orot:a Punished

317

257

Vyasadeva's Meditation

317

Principles of Saintly Association

258

His Clear Conception

320

Miraculous Act of Hearing Bhiigavatam

260

Acts of Miiyii, the Illusory Energy

322

Effects of Spiritual Association

262

Effects of Bhakti-yoga

324

Duties of a Neophyte

263

Effects of Hearing Srimad-Bhiigavatam

326

Real Spiritual Master

264

First Student of Snmad-Bhiigavatam

328

Meaning of Surrender

267

Special Attraction of the Great Literature

329

The Cause of Miseries

270

The Heart and Soul of the Devotees

334

Import of Bhakti-yoga

271

In Continuation of the Battle of Kuruketra

337

Cent Percent Engagement

273

The Killing of the Five Sons of Draupadi

338

Sound as Form

276

Release of the Brahmastra

341

Concluding Instruction of Narada

278

Lord KrQa, the Transcendence

343

Nature of His Incarnation

346

Arrest of Asvatthama

353

The Briihmm:w and the Brahma-bandhn

354

Animal Killer Condemned

357

Lord KrI)a Orders the Killing of Asvatthama

358

Frailties of Women

361

Lord KrI)a Solves the Dilemma

371

CHAPTER SIX

conversation Between Narada and vvasa

281

Further Inquiry by Vyasadeva

281

History of Nlirada's Previous Life

285

His Touring

289

His Momentous Hankering for the Lord

292

Seeing the Lord

294

l\'lessage of Godhead

298

Narada's Eternal Engagement

302

His Transcendental Body

303

His Reappearance

305

His Freedom of Movement in All Planets

307

Preface
We must know the present need of human society. And what is that
need? Human society is no longer bounded by geographical limits to
particular countries or communities. Human society is broader than in the
Middle Ages, and the world tendency is toward one state or one human
society. The ideals of spiritual communism, according to Srimnd
Bhiigavatam, are based more or less on the oneness of the entire human
society, nay, on the entire energy of living beings. The need is felt by great
thinkers to make this a successful ideology. Srimad-Bhiigavatam will fill
this need in human society. It begins, therefore, with the aphorism of
Vedanta philosophy (janmiidy asya yata[t) to establish the ideal of a
common cause.
Human society, at the present moment, is not in the darkness of
oblivion. It has made rapid progress in the field of material comforts,
education and economic development throughout the entire world. But
there is a pinprick somehwere in the social body at large, and therefore
there are large-scale quarrels, even over less important issues. There is need
of a clue as to how humanity can become one in peace, friendship and
prosperity with a common cause. Srimad-Bhiigavatam will fill this need,
for it is a cultural presentation for the re-spiritualization of the entire
human society.
Srimad-Bhiigavatam should be introduced also in the schools and col
leges, for it is recommended by the great student devotee Prahliida
Maharaja in order to change the dem-onic face of society.

kaumiira iicaret priijiio dharmiin bhiigavatiin iha

durlabharh miinuarit janma tad apy adhruvam arthadam
(Bhiig. 7.6.1)
Disparity in human society is due to lack of principles in a godless
civilization. There is God, or the Almighty One, from whom everything
emanates, by whom everything is maintained and in whom everything is
merged to rest. Material science has tried to find the ultimate source of
creation very insufficiently, but it is a fact that there is one ultimate source
1

Preface

li
It

li1

...

Sr'imad- Bhagavatam

of everything that be. This ultimate source is explained rationally and

authoritatively in the beautiful Bhiigavatam or Srimad-Bhiigavatam.
Srimad-Bhiigavatam is the transcendental science not only for knowing
the ultimate source of everything but also for knowing our relation with
Him and our duty towards perfection of the human society on the basis of
this perfect knowledge. It is powerful reading matter in the Sanskrit
language, and it is now rendered into English elaborately so that simply by
a careful reading one will know God perfectly well, so much so that the
reader will be sufficiently educated to defend himself from the onslaught
of atheists. Over and above this, the reader will be able to convert
others to accept God as a concrete principle.
Srimad-Bhiigavatam begins with the definition of the ultimate source.
It is a bona fide commentary on the Vediinta-sutra by the same author,
Srila Vyasadeva, and gradually it develops into nine cantos up to .the
highest state of God realization. The only qualification one needs to study
this great book of transcendental knowledge is to proceed step by step
cautiously and not jump forward haphazardly like with an ordinary book.
It should be gone through chapter by chapter, one after another. The
reading matter is so arranged with its original Sanskrit text, its English
transliteration, synonyms, translation and purports so that one is sure to
become a God realized soul at the end of finishing the first nine cantos.
The Tenth Canto is distinct from the first nine cantos, because it deals
directly with the transcendental activities of the Personality of Godhead
Sri Kra. One will be unable to capture the effects of the Tenth Canto
Without going through the first nine cantos. The book is complete in
twelve cantos, each independent, but it is good for all to read them in
small installments one after another.
I must admit my frailties in presenting Srimad-Bhiigavatam, but still I
am hopeful of its good reception by the thinkers and leaders of society on
the strength of the following statement of Srimad-Bhiigavatam.

tad viigvisar go janatiigha-viplavo

yasmin pratiSlokam abaddhavaty api
niimiiny anantasya yaSo 'nkitiini yac
chrrvanti giiyanti grranti sadhava
(Bhiig. 1.5.11)
"On the other hand, that literature which is full with descriptions of
the transcendental glories of the name, fame, form and pastimes of the

unlimited Supreme Lord is a transcendental creation meant to bring about

a revolution in the impious life of a misdirected civilization. Such tran
scendental literatures, even though irregularly composed, are heard, sung
and accepted by purified men who are thoroughly honest."

Om Tat Sat.

A.C. Bhaktivedanta Swami

Dated at Delhi
D ecember 15, 1962

Introduction
The conception of God and the conception of Absolute Truth are not
on the same level. The Srimad-Bhiigavatam hits on the target of the
Absolute Truth. The conception of God indicates the controller, whereas
the conception of the Absolute Truth "indicates the summum bonum or
the ultimate source of all energies. There is no difference of opinion about
the personal feature of God as the controller because a controller cannot
be impersonal. Of course modern government, especially democratic
government, is impersonal to some extent, but ultimately the chief
executive head is a person, and the impersonal feature of government is
subordinate to the personal feature. So without a doubt whenever we refer
to control over others we must admit the existence of a personal feature.
Because there are different controllers for different managerial positions,
there may be many small gods. According to the Bhagavad-gitii any
controller who has some specific extraordinary power is called a vibhuti
mat sattva, or controller empowered by the Lord. There are many vibhuti
mat sattvas, controllers or gods with various specific powers, but the
Absolute Truth is one without a second. This Srimad-Bhiigavatam desig
nates the Absolute Truth or the summum bonum as the param satyam.
The author of Srimad-Bhiigavatam, Snl.a Vyasadeva, first offers his
respectful obeisances unto the param satyam (Absolute Truth), and be
cause the param satyam is the ultimate source of all energies, the param
satyam is the Supreme Person. The gods or the controllers are undoubtedly
persons, but the param satyam from whom the gods derive powers of
control is the Supreme Person. The Sanskrit word iSvara (controller)
conveys the import of God, but the Supreme Person is called the param
esvara, .or the supreme iSvara. The Supreme Person or paramesvara is the
supreme conscious personality, and because He does not derive any power
from any other source, He is supremely independent. In the Vedic litera
tures Brahma is described as the supreme god or the head of all other gods
like lndra, Candra, Varu-pa,,etc., but the Srimad-Bhiigavatam confirms that
even Brahma is not independent as far as his power and knowledge are
concerned. He received knowledge in the form of the Vedas from the
Supreme Person who resides within the heart of every living being. That
Supreme Personality knows everything directly and indirectly. Individual
infinitesimal persons, who are parts and parcels of the Supreme Personality,
may know directly and indirectly everything about their bodies or external

Srimad-Bhagavatam

features, but the Supreme Personality knows everything about both His
external and internal features.
The words janmady asya suggest that the source of all production,
maintenance or destruction is the same supreme conscious person. Even in
our present experience we can know that nothing is generated from inert
matter, but inert matter can be generated from the living entity. For in
stance, by contact with the living entity, the material body develops into a
working machine. Men with a poor fund of knowledge mistake the bodily
machinery to be the living being, but the fact is that the living being is the
basis of the bodily machine. The bodily machine is useless as soon as the
living spark is away from it. Similarly, the original source of all material
energy is the Supreme Person. This fact is expressed in all the Vedic litera
tures, and all the exponents of spiritual science have accepted this truth.
The living force is called Brahman, and one of the greatest iiciiryas (teach
ers), namely Sripiida Sankaracarya, has preached that Brahman is substance
whereas the cosmic world is category. The original source of all energies is
the living force, and He is logically accepted as the Supreme Person. He is
therefore conscious of everything past, present and future, and also of each
and every corner of His manifestations, both material and spiritual. An im
perfect living being does not even know what is happening within his own
personal body. He eats his food but does not know how this food is trans
formed into energy or how it sustains his body. When a living being is per
fect, he is aware of everything that happens, and since the Supreme Person
is all-perfect, it is quite natural that He knows everything in all detail. Con
sequently the perfect personality is addressed in the Srimad-Bhiigavatam
as Vasudeva, or one who lives everywhere in full consciousness and in full
possession of His complete energy. All of this is clearly explained in the
Srimad-Bhiigavatam, and the reader has ample opportunity to study this
critically.
In the modern age Lord Sri Caitanya Mahaprabhu preached the S rimad
Bhiigavatam by practical demonstration. It is easier to penetrate into the
topics of the Srimad-Bhiigavatam through the medium of Sri Caitanya's
causeless mercy. Therefore a short sketch of His life and precepts is in
serted herein to help the reader understand the real merit of Srimad

Bhiigavatam.

It is imperative that one learn the Srimad-Bhiigavatam from the person

Bhiigavatam. The person Bhiigavatam is one whose very life is Srimad
Bhiigavatam in practice. Since Sri Caitanya Mahaprabhu is the Absolute
Personality of Godhead, He is both Bhagaviin and Bhiigavatam in person
and in sound. Therefore His process of approaching the S rimad-Bhiigavatam

Introduction

is practical for all the people of the world. It was His wish that the

Srimad-Bhiigavatam be preached in every nook and corner of the world by

those who happened to take their birth in India.

The Srtmad-Bhagavatam is the science of KrJ].a, the Absolute Personality
of Godhead of whom we have preliminary information from the text of
the Bhagavad-gitii. Sri Caitanya Mahaprabhu has said that anyone, regard
less of what he is, who is well versed in the science of Krv.a (Srimad
Bhiigavatam and Bhagavad-gi:tii) can become an authorized preacher or
preceptor in the science of Krv.a.
There is need for he science of Krv.a in human society for the good
of all sufenng humamty of the world, and we simply request the leaders
of all natiOns to pick up this science of Krv.a for their own good, for the
good of society and for the good of all the world's people.
A SHORT SKETCH OF THE LIFE AND TEACHINGS OF LORD
CAITANYA, THE PREACHER OF SRIMAD-BHAGAVATAM
Lord Sri Caitanya Mahaprabhu, the great apostle of love of God and the
father of the congregational chanting of the holy name of the Lord,
dvented Himself at Sridhama Miiyiipura, a quarter in the city of Navadvipa
m Bengal, on the Phalguni Piirma evening in the year 1407 Sakabda
(corresponding to February 1486 by the Christian calendar).
His father, Sri Jagannatha MiSra, a learned briihmana from the district
of Sylhe , came to Navadvipa as a student because at that time Navadvipa
was considered to be the center of education and culture. He domiciled on
the banks of the Ganges after marrying Srimati Sac1dev1, a daughter of
Snia Nilambara Cakravarti, the great learned scholar of Navadvipa.
Jaganniitha Misra had a number of daughters by his wife Srimati
Sac1dev1, and most of them expired at an early age. Two surviving sons,
Sri Vivariipa and ViSvambhara, became at last the object of their paternal
affection. The tenth and youngest son, who was named ViSvambhara, later
became known as Nimai Pav.t and then, after accepting the renounced
order of life, Lord Sri Caitanya Mahaprabhu.
Lord Sri Caitanya Mahaprabhu exhibited His transcendental activities
for forty-eight years and then disappeared in the year 1455 Sakabda at
Pun.
For His first twenty-four years He remained at Navadvipa as a student
and householder. His first wife was Srimati Lakmipriya, who died at an
early age when the. Lord was away from home. When He returned from

\
8

East Bengal He was requested by His mother to accept a second wife, and

He agreed. His second wife was Srimati Vil)upriya Devi, who bore the
separation of the Lord throughout her life because the Lord took the order
of

sannyiisa

at the age of twenty-four when Srimati Vil)upriyii was barely

sixteen years old.

After taking

sannyiisa,

the Lord made His headquarters at Jagannatha

Puri due to the request of His mother, Srimati Sacidevi. The Lord remained

for twenty-four years at Puri. For six years of this time He travelled

continuously all over India (and especially throughout southern India)

preaching the

Snmad-Bhiigavatam.

Lord Caitanya not only preached the

gated the teaching of the

Bhagavad-gitii

Introduction

Srimad-Bhagavatam

Srimad-Bhiigavatam

but propa

as well in the most practical way.

In the Bhagavad-gitii Lord Sri KrI).a is depleted as the Absolute Personality

of Godhead, and His last teachings in that great book of transcendental

knowledge instruct that one should give up all the modes of religious

mends this process as the most excellent mode of worship. He accepts the

Srimad-Bhiigavata Puriir w

as the spotless literature for understanding the

Lord, and He preached that the ultimate goal of life for all human beings

is to attain the stage of premii or love of God.

Many devotees of Lord Caitanya like Srila Vrndavana-dasa Thakur, Sri
Locanadasa Thakur, Srila KrI).adasa Kaviraja Gosvami, Sri Kavikarp.apiira,

Sri Prabodhiinanda Sarasvati, Sri Riipa Gosvami', Sri Saniitana Gosvami,

Sri Raghunatha Bhatta Gosvami', Sri Jiva Gosviimi', Sri Gopala Bhatta
Gosvami', Sri Raghuniitha Diisa Gosviimi and in this latter age within two

hundred years, Sri Visvanatha Cakravarti, Sri Baladeva Vidyiibhiiana, Sri

Syamananda Gosvami, Sri N arottama-dasa Thakur, Sri Bhaktivinode Thakur

and at last Sri Bhaktisiddhanta Sarasvati Thakur (our spiritual master) and
many other great and renowned scholars and devotees of the Lord, have

prepared voluminous books and literatures on the life and precepts of the
Lord. Such literatures are all based on the siistras like the Vedas, Puriirzas,

Upan4ads, Riimiiyarza, Mahiib hiirata

The Lord then assured that all His devotees would be protected from all

and other histories and authentic

literatures approved by the recognized iiciiryas. They are unique in com

Unfortunately, despite Lord Sri Krl)a's direct order and the teachings

knowledge. Unfortunately the people of the world are still ignorant of

activities and accept Him (Lord Sri Kr!1a) as the

only worshipable

Lord.

sorts of sinful acts and that for them there would be no cause for anxiety.

position and unrivaled in presentation, and they are full of transcendental

less intelligent people misunderstand Him to be

them, but when these literatures, which are mostly in Sanskrit and Bengali,

Him as the original Personality of Godhead. Such men with a poor fund

of knowledge are misled by many nondevotees. Thus the teachings of the

people, then India's glory and the message of love will overflood this
morbid world, which is vainly searching after peace and prosperity by

pearance of Lord Sri Krl)a there were hundreds of commentaries on the

disciplic succession.

motivated by self-interest.

Caitanya will profit much to go through the books of Srila Vrndavana-dasa

of the

Bhagavad-gitii,

nothing but a great historical personality, and thus they cannot accept

Bhagavad-gitii

were misinterpreted even by great scholars. After the disap

Bhagavad-gitii by

many erudite scholars, and almost every one of them was

Lord Sri Caitanya Mahaprabhu is the selfsame Lord Sri Krl)a. This time,

come to light the world and when they are presented before thinking

various illusory methods not approved by the

iiciiryas

in the chain of

The readers of this small description of the life and precepts of Lord

appeared at Vrajabhiimi (Vrndavana) as the son of the King of Vraja

(Sri Caitanya-bhiigavata) and Srila Krl)adiisa Kaviraja Gosvami'

(Sri Caitanya-caritiimrta). The early life of the Lord is most fascinatingly
expressed by the author of Caitanya-bhii.gavata, and as far as the teachings
are concerned, they are more vividly explained in the Caitanya-caritiimrta.
Now they are available to the English speaking public in our Teachings
of Lord Caitanya.

worshipable by all. Vrndavana-dhama is nondifferent from the Lord because

contemporaries, namely Srila Muriiri Gupta, a medical practitioner of that

identical with the Lord as absolute knowledge. Therefore Vrndavana-dhiima

recorded by His private secretary Sri Damodara Gosvami or Snl.a Svariipa

however, He appeared as a great devotee of the Lord in order to preach'

to the people in general, as well as to religionists and philosophers, about

the transcendental position of Sri Krl)a, the primeval Lord and the cause
of all causes. The essence of His preaching is that Lord Sri Krl)a, who

(Nanda Maharaja), is the Supreme Personality of Godhead and is therefore

the name, fame, form and place where the Lord manifests Himself are all
is as worshipable as the Lord. The highest form of transcendental worship

of the Lord was exhibited by the damsels of Vrajabhiimi in the form of

pure affection for the Lord, and Lord Sri Caitanya Mahaprabhu recom-

Thakur

The Lord's early life was recorded by one of His chief devotees and

time, and the latter part of the life of Sri Caitanya Mahiiprabhu was
Damodara, who was practically a constant companion of the Lord at Puri.

These two devotees recorded practically all the incidences of the Lord's

activities, and later on all the books dealing with the Lord, which are above

10

Introduction

mentioned, were composed on the basis of kiircas by Snl.a Damodara

Gosvami and Murari Gupta.
So the Lord advented Himself on the Phalguni PUrimii evening of 1407
Sakabda, and it was by the will of the Lord that there was a lunar eclipse
on that evening. During the hours of eclipse it was the custom of the
1Iindu public to take bath in the Ganges or any other sacred river and
chant the Vedic mantras for purification. When Lord Caitanya was born
during the lunar eclipse, all India was roaring with the holy sound of Hare

with awe and veneration. Sometimes the young girls took pleasure in
making the Lord cry and then stopping Him by chanting the holy name.
So from His very childhood the Lord began to preach the importance of
the holy name. In His early age Lord Sri Caitanya was known as Nimai.
This name was given by His beloved mother because the Lord took His
birth beneath a nim tree in the courtyard of His paternal house.
When the Lord was offered solid food at the age of six months in the
anna-priisana ceremony, the Lord indicated His future activities. At this
time it was customary to offer the child both coins and books in order to
get some indication of the future tendencies of the child. The Lord was
offered on one side coins and on the other the Srimad-Bhiigavatam. The
Lord accepted the Bhiigavatam instead of the coins.
When He was a mere baby crawling in the yard, one day a snake ap
peared before Him, and the Lord began to play with it. All the members
of the house were struck with fear and awe, but after a little while the snake
went away, and the baby was taken away by His mother. Once He was
stolen by a thief who intended to steal His ornaments, but the Lord took
a pleasure trip on the shoulder of the bewildered thief who was searching
for a solitary place in order to rob the baby. It so happened that the thief,
wandering hither and thither, finally arrived just before the. house of
J aganniitha Misra and, being afraid of being caught, dropped the baby at
once. Of course the anxious parents and relatives were glad to see the lost
child.
Once a pilgrim briihma[-a was received at the house of Jaganniitha Misra,
and when he was offering food to the Godhead, the Lord appeared before
him and partook of the prepared food. The eatables had to be rejected
because the child touched them, and so the briihma[-a had to make
another preparation. The next time the same thing happened, and when
this happened repeatedly for the third time, the baby was finally put to
bed. At about twelve at night when all the members of the house were fast
asleep within their closed rooms, the pilgrim briihma[-a offered his specially
prepared foods to the Deity, and, in the same way, the baby Lord app_eared
before the pilgrim and spoiled his offerings. The b riihma[-a then began to
cry, but since everyone was fast asleep, no one could hear him. At that
time the baby Lord appeared before the fortunate briihma[-a and disclosed
His identity as Kra Himself. The briihma[-a was forbidden to disclose this
incidence, and the baby returned to the lap of His mother.
There are many similar incidences in His childhood. As a naughty boy
He somehmes used to tease the orthodox briihma[-as who used to bathe in
the Ganges. When the briihma[-as complained to His father that He was

KrIJa, Hare KrIJa, KrIJa K!!Ja, Hare Hare/ Hare Riima, Hare Riima, Riima
Riima, Hare Hare. These sixteen names of the Lord are mentioned in many
Purii[-as and Upaniads, and they are described as the Tiiraka-Brahman
Niima of this age. It is recommended in the siistras that offenseless chanting

i
I;
I

ll

Srimad-Bhagavatam

of these holy names of the Lord can deliver .a fallen soul from material
bondage. There are innumerable names of the Lord both in India and
outside, and all of them are equally good because all of them indicate the
Supreme Personality of Godhead. But because these sixteen are especially
recommended for this age, people should take advantage of them and
follow the path of the great iiciiryas who attained success by practicing the
rules of the siistras (revealed scriptures).
The simultaneous occurrence of the Lord's appearance and the lunar
eclipse indicated the distinctive mission of the Lord. This mission was to
preach the importance of chanting the holy names of the Lord in this age
of Kali (quarrel). In this present age quarrels take place even over trifles,
and therefore the siistras have recommended for this age a common plat
form for realization, namely chanting the holy names of the Lord. People
can hold meetings to glorify the Lord in their respective languages and
with melodious songs, and if such performances are executed in an offense
less manner, it is certain that the participants will gradually attain spiritual
perfection without having to undergo more rigorous methods. At such
meetings everyone, the learned and the foolish, the rich and the poor, the
Hindus and the Muslims, the Englishman and the Indians, and the ca[-iila
and the briihma[-as, can all hear the transcendental sounds and thus cleanse
the dust of material association from the mirror of the heart. To confirm
the Lord's mission all the people of the world will accept the holy name of
the Lord as the common platform for the universal religion of mankind.
In other words, the advent of the holy name took place along with the
advent of Lord Sri Caitanya Mahaprabhu.
When the Lord was on the lap of His mother, He would at once stop
crying as soon as the ladies surrounding Him chanted the holy names and
clapped their hands. This peculiar incidence was observed by the neighbors

12

13

Srimad-Bhagavatam

Introduction

splashing them with water instead of attending school, the Lord suddenly
appeared before His father as though just coming from school with all His
school clothes and books. At the bathing ghat He also used to play jokes
on the neighboring girls who engaged in worshiping Siva in hopes of getting
good husbands. This is a common practice amongst unmarried girls in
Hindu families. While they were engaged in such worship, the Lord
naughtily appeared before them and said, "My dear sisters, please give Me
all the offerings you have just brought for Lord Siva. Lord Siva is My
devotee, and Parvati is My maidservant. If you worship Me, then Lord
Siva and all the other demigods will be more satisfied." Some of them
refused to obey the naughty Lord, and He would curse them that due to
their refusal they would be married to old men who had seven. children by
their previous wives. Out of fear and sometimes out of love the girls would
also offer Him various goods, and then the Lord would bless them and as
sure them that they would have very good young husbands and that they
would be mothers of dozens of children. The blessings would enliven the
girls, but they used often to complain of these incidences to their mothers.
In this way the Lord passed His early childhood. When He was just
sixteen years old He started His own catupiithi (village school conducted
by a learned briihmarw) . In this school He would simply explain Kra,
even in readings of grammar. Snl.a Jiva Gosvami, in order to please the
Lord, later composed a grammar in Sanskrit, in which all the rules of
grammar were explained with examples that used the holy names of the
Lord. This grammar is still current. It is known as Hari-niimiimrta-vyiikararta
and is prescribed in the syllabus of schools in Bengal.
During this time a great Kashmir scholar named Kesava Kasmiri
came to Navadvipa to hold discussions on the siistras. The Kashmir paf!-
l)it was a champion scholar, and he had travelled to all places of learning in
India. Finally he came to Navadvipa to contest the learned partt;lits there.
The pa[lt;lits of Navadvipa decided to match Nimiii Pat (Lord Caitanya)
with the Kashmir Pa9it, thinking that if Nimiii Pa9it were defeated,
they would have another chance to debate with the scholar, for Nimai
Pa9it was only a boy. And if the Kashmir Pa9it were defeated, then
they would even be more glorified because people would proclaim that a
mere boy of Navadvipa defeated a champion scholar who was famous
throughout India. It so happened that Nimiii Pa9it met Kesava Kasmiri
while strolling on the banks of the Ganges. The Lord requested him to
compose a Sanskrit verse in praise of the Ganges, and the pa[ll}.it within a
short time composed a hundred slokas, reciting the verses like a storm and
showing the strength of his vast learning. Nimiii Pat at once memorized

all the slokas without an error. He quoted the sixty-fourth sloka and
pointed out certain rhetorical and literary irregularities. He particularly
questioned the pa[ll)it's use of the words bhaviini-bhartuft. He pointed out
that the use of these two words was redundant. Bhaviinimeans the wife of
Siva, and who else can be her bhartii, or husband. He also pointed out
several other discrepancies, and the Kashmir pa[ll}.it was struck with won
der. He was astonished that a mere student of grammar could point out
the literary mistakes of an erudite scholar. Although this matter was ended
prior to any public meeting, the news spread like wildfire all over Nava
dvipa. But finally Kesava Kiismiri was ordered in a dream by Sarasvati, the
goddess of learning, to submit to the Lord, and thus the Kashmir pa[ll)it
became a follower of the Lord.
The Lord was then married with great pomp and gaiety, and at this time
He began to preach the congregational chanting of the holy name of the
Lord at Navadvipa. Some of the briihmaf!-US became envious of His populari
ty, and they put many hindrances on His path. They were so jealous that
they finally took the matter before the Muslim magistrate at N avadvipa.
Bengal was then governed by Pathans, and the governor of the province
was Nawab Hussain Shah. The Muslim magistrate of Navadvipa took up
the complaints of the briihmaf!-as seriously, and at first he warned the
followers of Nimiii Pt not to chant loudly the name of Hari. But Lord
Caitanya asked His followers to disobey the orders of the Kazi, and they
went on with their sankirtana (chanting) party as usual. The magistrate
then sent constables who interrupted a sankirtana and broke some of the
mrdangas (drums). When Nimiii Pat heard of this incidence He organized
a party for civil disobedience. He is the pioneer of the civil disobedience
movement in India for the right cause. He organized a procession of
100,000 men with thousands of mrdaiigas and karatiilas (hand cymbals),
and this procession passed over the roads of Navadvipa in defiance of the
Kazi who issued the order. Finally the procession reached the house of the
Kazi, who went upstairs out of fear of the masses. The great crowds
assembled at the Kazi 's house displayed a violent temper, but the Lord
asked them to be peaceful. At this time the Kazi came down and tried to
pacify the Lord by addressing Him as his nephew. He pointed out that
Niliimbara Cakravarti referred to him as an uncle, and consequently,
Srimati Sacidevi, the mother of Nimiii Pat, was his sister. He asked the
Lord whether his sister's son could be angry at His maternal uncle, and the
Lord replied that since the Kazi was His maternal uncle he should receive
his nephew well at his home. In this way the issue was mitigated, and the
two learned . scholars began a long discussion on the Koran and Hindu

Srimad-Bhagavatam

Introduction

siistras. The Lord raised the question of cow killing, and the Kazi properly
answered Him by referring to the Koran. In turn the Kazi also questi oned
the Lord about cow sacrifice in the Vedas, and the Lord replied that such
sacrifice as mentioned in the Vedas is not actually cow killing. In that

o f the briihmara community were the most ardent supporters of Lord

Caitanya 's movement. Sri Advaita Prabhu was the chief cause for the
advent of the Lord. When Advaita Prabhu saw that the total human
society was full of materialistic activities and devoid of devotional service,
which alone could save mankind from the threefold miseries of material
existence, he, out of his causeless compassion for the age-worn human
society, prayed fervently for the incarnation of the Lord and continually
worshiped the Lord with the water of the Ganges and the leaves of the holy
tulasi tree. As far as preaching work in the sankirtana movement was
concerned, everyone was expected to do his daily share according to the
order of the Lord.
Once Nityananda Prabhu and Snl.a Haridasa Thakur were walking down
a main road, and on the way they saw a roaring crowd assembled. Upon
inquiring from passers -by, they understood that two brothers, named Jagai
and Madhai, were creating a public disturbance in a drunken state. They
also heard that these two brothers were born in a respectable brahmara
family, but because of low association they had turned into debauchees of
the worst type. They were not only drunkards but also meat -eaters,
woman-hunters, decoits and sinners of all description. Srila Nityananda
Prabhu heard all of these stories and decided that these two fallen souls
must be the first to be delivered. If they were delivered from their sinful
life, then the good name of Lord Caitanya would be even still more
glorified. Thinking in this way, Nityananda Prabhu and Haridasa pushed
their way through the crowd and asked the two brothers to chant the
holy name of Lord Hari. The drunken brothers became enraged upon
this request and attacked Nityananda Prabhu with filthy language. Both
brothers chased them a considerable distance. In the evening the report of
the preaching work was submitted to the Lord, and He was glad to learn
that Nityananda and Haridasa had attempted to deliver such a stupid pair
of fellows.
The next day Nityananda Prabhu went to see the brothers, and as soon
as H e approached them one of them threw a piece of earthen pot at Him.
This struck Him on the forehead, and immediately blood began to flow.
But Nityananda Prabhu was so kind that instead of protesting this heinous
act, He said, "It does not matter that you have thrown this stone at Me. I
still request you to chant the holy name of Lord Hari."
One of the brothers, Jagai , was astonished to see this behavior of
Nityananda Prabhu, and he at once fell down at His feet and asked Him to
pardon his sinful brother. When Madhai again attempted to hurt Nityananda
Prabhu, Jagai stopped him and implored him to fall down at His feet.

14

sacrifice an old bull or cow was sacrificed for the sake of receiving a fresh
younger life by the power of Vedic mantras. But in the Kali-yuga such
cow sacrifices are forbidden because there are no qualified briih maras
capable of conducting such a sacrifice. In fact , in Kali-yuga all yajiias
(sacrifices) are forbidden because t hey are useless attempts by foolish men.
In Kali-yuga only the sankirtana yajiia is recommended fo r all practical
purposes. Speaking in this way, the Lord finally convinced the Kazi, who
became the Lord's follower. The Kazi thenceforth declared that no one
should hinder the sankirtana movement which was started by the Lord,
and the Kazi left this order in his will for the sake of progeny. The Kazi's
tomb still exists in the area of Navadvipa, and Hindu pilgrims go there to
show their respects. The Kazi's descendants are residents, and they never
objected to smikirtana, even during the Hindu Muslim riot days.
This incidence shows clearly that the Lord was not a so-called timid
Vaif?p.ava. A V aif?p.ava is a fearless devotee of the Lord, and for the right
cause he can take any step suitable for the purpose. Arjuna was also a
Vaif?p.ava devotee of L ord Krf?p.a, and he fought valiantly for the satisfaction
of the L ord. Similarly, Vajrangaji, or Hanuman, was also a devotee of Lord
Rama, and he gave lessons to the nondevotee party of Ravap.a. The princi
ples of Vaif?p.avism are to satisfy the Lord by all means. A Vaip.ava is by
nature a nonviolent, peaceful living being, and he has all the good qualities
of God, but when the nondevotee blasphemes the Lord or His devotee, the
Vaip.ava never tolerates such impudency.
After this incidence the Lord began to preach and propagate His
Bhagavata-dharma, or sankirtana movement, more vigorously, and whoever
stood against this propagation of the yuga-dharma, or duty of the age, was
properly punished by various types of chastisement. Two briih mara gentle
men named Chapala and Gopala, who also happened to be maternal uncles
of the Lord, were inflicted with leprosy by way of chastisement, and later,
when they were repentant , they were accepted by the Lord. In the course
of His preaching work, He used to send daily all His followers, including
Srila Nityananda Prabhu and Thakur Haridasa, two chief whips of His
p arty, from door to door t o preach the Srimad-Bhiigavatam. All of
Navadvipa was surcharged with His sankirtana . movement, and His head
quarters were situated at the house of Srivasa Thakur and Sri Advaita
Prabhu , two of His chief householder disciples. These two learned heads

15

16

Srimad-Bhagavatam

In the meantime the news of Nityananda 's injury reached the Lord,
who at once hurried to the spot in a fiery and angry mood. The Lord
immediately invoked His Su darsana-cakra (the Lord 's ultimate weapon,
shaped like a wheel) to kill the sinners, but Nityananda Prabhu reminded
Him of His mission. The mission of the Lord was to deliver the hopelessly
fallen souls of Kali -yuga, and the brothers J agai and Madhai were typical
examples of these fallen souls. Ninety percent of the population of this
age resembles these brothers, despite high birth and mundane respecta
bility. According to the verdict of the revealed scriptures , the total
population of the world in this age will be of the lowest siidra quality, or
even lower. It should be noted that Sri Caitanya Mahaprabhu never
acknowledged the stereotyped caste system by birthright ; rather, He
strictly followed the verdict of the siistras in the matter of one's svariipa,
or real identity.
When the Lord was invoking His Sudarsana-cakra and Snla Nityananda
Prabhu was imploring Him to forgive the two brothers, both the brothers
fell down at the lotus feet of the Lord and begged His pardon for their
gross behavior. The Lord was also asked by Nityananda Prabhu to accept
these repenting souls, and the Lord agreed to accept them on one
condition, that they henceforward completely give up all their sinful
activities and habits of debauchery. Both the brothers agreed and promised
to give up all their sinful habits, and the kind Lord accepted them and did
not again refer to their past misdeeds.
This is the specific kindness of Lord Caitanya. In this age no one can
say that he is free from sin. It is impossible for anyone to say this. But
Lord Caitanya accepts all kinds of sinful persons on the one condition
that they promise not to indulge in sinful habits after being spiritually
initiated by the bona fide spiritual master.
There are a number of instructive points to be observed in this inci
dence of the two brothers. In this Kali-yuga practically all people are of
the quality of Jagai and Madhai. If they want to be relieved from the
reactions of their misdeeds , they must take shelter of Lord Caitanya
Mahaprabhu and after spiritual initiation thus refrain from those things
which are prohibited in the siistras. The prohibitory rules are dealt with in
the L ord's teachings to Srila Rfipa Gosvami.
During His householder life, the Lord did not display many of the
miracles which are generally expected from such personalities, but He did
once perform a wonderful miracle in the house of Srinivasa 'fhakur while
sankirtana was in full swing. He asked the devotees what they wanted to
eat, and when He was informed that they wanted to eat mangos, He asked

Introduction

17

for a seed of a mango , although this fruit was out of season. When the seed
was brought to Him He sowed it in the yard of Srinivasa, and at once a
creeper began to grow out of the seed. Within no time this creeper became
a full-grown mango tree heavy with more ripened fruits than the devotees
could eat. The tree remained in Srinivasa's yard, and from then on the
devotees used to take as many mangos from the tree as they wanted.
The Lord had a very high estimation of the affections of the damsels of
Vraj abhiimi (Vrndavana) for Krtl a', and in appreciation of their unalloyed
service to the Lord, once Sri Caitanya Mahaprabhu chanted the holy names
of the gopis (cowherd girls) instead of the names of the Lord. At this time
some of His students, who were also disciples, came to see Him, and when
they saw that the Lord was chanting the names of the gopis, they were
ast onished. Out of sheer foolishness they asked the Lord why He was
chanting the names of the gopis and advised Him to chant the name of
Krtl a. The Lord, who was in ecstasy, was thus disturbed by these foolish
students . He chastised them and chased them away. The students were
almost the same age as the Lord, and thus they wrongly thought of the
Lord as one of their peers. They held a meeting and resolved that they
would attack the Lord if He dared to punish them again in such a manner.
This incidence provoked some malicious talks about the Lord on the part
of the general public.
When the Lord became aware of this , He began to consider the various
types of men which are found in society. He noted that especially the
students , professors, fruitive workers , yogis, nondevotees, and different
types of athei.<>ts were all opposed to the devotional service of the Lord.
"My mission is to deliver all the fallen souls of this age," He thought, "but
if they commit offenses against Me, thinking Me to be an ordinary man,
they will not benefit. If they are to begin their life of spiritual realization,
they must some way or another offer obeisances unto Me." Thus the Lord
deci ded to accept the renounced order of life (sannyiisa) because people in
general were inclined to offer respects to a sannyiisi.
Five hundred years ago the condition of society was not as degraded as
it is today. At that time people would show respects t o a sannyiis and the
sannyiisi was rigid in following the rules and regulations of the renounced
order of life. Sri Caitanya Mahaprabhu was not very much in favor of the
renounced order of life in this age of Kali, but that was only for the reason
tat very few sannyiisis in this age are able to observe the rules and regula
hans of sannyiisa life. Sri Caitanya Mahaprabhu decided to accept the
order and become an ideal sannyiisi so that the general populace would
show Him respect. One is duty-bound to show respect to a sannyasT, for a

Srimad-Bhagavatam

Introduction

sannyiisi is considered to be the master of all varr.as and asramas.

. so hap
While He was contemplating accepting the sannyiisa order, It
pened that Ke8ava Bharati, a sannyasi of the Mayaa school n d rident

Lord Caitanya met His wife also after taking sannyiisa and offered her His
wooden slipper for worship, but the authentic sources give no information
about such a meeting. His mother met Him at the house of Advaita
Prabhu, and when she saw her son in sannyiisa, she lamented. By way of
compromise, she requested her son to make His headquarters in Puri so
that she would easily be able to get information about Him. The Lord
granted this last desire of His beloved mother. After this incidence the
Lord started for Pun, leaving all the residents of Navadvipa in an ocean of
lamentation over His separation.
The Lord visited many important places on the way to Pun. He visited
the temple. of G opinathajl, who had stolen condensed milk for His devotee
Srila Madhavendra Pun. Since then D eity Gopinathaji is well known as
Kira-cora Gopinatha. The Lord relished this story with great pleasure.
The propensity of stealing is there even in the absolute consciousness, hut
because this propensity is exhibited by the Absolute, it loses its perverted
nature and thus becomes worshipable even by Lord Caitanya on the basis
of the absolute consideration that the Lord and His stealing propensity are
one and i dentical. This interesting story of Gopinat haji is vividly explained
in the Caitanya-earitamrta by KrJ?.adasa Kaviraja Gosvami.
After visiting the temple of Kira-cora G opinatha of Rem una at Balasore
in Orissa, the Lord proceeded towards Pun and on the way visited the
temple of Saki Gopala, who appeared as a witness in the matter of two
brahmarta devotees' family quarrel. The Lord heard the story of Si .
Gopala with great pleasure because He wanted to impress upon the atheists
that the worshipable Deities in the temples approved by the great iieiiryas
are not idols, as alleged by men with a poor fund of knowledge. The Deity
in the temple is the area incarnation of the Personality of G odhead, and
thus the Deity is identical with the Lord in all respects . He responds to the
proportion of the devotee's affection for Him. In the story of Saki
Gopala, in which there was a family misunderstanding by two devotees of
the Lord, the Lord, in order to mitigate the turmoil as well as to show
specific favor to His servitors, travelled from Vrndavana to Vidyanagar, a
village in Orissa, in the form of His area incarnation. From there the Deity
was brought to Cuttack, and thus the temple of Saki Gopala is even today
visited by thousands of pilgrims on the way to J agannatha Pun. The Lord
stayed overnight there and began to proceed toward Puri. On the way, His
sannyiisa rod was broken by Nityananda Prabhu. The Lord became ap
parently angry with him about this and went alone to Puri, leaving His
companions behind.
At Pun, when He entered the temple of J agannatha, He became at once

18

of Katwa (in B engal) , visited Navadvipa and was mv1ted to dme With the
Lord. When Kesava Bharati came to His house, the Lord asked him to
award Him the sannyiisa order of life. This was a matter of formality. A
sannyasa order is to be accepted from another sannyasi. Although the
Lord was independent in all respects, still, to keep up the formalities of
the siistras, He accepted the sannyiisa order from Kesava Bharati, although
Ke8ava Bharati was not in the V aJ?.ava sampradiiya (school).
After consulting with Ke8ava Bhiirati, the Lord left Navadvipa for
Katwa to formally accept the sannyiisa order of life. He was accom
panied by Sn1a Nityananda Prabhu, Candrasekhara A.carya, and Mukunda
Datta. These three assisted Him in the details of the ceremony. The inci
dence of the Lord's accepting the sannyiisa order is very elaborately de
scribed in the Caitanya.-bhiigavata by Sn1a Vrndavana-dasa Thakur.
Thus at the end of His twenty-fourth year the Lord accepted the sannyasa
order of life in the month of Magha. After accepting this order He became a
full-fledged preacher of the Bhiigavata-dharma. Although He was doing the
same preaching work in His householder life, when He experienced some
obstacles to His preaching, He sacrificed even the comfort of His home life
for the sake of the fallen souls. In His householder life His chief assistants
were Sn1a Advaita Prabhu and Sn1a Srivasa Thakur, but after He accepted
the sannyasa order His chief assistants became Sn1a Nityananda Prabhu,
who was deputed to preach specifically in Bengal, and the six Gosvamis
(Riipa G osvami, Sanatana Gosvami, }iva Gosvami, Gopala Bhatta Gosvaml,
Raghunatha Dasa Gosvami, and Raghunatha Bhatta Gosvami), headed by
Sn1a Riipa and Sanatana, who were deputed to go to_ Vrndavana to
excavate the present places of pilgrimage. The present city of V rndavana
and the importance of Vrajabhiimi were thus disclosed by the will of Lord
Sri Caitanya Mahaprabhu.
The Lord, after accepting the sannyiisa order, at once wanted to start
for Vrndavana. For three continual days He travelled in the Radha Desha
(places where the Ganges does not flow). He was in full ecstasy over the
idea of going to Vrndavana. However, Srila Nityananda Prabhu diverted
His path and brought Him instead to the house of Advaita Prabhu in
Santipura. The Lord stayed at Sri Advaita Prabhu 's house for a few days,
and knowing well that the Lord was leaving His hearth and home for
good, Sri Advaita Prabhu sent his men to Navadvipa to bring mother Saci
to have a last meeting with her son. Some unscrupulous people say that

19

20

Snmad-Bhagavatam

saturated with transcendental ecstasy and fell down on the floor of the
temple unconscious. The custodians of the temple could not understan
the transcendental feats of the Lord, but there was a great learned parp;ltt
named Sarvabhauma Bhattacarya, who was present, and he could under
_
stand that the Lord's losing His consciousness upon entering the J agannatha
temple was not an ordinary thing. Sarvabhauma Bhattaciiry , who wa t e
_
.
chief appointed pandit in the court of the Kmg
of Onssa, MaharaF
Prataparudra, was attracted by the youthful luster of Lord Sr'i Caitanya
Mahaprabhu and could understand that such a transcendental trance was
only rarely exhibited and only then by the topmost devotees who re
already on the transcendental plane in complete forgetfulness of matenal
existence. Only a liberated soul could show such a transcendental feat, and
the Bhattacarya, who was vastly learned, could understa this jn the light
of the transcendental literature with which he was fannliar. He therefore
asked the custodians of the temple not to disturb the unknown sannyiisi.
He asked them to take the Lord to his home so He could be further
observed in His unconscious state. The Lord was at once carried t o the
home of Sarvabhauma Bhattacarya, who at that time had sufficient power
of authority due to his being the sabhii par-!fit or the stat ean of faculty
.
in Sanskrit literatures. The learned par-!fit wanted to scrutimzmgly test the
transcendental feats of Lord Caitanya because often unscrupulous devotees
imitate physical feats in order to flaunt transcendental achievements just
to attract innocent people and take advantage of them. A learnd scholar
like the Bhattacarya can detect such imposters, and when he finds them
out he at once rejects them.
In the case of Lord Caitanya Mahiiprabhu, the Bhattacarya tested all t.he
symptoms in the light of the iistras He tested as a scientist, not as a f?olish
sentimentalist. He observed the movement of the stomach, the beating of
the heart and the breathing of the nostrils. He also felt the pulse of . the
Lord and saw that all His bodily activities were in complete suspensiOn.
When he put a small cotton swab before the nostrils, he fund that there
was a slight breathing as the fine fibers of cotton moved hghtly. Thus he
came to know that the Lord's unconscious trance was genume, and he began
to treat Him in the prescribed fashion. But Lord Caitanya Mahiiprabhu cod
only be treated in a special way. He would only respond o the resounding
of the holy names of the Lord by His devotees. This special tratment was
unknown to Sarvabhauma Bhattacarya because the Lord was still unknown
to him. When he saw Him for the first time in the temple, he simply took
Him to be one of many pilgrims.

Introduction

21

In the meantime the companions of the Lord, who reached the temple
a little after Him, heard of the Lord's transcendental feats and of His being
carried away by the Bhattaciirya. The pilgrims at the temple were still
gossiping about the incident . But by chance, one of thes.e pilgrims had. m t
Gopinatha Aciirya, who was known to Gadadhara Pal)t, and from him t
was learned that the Lord was lying in an unconscious state at the resi
dence of Sarvabhauma Bhattacarya, who happened t o be the brother-in-law
of Gopinatha Aciirya. All the members of the party were introduced by
Gadadhara Pal)t to Gopinatha Aciirya, who took them all to the house
of Bhattiiciirya where the Lord was lying unconscious in a spiritual trance.
.
All the embers then chanted loudly the holy name of the Lord Hari as
usual, and the Lord regained His consciousness. After this, Bhattacarya
received all the members of the party, including Lord Nityananda Prabhu,
and asked them to become his guests of honor. The party, including the
Lord, went for a bath in the sea, and the Bhattacarya arranged for their
residence and meals at the house of KaSi Misra. Gopinatha Aciirya, his
brother-in-law, also assisted. There were some friendly talks about the
Lord's divinity between the two brothers-in-law, and in this argument
Gopinatha .Acarya , who knew the Lord before, now tried o establish he
Lord as the Personality of Godhead, and the Bhattacarya tried to establish
Him as one of the great devotees. Both of them argued from the angle of
vision of authentic siistras and not on the strength of sentimental vox
populi. The incarnations of God are determined by authentic siistras and
not by popular votes of foolish fanatics. Lord Caitanya was an incarnation
of God in fact, but foolish fanatics have proclaimed so many so-called
incarnations of God in this age without referring to authentic scriptures.
But Sarvabhauma Bhattacarya or Gopinatha Aciirya did not indulge in
such foolish sentimentalism; on the contrary, both of them tried to estab
lish or rej ect His divinity on the strength of authentic siistras.
Later it was disclosed that Bhattacarya also came from the Navadvipa
area, and it was understood from him that NTiambara Cakravarti, the
maternal grandfather of Lord Caitanya, happened to be a class fellow of
the father of Sarvabhauma Bhattacarya. In that sense, the young sannyiisi
Lord Caitanya evoked paternal affection from Bhattacarya. Bhattaciirya
was the professor of many sannyiisis in the order of the Sarikaracarya
sampradiiya, and he himself also belonged to that cult. As such, the
Bhattaciirya desired that the young sannyiisi Lord Caitanya also hear from
him about the teachings of Vedanta.
Those who are followers of the Sarikara cult are generally known as

22

Srimad-Bhagavatam

Introduction

Vedantists. This does no t, however, mean that Vedanta is a monopoly

study of the Sankara sampradiiya. Vedanta is studied by all the bona fide
sampradayas, but they have their own interpretations. But those in the
Sailkara sampradiiya are generally known to be ignorant of the knowledge
of the Vedantist Vaigtavas. For this reason the Bhaktivedanta title was
first offered to the author by the Vaittavas.
The Lord agreed to take lessons from BhaWicarya on the Vedanta, and
they sat together in the temple of Lord J agannatha. The Bhattacarya went
on speaking continually for seven days, and the Lord heard him with all
attention and did not interrupt. The Lord's silence raised some doubts in
Bhattacarya 's heart, and he asked the Lord how it was that He did not ask
anything or comment on his explanations of Vedanta.
The Lord posed Himself before the Bhattacarya as a foolish student and
pretended that He heard the Vedanta from him because the Bhattacarya
felt that this was the duty of a sannyasi. But the Lord did not agree with
his lectures . By this the Lord indicated that the so-called V edantists
amongst the Sarikara sampradiiya, or any other sampradaya, who do not
follow the instructions of Srila Vyasadeva are mechanical students of the
Vedanta. They are not fully aware of that great knowledge. The explana
tion of the Vedanta-sutra is given by the author himself in the text of
Srimad-Bhiigavatam. One who has no knowledge of the Bhiigavatam will
hardly be able to know what the Vedanta says.
The BhaWicarya, being a vastly learned man, could follow the Lord's sar
castic remarks on the popular V edantist. He therefore asked Him why He
did not ask about any point which He could not follow. The Bhattacarya
could understand the purpose of His dead silence for the days He heard
him. This shows clearly that the Lord had something else in mind; thus the
Bhanacarya requested Him to disclose His mind.
Upon this, the Lord spoke as follows: " My dear sir, I can understand
the meaning of the sutras like 'janmiidy asya yata[l,,' 'sastra-yonitvat, ' and
'athiito brahma-jijfiiisa' of the Vedanta-sutra, but when you explain them
in your own way it becomes difficult for Me to follow them. The purpose
of the sutras is already explained in them, but your expla ations are
covering them with something else. You do not purposely take the direct
meaning of the siitras but indirectly give your own interpretations."
The Lord thus attacked all Vedantists who interpret the Vedanta-sutra
fashionably, according to their limited. power of thinking, to serve their
own purpose. Such indirect interpretations of the authentic literatures like
the Vedanta are hereby condemned by the Lord.

The Lord continued: "Snl.a Vyasadeva has summarized the direct

meanings of the mantras in the Upani!jads in the Vediinta-sutra. Unfor
tunately you do not take their direct meaning. Indirectly you interpret
them in a different way.
"The authority of the Vedas is unchallengeable and stands without any
question of doubt. And whatever is stated in the Vedas must be accepted
completely, otherwise one challenges the authority of the Vedas.
"The conchshell and cowdung are bone and stool of two living beings.
But because they have been recommended by the Vedas as pure, people
accept them as such because of the authority of the Vedas. "
The idea is that one cannot set his imperfect reason above the authority
of the Ve das. The orders of the Vedas must be obeyed as they stand
without any mundane reasoning. The so-called followers of the Vedic
injunction make their own interpretations of the Vedic injunctions, and
thus they establish different parties and sects of the Vedic religion. Lord
Buddha directly denied the authority of the Vedas, and he established his
own religion. Only for this reason the Buddhist religion was not accepted
by the strict followers of the Vedas. But those who are so-called followers
of the Vedas are more harmful than the Buddhists. The Buddhists have the
courage to deny the Ve das directly, but the so-called followers of the
Vedas have no courage to deny the Vedas, although indirectly they disobey
all the injunctions of the Vedas. Lord Caitanya condemned this.
The example of the conchshell and that of the cowdung given by the
Lord are very much appropriate in this connection. If one argues that since
cowdung is pure, the stool of a learned brahmar-a is still more pure, his
argument will not be accepted. Cowdung is accepted, and the stool of a
highly posted brahmar-a is rejected. The Lord continued:
"The Vedic injunctions are self-authorized, and if some mundane
creature adjusts the interpretations of the Vedas, he defies their authority.
It is foolish to think of oneself as more intelligent than Srila Vyasadeva. He
has already expressed himself in his sutras, and there is no need of help
from _personalities of lesser importance. His work, the Vediinta-siitra, is as
dazzling as the midday sun, and when someone tries to give his own
interpretations on the self-effulgent sunlike Vedanta-sutra, he attempts to
cover this sun with the cloud of his imagination.
"The purpose of the Vedas and Purar-as are one and the same. They
ascertain the Absolute Truth, which is. greater than everything else. The
Absolute Truth is ultimately realized as the Absolute Personality of
Godhead with absolute controlling power. As such, the Absolute Person-

..
))

23

24

Srimad-Bhagavatam

ality of Godhead must be completely full of opulence, strength, fame,

beauty, knowledge and renunciation. Yet the transcendental Personality
of Go dhead is astonishingly ascertained as impersonal.
"The impersonal description of the Absolute Truth in the Vedas is given
to nullify the mundane conception of the absolute whole . Personal features
of the Lord are completely different from all kinds of .mundane features.
The living entities are all individual persons, and they are all parts and
parcels of the supreme whole. If the parts and parcels are individual
persons, the source of their emanation must not be i mpersonal. He is the
Supreme Person amongst all the relative persons.
"The Vedas inform us that from Him [ Brahman ] everything emanates,
and on Him everything rests. And after annihilation, everything merges in
Him only. Therefore, He is the ultimate dative, causative and accommo
dating cause of all causes. And all these causes cannot be attributed to an
impersonal object .
"The Vedas inform us that He alone became many, and when He so
desires He glances over material nature . Before He glanced over material
nature there was no material cosmic creation. Therefore, His glance is not
material. Material mind or senses were unborn when the Lord glanced over
material nature. Thus evidence in the Vedas proves that beyond a doubt
the Lord has transcendental eyes and a transcendental mind. They are not
materiaL His impersonality therefore is a negation of His materiality, but
not a denial of His transcendental personality.
"Brahman ultimately refers to the Personality of G odhead. I mpersonal
Brahman realization is just the negative conception of the mundane crea
tions. Paramatma is the localized aspect of Brahman within all kinds of
material bodies. Ultimately the Supreme Brahman realization is the reali
zation of the Personality of Godhead according to all evidence of the
revealed scriptures. He is the ultimate source of Vil).u tattvas.
"The Puriinas are also spplementary to the Vedas. The Vedic mantras
are too difficult for an ordinary man. Women, siidras and the so-called
twice-born higher castes are unable to penetrate into the sense of the
Vedas. And thus the Itihiisa or the Mahiibhiirata as well as the Puriir-as are
made easy to explain the truths of the Vedas. In his prayers before the boy
Sri Krsna,
- Brahma said that there is no limit to the fortune of the residents
of v;j abhiimi headed by Sri Nanda Maharaja and Yasodamayi because
the eternal Absolute Truth has become their intimate relative.
"The Vedic mantra maintains that the Absolute Truth has no legs and
no hands and yet goes faster than all and accepts everything that is

Introduction

25

offered to Him in devotion. The latter statements definitely suggest the

personal features of the Lord, although His hands and legs are distinguished
from mundane hands and legs or other senses.
" Brahman is, therefore, never impersonal, but when such mantras are
..,. indirectly interprete d, it is wrongly thought that the Absolute Truth is
impersonal. The Absolute Truth Personality of Godhead is full of all
opulences, and therefore He has a transcendental form of full existence,
knowledge and bliss. How then can one establish that the Absolute Truth
is impersonal?
"Brahman, being full of opulences, is understood to have manifold
energies, and all these energies are classified under three headings under
the authority of V4r-u Puriir-a (6 .7.60) , which says that the transcendental
energies of Lord Viu are primarily three. His spiritual energy, as well as
the energy of the living entities, are classified as superior energy, whereas
the material energy is an inferior one which is sprouted out of ignorance.
"The energy of the living entities is technically called ketrajiia energy.
This ketrajiia-sakti, although equal in quality with the Lord, becomes
overpowered by material energy out of ignorance and thus suffers all sorts
of material miseries. In other words , the living entities are located in the
marginal energy between the superior spiritual and inferior material
energy, and in proportion to the living being's contact with either the
material or spiritual energies , the living entity is situated in proportionately
higher and lower levels of existence.
"The Lord is beyond the inferior and marginal energies as above men
tioned, and His spiritual energy is manifested in three different phases: as
eternal existence, eternal bliss and eternal knowledge. As far as eternal
existence is concerned, it is conducted by the sandhini potency ; similarly,
bliss and knowledge are conducted by the hliidhini and samvit potencies
respectively. As the supreme energetic Lord, He is the supreme controller
of the spiritual, marginal and material energies. And all these different
types of energies are connected with the Lord in eternal devotional service.
"The Supreme Personality of Godhead is thus enjoying in His transcen
dental eternal form. Is it not astounding that one dares to call the Supreme
Lord nonenergetic? The Lord is the controller of all energies, and the
living entities are parts and parcels of one of the energies. Therefore there
is a gulf of difference between the Lord and the living entities. How then
can one say that the Lord and the living entities are one and the same? In
the Bhagavad-gitii als o the living entities are described as belonging to the
superior energy of the Lord. According to the principles of intimate

26

27

Srimad-Bhagavatam

Introduction

correlation between the energy and the energetic, both of them are non
different also. Therefore, the Lord and the living entities are nondifferent
as the energy and the energeti c.
"Earth, water, fire, air, ether, mind, intelligence and ego are all inferior
energies of the Lord, but the living entities are different from all as superior
energy. This is the version of Bhagavad-gitii.
"The transcendental form of the Lord is eternally existent and full of
transcendental bliss. How then can such a form be a product of the ma
terial mode of goodness? Anyone, therefore, who does not believe in the
form of the Lord is certainly a faithless demon a nd as such is untouchable,
a not to be seen persona non grata fit to be punished by the Plutonic king.
"The Buddhists are called atheists because they have no respect for the
Vedas, but those who defy the Vedic conclusions, as above mentioned,
under the pretense of being followers of the Vedas, are verily more
dangerous than the Buddhists.

of the Vedas. Sripada Sankaracarya has given more stress on the side word
tattvamasi than on the primeval principle omkiira. "
The Lord thus spoke on the Vediinta-sutra and defied all the propaganda
of the Mayavada school:* The Bhattacarya tried to defend himself and his
Mayavada school by jugglery of logic and grammar, but the Lord was able
to defeat him by His forceful arguments. He affirmed that we are all
related with the Personality of Godhead eternally and that devotional
service is our eternal function to exchange the dealings of our relations.
And the result of such exchanges is to attain premii or love of Go dhead.
When love of Godhead is attained, love for all other beings automatically
follows because the Lord is the sum total of all living beings.
The Lord said that but for these three items-namely, eternal relation
with God, exchange of dealings with Him and the attainment of love for
Him-all that is instructed in the Vedas is superfluous and concocted.
The Lord further added that the Mayavada philosophy taught by
Sripada Sarikaracarya is an imaginary explanation of the Vedas, but it had
to be taught by him (Sarikaracarya) because he was ordered to teach it by
the Personality of Godhead. In the Padma Puriir-a it is stated that the
Personality of Godhead ordered His Lordship Siva to deviate the human
race from Him (the Personality of Godhead.) The Personality of Godhead
was to be so covered so that people would be encouraged to generate more
and more population. His Lordship Siva said to Devi : "In the Kali-yuga,
I shall preach the Mayavada philosophy, which is nothing but clouded
Buddhism, in the garb of a briihmar.a. "
After hearing all these speeches of the Lord Sri Caitanya Mahapr abhu, the
Bhattacarya was struck with wonder and awe and regarded Him in dead
silence. The Lord then encouraged him with assurance that there was no
cause to wonder. "I say that devotional service unto the Personality of
Godhead is the highest goal of human life. " He then quoted a sloka from
the Bhiigavatam and assured him that even the liberated souls who are
absorbed in the spirit and spiritual realization also take to the devotional
service of the Lord Hari because the Personality of Godhead has such
transcendental qualities that He attracts the heart of the liberated soul too.
Then the Bhattacarya desired to listen to the explanation of the
"iitmiiriima " sloka from the Bhiigavatam ( 1 .7.10). The Lord first of all
asked Bhattacarya to explain it, and after that He would explain it. The
Bhattacarya then scholarly explained the sloka with special reference to

"Sri Vyasadeva very kindly compiled the Vedic knowledge in his

Vediinta-sutra, but if one hears the commentation of the Mayavadi school

(as represented by the Sarikara sampradiiya) certainly he will be misled on

the path of spiritual realization.

"The theory of emanations is the beginning subj ect of the Vediinta
sutra. All the cosmic manifestations are emanations from the Absolute
Personality of Godhead by His inconceivable different energies. The
example of the touchstone is applicable to the theory of emanation. The
touchstone can convert an unlimited quantity of iron into gold, and still
the tou chstone remains as it is. Similarly, the Supreme Lord can produce
all manifested worlds by His inconceivable energies, and yet He is full
and unchanged. He is purrw [ complete ] , and although an unlimited
number of piirrtas emanate from Him, He is still purrta.
"The theory of illusion of the Mayavada school is advocated on the
ground that the theory of emanation will cause a transformation of the
Absolute Truth. If that is the case, Vyasadeva is wrong. To avoid this, they
have skillfully brought in the theory of illusion. But the world or the
cosmic creation is not false, as maintained by the Mayavada school. It
simply has no permanent existence. A nonpermanent thing cannot be
called false altogether. But the conception that the material body is the
self is certainly wrong.
''Prar.ava [om} or the omkiira in the Vedas is the primeval hymn. This
transcendental sound is identical with the form of the Lord. All the Vedic
hymns are based on this prar-ava o mkiira. Tattvamasi is but a side word in
the Vedic literatures, and therefore this word cannot be the primeval hymn
_

*In our

Teachings of L ord Caitanya we have more elaborately

Srimad-Bhagavatam clarifies them all.

philosphical intricacies.

explained all these

28

Introduction

Sr'imad-Bha!!avatam

logic. He explained the sloka in nine different ways chiefly based on logic
because he was the most renowned scholar of logic of the time.
The Lord, after hearing the Bhattacarya, thanked him for the scholarly
presentation of the sloka, and then, at the request of the Bhattacar?'a, the
Lord explained the sloka in sixty-four different ways without touchmg the
nine explanations given by the Bhatt;acarya.
Thus after hearing the explanation of the iitmiiriima sloka from the
Lord, the Bhattacarya was convinced that such a scholarly presentation is
impossible for an earthly creature.* Before this Sri Gopinatha Acarya tried
to convince him of the divinity of the Lord , but at that time he could not
so accept Him. But the Bhattacarya was astounded by the Lord's exposi
tion of the Vediinta-sutra and explanations of the iitmiiriima sloka, and
thus he .!:>egan to think that he had committed a great offense at the lotus
feet of the Lord by not recognizing Him to be Km1a Himself. He then
surrendered unto Him, repenting for his past dealings with Him , and the
Lord was kind enough to accept the Bhatl;iicrya. Out of His causeless
mercy, the Lord manifested before him first as four-handed Narayaa and
then again as two-handed Lord Kra with a flute in His hand.
The Bhattaciirya at once fell down at the lotus feet of the Lord and
composed many suitable slokas in praise of the Lord by His grace. He
composed almost one hundred slokas in praise of the Lord. The Lord then
embraced him, and out of transcendental ecstasy the Bhatt;acarya lost
consciousness of the physical state of life. Tears , trembling, throbbing of
the heart , perspiration, emotional waves, dancing, singing, crying and all
the eight symptoms of trance were manifested in the bodr: of the
Bhattacarya. Sri Gopinatha Acarya became very glad and astomshed by
this marvellous conversion of his brother-in-law by the grace of the Lord.
Out of the hundred celebrated slokas composed by the Bhattacarya in
praise of the Lord, the following two are most important, and these two
slokas explain the mission of the Lord in gist. They are as follows .
l . Let me surrender unto the Personality of Godhead who has appeared
now as Lord Sri Caitanya Mahaprabhu. He is the ocean of all mercy and
has come down to teach us material detachment , learning and devotional
service to Himself.
2. Since pure devotional service of the Lord has been lost in the oblivion
of time , the Lord has appeared to renovate the principles , and therefore I
offer my obeisances unto His lotus feet.

*The complete text of the explanation given by the Lord will form a hooklet itself,
_

and therefore we have presented it in a chapter in our

Teachings of Lord Caltanya..

29

The Lord explained the word mukti to be equivalent to the word Viu,
or the Personality' of Godhead. To attain mukti or liberation from the
bondage of material existence is to attain to the service of the Lord.
The Lord then proceeded towards South India for some time and
converted everyone He met on the way to become devotees of Lord Sri
Krsna. Such devotees also converted many others to the cult of devotional
sce or to the Bhiigavata-dharma of the Lord, and thus He reached the
bank of the Godavari, where He met Srila Ramananda Raya, the Gover
nor of Madras on behalf of Maharaja Prataparudra, the King of Orissa.
His talks with Ramiinanda Raya are very important for higher realization
of transcendental knowledge, and the conversation itself forms a small
booklet . We shall, however, give herewith a summary of the conversation.
Sri Ramananda Raya was a self-realized soul , although outwardly he
belonged to a caste lower than the briihmar-a in social status . He was not
in the renounced order of life, and besides that he was a high government
servant in the State. Still Sri Caitanya Mahiiprabhu accepted him as a
liberated soul on the strength of the high order of his realization of
transcendental knowledge. Similarly, the Lord accepted Srila Haridasa
'fhakur, a veteran devotee of the Lord coming from a Mohammedan family.
And there are many other great devotees of the Lord who came from
different communities , sects and castes. The Lord's only criterion was the
standard of devotional service of the particular person. He was not con
cerned with the outward dress of a man ; He was concerned only with the
inner soul and its activities. Therefore the whole missionary activities of
the Lord are to be understood to be on the spiritual plane, and as such the
cult of Sri Caitanya Mahaprabhu or the cult of Bhiigavata-dharma has
nothing to do with mundane affairs , sociology, politics, economic develop
ment or any such sphere of life. Srimad-Bhiigavatam is the purely transcen
dental urge of the soul.
When He met Sri Ramananda Raya on the bank of the Godavari, the
varr-asrama-dharma followed by the Hindus was mentioned by the Lord.
Srila Ramananda Raya said that by following the principles of varrtasrama
dharma, the system of four castes and four orders of human life , everyone
could realize transcendence. In the opinion of the Lord, the system of
varr-iisrama-dharma is superficial only, and it has very little to do with the
highest realization of spiritual values . The highest perfection of life is to
get detached from the material attachment and proportionately realize the
transcendental loving service of the Lord. The Personality of Godhead
recognizes a living being who is progressing in that line. Devotional service
is, therefore, the culmination of the culture of all knowledge. When Sri
Kra the Supreme Personality of Go dhead appeared for the deliverance

Srimad-Bhagavatam

Introduction

of all fallen souls, He advised the deliverance of all living entities as follows.

Lord. Perfection o f life i s attained simply by glorifying the Lord in

association with a self-realized devotee of the Lord :x The self-realized
devotee is he who surrenders unto the Lord fully and who does not have

30

The Supreme Absolute Personality of Godhead, from whom all living

entities have emanated, must be worshiped by all their respective engage

ments, because everything that we see is also the expansion of His energy.

That is the way of real perfection, and it is approved by all bona fide

iiciiryas

past and present. The system of

varrziiSrama

is more or less based

on moral and ethical principles. There is very little realization of the

transcendence as such, and Lord Sri Caitanya Mahiiprabhu rejected it as

superficial and asked Ramiinanda Raya to go further into the matter.

Sri Ramiinanda Raya then suggested renunciation of fruitive actions

unto the Lord. The

Bhagavad-gftii

advises in this connection : "Whatever

you do, whatever you eat and whatever you give, as well as whatever you

perform in penance, offer to Me alone." This dedication on the part of the

worker suggests that the Personality of Godhead is a step higher than the

impersonal conception of the

varrziisrama

system, but still the relation of

the living being and the Lord is not distinct in that way. The Lord

therefore rejected this proposition and asked Ramiinanda Raya to go

further .

Raya then suggested renunciation of the

varrziiSrama-dharma

and accep

tance of devotional service. The Lord did not approve of this suggestion
also for the reason that all of a sudden one should not renounce his

position, for that may not bring in the desired result.

It was further suggested by Raya that attainment of spiritual realization

freed from the material conception of life is the topmost achievement for

a living being. The Lord rejected this suggestion also because on the plea

of such spiritual realization much havoc has been wrought by unscrupulous

persons ; therefore all of a sudden this is not possible. The Raya then
suggested sincere association of self-realized souls and hearing submissively

the transcendental message of the pastimes of the Personality of Godhead.

This suggestion was welcomed by the Lord . This suggestion was made

following in the footsteps of Brahmiiji, who said that the Personality of

Godhead is known as ajita or the one who cannot be conquered or

approached by anyone. But such

ajita

also becomes

jita

(conquered) by

one method, which is very simple and easy. The simple method is that one

has to give up the arrogant attitude of declaring oneself to be God Himself.

One must be very meek and submissive and try to live peacefully by

lending the ear to the speeches of the transcendentally self-realized soul

who speaks on the message of

Bhiigavata-dharma

or the religion of glori

fying the Supreme Lord and His devotees. To glorify a great man is a

natural instinct for living beings, but they have not learned to glorify the

31

attachment for material prosperity. Material prosperity and sense enjoy

ment and their advancement are all activities of ignorance in human
society. Peace and friendship are impossible for a society detached from

the association of God and His devotees. It is imperative, therefore, that

one should sincerely seek the association of pure devotees and hear them
patiently and submissively from any position of life. The position of a

person in the higher or lower status of life does not hamper one in the
path of self-realization. The only thing one has to do is to hear from a self
realized soul with a routine program. The teacher may also deliver lectures
from the Vedic literatures, following in the footsteps of the bygone
iiciiryas who realized the Absolute Truth. Lord Sri Caitanya Mahiiprabhu
recommended this simple method of self-realization generally known as

Bhagavata-dharma . nmd-Bhiigavatam is the perfect ide fo this purpose.

_
Above these topics discussed by the Lord and Sri Ramananda
Raya,
there w e still more elevated spiritul talks between the two great

personalities, and we purposely withhold those topics for the present

because one has to come to the spiritual plane before further talks with
Ramananda Raya can be heard. We have presented further talks of Srila
Ramananda Raya with the Lord in another book

Caitanya).

(Teachings of Lord

At the conclusion of this meeting, Sri Ramananda Raya was advised by

the Lord to retire from service and come to Puri so that they could live
together and relish a transcendental relationship. Some time later, Sri

Riimananda Raya retired from the Government service and took a pension
from the King. He returned to his residence in Puri, where he was one of
the most confidential devotees of the Lord. There was another gentleman

at Puri of the name Sikha Maiti, who was also a confidante like Ramananda
Raya . The Lord used to hold confidential talks on spiritual values with
three or four companions at Puri, and He passed eighteen years in that way
in spiritual trance. His talks were recorded by His private secretary Sri
Diimodara Gosviimi, one of the four most intimate devotees.
The ord extensively travelled all over the southern part of India. The
great samt o Maharatra, known as saint Tukiiram, was also initiated
by
the Lord. Samt Tukaram, after initiation by the Lord, overfloode
d the
whole of the Mahiirtra Province with the sankirtana movement,
and the
*The International Society for Krishna Conscio usness is formed for this purpose.

Srimad-Bhagavatam

Introduction

transcendental flow is still rolling on in the southwestern part of the great

Indian peninsula.
.
.
The Lord excavated from South India two very Important
old literatures,
namely the Brahma-samhitii* and Kmw-karl)iimrta, and thee two valuable
_
books are authorized studies for the person in the devotiOnal lme.
The
Lord then returned to Puri after His South Indian tour.
On His return to Puri, all the anxious devotees of the Lord got hac
their life and the Lord remained there with continued pastimes of His
transcen dental realizations. The most important incidence during that time
was His granting audience to King Prataparudra. King Prataparudra was
a great devotee of the Lord, and he considered himself to b one o te ser
vants of the Lord entrusted with sweeping the temple. This submiSsive at
titude of the King was very much appreciated by Sri Caitanya Mhaprabu.
The King requested both Bhattacarya and Ray a to arrange s meetmg
. .
with the Lord. When, however, the Lord was petitiOned by His two stal
wart devotees, He flatly refused to grant the request , even though it was
put forward by personal associates like Ramananda Riiya and Sarvaauma
Bhatt;iiciirya. The Lord maintained that it is dagerous for a sa nyast to be
in intimate touch with worldly money consciOus men and With women.
The Lord was an ideal sannyiisi. No woman could approach the Lord even
to offer respects. Women's seats were accommodated far away rom the
. m
. the routine work
Lord. AB an ideal teacher and iiciirya, He was very stnct
-of a sannyiisi. Apart from being a divine incarnation , the Lord was an ideal
character as a human being. His behavior with other persons was also above
suspicion. In His dealing as iiciirya, He as hard than t e thundebolt
_
and softer than the rose. One of His associates, Jumor Handasa,
committed
a great mistake by lustfully glancing at young w man, n the Lord as
Supersoul could detect this just in the mind of Jurnor Handasa. H was at
once banished from His association and was never accepted agam, even
though He was implored to excuse Haridasa for the mistake. Junior
Haridiisa afterwards committed suicide due to being disassociated from the
copany of the Lord, and the news of suicide was duly related to the
Lord. Even at that time the Lord was not forgetful of the offense, and He
said that Haridiisa had rightly met with the proper punishment.
On the principles of the renounced order of life and discipline, the L rd
knew no compromise, and therefore even though He knew that te King
was a great devotee, He refused to see the King only b ecause the KIg was
a dollar and cent man. By this example the Lord wanted to emphasize the
proper behavior for a transcendentalist. A transcendentalist has nothing

to do with women and money. He must always refrain from such intimate
relations. The King was, however, favored by the Lord by the expert
arrangement of the devotees. This means that the beloved devotee of the
Lord can favor a neophyte more liberally than the Lord. Pure devotees,
therefore, never commit an offense at the feet of another pure devotee.
An offense at the lotus feet of the Lord is sometimes excused by the
merciful Lord, but an offense at the feet of a devotee is very dangerous
for one who actually wants to make progress in devotional service.
As long as the Lord remained at Puri, thousands of His devotees used to
coffililo't o see Him during the Ratha-yiitra car festival of Lord J aganniitha .
And during the car festival, the washing of the Gup.ica temple under the
direct supervision of the Lord was an important function. The Lord's
congregational sankirtana movement at Puri was a unique exhibition for
the mass of people. That is the way to turn the mass mind towards spiritual
realization. The Lord inaugurated this system of mass sankirtana, and
leaders of all countries can take advantage of this spiritual mo vement in
order to keep the mass of people in a pure state of peace and friendship
with one another. This is now the demand of the present human society
all over the world.
After some time the Lord again started on his tour towards Northern
India, and He decided to visit Vrndavana and its neighb oring places. He
passed through the j ungles of Jharikhaa (Madhya Bhiirat) , and all the
wild animals also joined His sankirtana movement. The wild tigers, ele
phants, bears and deer all t ogether accompanied the Lord, and the Lord
accompanied them in sankirtana. By this He prove d that by the propaga
tion of the smikirtana movement (congregational chanting and glorifying
the name of the Lord) even the wild animals can live in peace and friend
ship , and what to speak of men who are supposed to be civilized. No man
in the world will refuse to join the sankirtana movement . Nor is the Lord':,
sankirtana movement restricted to any caste, creed, color or species. Here
is direct evidence of His great mission : He allowed even the wild animals to
partake in His great movement.
On His way back from Vrndavana He first came o Prayag, where He met
Riipa Gosvami along with his younger brother Anupama. Then He came
down to Benares. For two months, He instructed Sri Sanatana Gosvami in
the transcendental science. The instruction to Sanatana Gosvami is in itself
a long narration, and full presentati on of the instruction will not be
possible here. The main ideas are given as follows.
Sanatana Gosvami (formerly known as Dabir Khas) was in the cabinet
service of the Bengal Government under the regime of N awah Husain Shah.
He decided to join with the Lord and thus retired from the service. On His

32

*Summa ry of Srimad-Bhiigavatam.

33

34

Srimad-Bhagavatam

Introduction

way back from Vrndavana, when He reached Varii!lasi, the Lord became
the guest of Sri Tapana Misra and Candrasekhara, assisted by a Maharatra
brohmaf!a. At that time Vii.rii!lasi was headed by a great sannyiisi of the
Mayavada school named Sripada Prakasii.nanda Sarasvati. When the Lord
was at Varii!lasi, the people in general became more attracted to Lord
Caitanya Mahii.prabhu on account of His mass sankirtana movement.
Wherever He visited, especially the Visvanatha temple, thousands of pil
grims would follow Him. Some were attracted by His bodily features , and
others were attracted by His melodious songs glorifying the Lord.
The Mayiiviidl sannyiisis designate themselves as Nariiy3!1a. Vii.rii!J.asi is
still overflooded with many Mayiiviidl sannyasis. Some people who saw the
Lord in His sankirtana party considered Him to be actually Nariiy3!1a, and
this report reached the camp of the great sannyiisi Prakasananda.
In India there is always a kind of spiritual rivalry between the Mayavada
and Bhagavata schools, and thus when the news of the Lord reached
Prakasii.nanda he knew that the Lord was a V ai!lava sannyasi, and there
fore he minimized the value of the Lord before those who brought him the
news. He deprecated the activities of the Lord because of His preaching
the sankirtana movement, which was in his opinion nothing but religious
sentiment. Prakasiinanda was a profound student of the Vedanta, and he
advised his followers to give attention to the Vedan ta and not to indulge
in sankirtana.
One devotee brahma"{la, who became a devotee of the Lord, did not like
the criticism of Prakasiinanda, and he went to the Lord to express hjs
regrets. He told the Lord that when he uttered the Lord's name before the
sannyiisi Prakiisiinanda, the latter strongly criticized Him, although he
heard him uttering several times the name Caitanya. The brahmarw was
astonished to see that the sannyiisi Prakasiinanda could not vibrate the
sound Kr!la even once, although he uttered the name Caitanya several
times.
The Lord smilingly explained to the devotee brahmaf!a why the
Mayavadl cannot utter the holy name of Kr!la. "The Mayavadls are of
fenders at the lotus feet of Kr!J.a, although they utter always Brahman,
Atma, or Caitanya, etc. And because they are offenders at the lotus feet of
Krl?!J.a, they are actually unable to utter the holy name of Kr!la. The name
Krl?!!a and the Personality of Godhead Kr!la are i dentical. There is no
difference in the absolute realm between the name, form or person of the
Absolute Truth because in the absolute realm everything is transcendental
bliss. There is no difference between the body and the soul for the Person
ality of Godhead, Krl?!J.a. Thus He is different from the living entity who

dental position, it is very difficult for a layman to actually know the

Personality of Godhead, Kr!J.a, His holy name and fame, etc. His name,
fame, form and pastimes all are one and the same transcendental identity,
and they are not knowable by the exercise of the material senses.
"The transcendental relationship of the pastimes of the Lord is the
source of still more bliss than one can experience by realization of Brahman
or by becoming one with the Supreme. Had it not been so, then those who
are already situated in the transcendental bliss of Brahman would not have
been attracted by the transcendental bliss of the pastimes of the Lord."
After this, a great meeting was arranged by the devotees of the Lord in
which all the sannyiisis were invited, including the Lord and Prakasiinanda
Sarasvati. In this meeting both the scholars (the Lord and Prakasananda)
had a long discourse on the spiritual values of the sankirtana movement,
and a summary is given below.
The great Mayavadl sannyiisi Prakasananda inquired from the Lord as to
the reason for His preferring the sahkirtana movement to the study of the
Vediinta-sutra. He said that it is the duty of a sannyiisi to read the Vedanta
sfitra. What caused Him to indulge in sankirtana?
After this inquiry, the Lord submissively replied : "I have taken to the
sankirtana movement instead of the study of Vedanta because I am a great
fool." The Lord thus represented Himself as one of the numberless fools
of this age who are absolutely inapable of studying the Vedanta philoso
phy. The fools ' indulgence in the study of Vediinta has caused so much
havoc in society. The Lord thus continued : "And because I am a great
fool, My spiritual master forbade Me to play with Vedanta philosophy. He
said that it is better that I chant the holy name of the Lord, for that would
deliver Me from material bondage.
"In this age of Kali there is no other religion but the glorification of the
Lord by utterance of His holy name, and that is the injunction of all the
revealed scriptures. And My spiritual master has taught Me one sloka
(from the Brhan-Naradiya Puraf!a) which is:

is always different from his outward body. Because of Kr!la's transcen-

35

harer nama harer nama harer namaiva kevalam

kalau niisty eva niisty eva niisty eva gatir anyatha.
"So on the order of my spiritual master, I chant the holy name of Hari,
and I am now mad after this holy name. Whenever I utter the holy name I
forget Myself completely, and sometimes I laugh , cry and dance like a
madman. I thought that I had actually gone mad by this process of
chanting, and therefore I asked My spiritual master about it. He informed
Me that this was the real effect of chanting the holy name, which

36

Introduction

Srimad-Bhagavatam

produces a transcendental emotion that is a rare maifestation. It is t e

sign of love of God, which is the ultimate end of hfe . Love f God IS
transcendental to liberation [mukti], and thus it is called the fifth stage
n+ spiritual realization, above the stage of liberation. By c anting the holy
name of Krsna one attains the stage of love of God, and 1t was good that
fortunately i. was favored with the blessing."
On hearing this statement from the Lord, the Mayavadi sa nyiisL ased
the Lord what was the harm in studying the Vedanta along With chantmg
the holy name. Prakasiinanda Sarasvati knew well that the L rd was
formerly known as Nimai Pa9.it, a very learned scholar of Navadpa, d
His posing as a great fool was certanly to so e Furpose. J:I e nng this
inquiry by the sannyiisi, the Lord smiled and said, . My dear Sir, If you do
not mind, I will answer your inquiry."
.
All the sannyiisis there were very much pleased with the Lord for HIS
honest dealings, and they unanimously replied that they would not be
offen ded by whatever H e replied. The- Lord then spoke as follows:
"Vediinta-siitra is comprised of transcendental words or sounds uttered
by the transcendental Personality of Godhead. AB s ch, in the Ve iinta
_
there cannot be any human deficiencies like mistake, IllusiOn
cheatmg or
inefficiency. The message of the Upan4ads is expressed in the Vediinta
siitra, and what is said there directly is certainly glorified. Whatever inter
pretations have been given by Sailk.aracarya have no direct bearing on the
siitta, and therefore such commentation spoils everything.
"The word Brahman indicates the greatest of all, which is full with
transcendental opulences, superior to all. Brahman is ultimately the Per
sonality of Godhead, and He is covered by indirect interpretatio s and
established as impersonal. Everything that is in the spiritual world IS fl
of transcendental bliss, including the form , body, place and paraphernalia
of the Lord. All are eternally cognizant and blissful. It is not the fault of
the .Acarya Sari.kara that he has so interpreted Vedanta, but if someone
accepts it , then certainly he is doomed. Anyone who acce_pts the tran
scendental body of the Personality of Godhead as something mundane
certainly commits the greatest blasphemy ."
The Lord thus spoke to the sannyiisi almost in the same way tha _He
spoke to the Bhattacarya of Pun, and by forceful arguments He nullie
the Mayavada interpretations of the Vediinta-siitra. All the sannysLS
there claimed that the Lord was the personified Vedas and the Personality
of Godhead. All the sannyiisis were converted to the cult of bhakti, and
all of them accepted the holy name of the Lord Sri Kr!?a, and they dined
together with the Lord in the midst of them. After this conversioa of the
_

37

sannyiisis, the popularity of the Lord increased at Varaasi, and thousands

of people assembled to see the Lord in person. The Lord thus established
the primary importance of Srimad-Bhiigavata-dharma, and He defeated all
other systems of spiritual realization. Since then everyone at V iiraasi was
overwhelmd with the transcendental sankirtana movement.
While the Lord was camping at Varaasi, Saniitana Gosvami also arrived
after retiring from office. He was formerly one of the state ministers in the
government of Bengal, then under the regime of Nawab Hussain Shah. He
had some difficulty in getting relief from the state service, for the Nawab
was reluctant to let him leave. Nonetheless he came to Variiasi, and the
Lord taught him the principles of devotional service. He taught him about
the constitutional position of the living being, the cause of his bondage
under material conditions, his eternal relation with the Personality of
Godhead, the transcendental position of the Supreme Personality of God
head, His expansions in different plenary portions of incarnations, His
control of different parts of the universe, the nature of His trans cendental
abode, devotional activities, their different stages of development and the
rules and regulations for achieving the gradual stages of spiritual perfection,
the symptoms of different incarnations in different ages and how to
detect them with reference to the context of revealed scriptures.
The Lord's teachings to Saniitana Gosviimi form a big chapter in the
text of Sri Caitanya-caritiimrta, and to explain the whole teachings in
minute details will require a volume in itself. These are treated in detail
in our book Teachings of L ord Caitanya.
At Mathura, the Lord visited all the important places; then He reached
Vrndavana. Lord Caitanya appeared in the family of a high caste briih
ma!ta, and over and above that as sannyiisi He was the preceptor for all the
var!tas and iisramas. But He llSed to accept meals from all classes of
Vaisnavas.
At Mathura the Sanodhia briihmanas are considered to be in
.
the iower status of society, but the Lord accpted meals in their families
also because His host happened to be a disciple of the Miidhavendra Puri
family.
At Vrndiivana the Lord took bath in twenty-four important bathing
places and ghats. He travelled to all the twelve important vanas (forests).
In these forests all the cows and birds welcomed Him , as if He were their
very old friend. The Lord also began to embrace all the trees of those
forests, and by doing so He felt the symptoms of transcendetnal ecstasy.
Sometimes He fell unconscious , but He was made to regain consciousness
by the chanting of the holy name of Kr!?l]a. The transcendental symptoms
that were visible on the body of the Lord during His travel within the

Srimad-Bhagavatam

Introduction

forest of Vrndavana were all unique and inexplicable, and we have just
given a synopsis only.
Some of the important places that were visited by the Lord in V rndiivana
were Kamyavana, Adisvara, Pabansarovara, Khadirvana, Sea8ayi,
Khelatirtha, Bhandirvana, Bhadravana, Srivana, Lauhavana, Mahiivana,
Gokula, Kaliyahrada, Dvadasaditya, Kesitirtha, etc. When He saw the place
where the riisa dance took place, He at once fell down in trance. As long as
He remained at Vrndavana, He made His headquarters at Akrur Ghat.
From Vrndiivana His personal servitor Kradasa Vipra induced Him
to go back to Prayiig to take bath during the Magha Mela. The Lord acceded
to this proposal, and they started for Prayag. On the way they were met
with some Pathans , amongst whom there was a learned Moulana. The Lord
had some talks with the Moulana and his companions, and the Lord
convinced the Moulana that in the Koran also there are descriptions of
Bhiigavata-dharma and Krl?1Ja. All the Pathans were converted to His cult
of devotional service.
When He returned to Prayiig, Srila Riipa Gosvami and his youngest
brother met Him near Bindu-miidhava Temple. This time the Lord was
welcomed by the people of Prayag more respectfully. V allabha Bhatta, who
resided on the other bank of Prayag in the village of Arail, was to receive
Him at his place, but while going there the Lord jumped in the River
Yamuna. With great difficulty He was picked up in an unconscious state.
Finally He visited the headquarters of V allabha Bhatta. This V allabha
Bhatta was one of His chief admirers, but later on he inaugurated his own
party of the V allabha sampradiiya.
On the bank of the Da8iisvamedha Ghat at Prayag for ten days continu
ally the Lord instructed Riipa Gosvami in the science of devotional service
of the Lord. He taught the Gosvami the divisions of the living crP-atures in
the 8,400,000 species of life. Then He taught him about the human
species. Out of them He discussed the followers of the Vedic principles,
out of them the fruitive workers, out of them the empiric philosophers,
and out of them the liberated souls. He said that there are only a few
who are actually pure devotees of Lord Sri Kra.
Srlla Riipa Gosviimi was the you nger brother of Sanatana Gosvami, and
when he retired from service he brought with him two boatfuls of gold
coins. This means that he brought with him some hundreds of thousands
of rupees accumulated by the labor of his service. And before leaving home
for Lord Caitanya Mahaprabhu, he divided the wealth as follows : fifty
percent for the service of the Lord and His devotees, twenty-five percent
for relatives and twenty-five percent for his personal needs in case of
emergency . In that way he set an example for all householders .

The Lord taught the Gosvami about devotional service, comparing it to

a creeper, and He advised him to protect the bhakti creeper most carefully
against the mad elephant offense against the pure devotees. In addition,
the creeper has to be protected from the desires of sense enjoyment,
monistic liberation and perfection of the hatha-yoga system. They are all
detrimental on the path of devotional service . Similarly, violence against
living beings, desire for worldly gain, worldly reception and worldly fame
are all detrimental to the progress of bhakti or Bhiigavata-dharma.
Pure devotional service must be freed from all desires for sense gratifica
tion, fruitive aspirations and culture of monistic knowledge. One must be
freed from all kinds of designations, and when one is thus converted into
transcendental purity, one can then serve the Lord by purified senses.
As long as there is the desire to enjoy sensually or to become one with
the Supreme or to possess the mystic powers, there is no questio n ofattaining the stage of pure devotional service.
Devotional service is conducted under two categories, namely primary
practice and spontaneous emotion. When one can rise up to the platform
of spontaneous emotion, he .can make further progress by spiritual attach
ment, feeling, love, and many higher stages of devotional life for which
there are no English words. We have tried to explain the science of
devotional service in our book The Nectar of Devotion based on the
authority of Bhakti-rasiimrta-sindhu by Snl.a Riipa Gosvami.
Transcendental devotional service has five stages of reciprocation.
l . The self-realization stage just after liberation from the material
bondage is called the santa or neutral stage.
2. After that, when there is development of transcendental knowledge
of the Lord's internal opulences, the devotee engages himself in the diisya
stage.
3. By further development of the diisya stage, a respectful fraternity
with the Lord develops, and above that a feeling of friendship on equal
terms becomes manifest. Both these stages are called siikhya stage, or
devotional service in friendship.
4. Above this there is the stage of paternal affection toward the Lord
and this is called the viitsalya stage.
5. And above this stage there is the stage of conjugal love, and this
stage is called the highest stage of love of God, although there is no
difference in quality in any of the above stages. The last stage of conjugal
love of God is called the miidhurya stage.
Thus He instructed Riipa Gosvami in devotional science and deputed him
to Vrndavana to excavate the lost sites of the transcendental pastimes of
the Lord. After this , the Lord returned to Variiasi and delivered the

38

..

39

40

Srimad-Bhagavatam

sannyasis and instructed the elder brother of Rupa Gosvami. We have

already discussed this.

The Lord left only eight slokas of His instructions in writing, and they
are known as the Sikatakam. All other literatures of His divine cult were
extensively written by the Lord's principal followers , the six Gosvamis of
Vrndavana, and their followers. The cult of Caitanya philosophy is richer
t han any other, and it is admitted to be the living religion of the day with
the potency for spreading as Visva-dharma or universal religion. We are
glad that the matter has been taken up by some enthusiastic sages like
Bhaktisiddhanta Sarasvati Gosvami Maharaja and his disciples. We shall
eagerly wait for the happ days of Bhiig_avata-dharma or prema-dharma
.
inaugurated by the Lord Sn Ca1tanya
Mahaprabhu.
The eight slokas completed by the Lord are:
l.
Glory to the Sri Krrrw sankirtana, which cleanses the heart of all the

dust accumulated for years and extinguishes the fire of conditional life, of
repeated birth and death. This sankirtana movement is the prime benedic
tion for humanity at large because it spreads the rays of the benediction
moon. It is the life of all transcendental knowledge. It increases the ocean
of transcendental bliss, and it enables us to fully taste the nectar for which
we are always anxious.
2.
'
0 my Lord, Your holy name alone can render all benediction to livig
beings, and thus You have hundreds and millions of names like KrFJ.a and
Govinda. In these transcendental names You have invested all Your
transcendental energies. There are not even hard and fast rules for chanting
these names. 0 my Lord, out of kindness You enable us to easily approach
You by chanting Your holy names, but I am so unfortunate that I have no
attraction for them.
3.
One should chant the holy name of the Lord in a humble state of mind,
thinking oneself lower than the straw in the street; one should be more
tolerant than a tree, devoid of all sense of false prestige and should be
ready to offer all respect to others. In such a state of mind one can chant
the holy name of the Lord constantly.

4.
0 almighty Lord, I have no desire to accumulate wealth, nor do I desire

beautiful women, nor do I want any number of followers. I only want

Your causeless devotional service birth after birth.

Introduction

41

5.
0 son of Maharaja Nanda [K![ta J, I am Your eternal servitor, yet

somehow or other I have fallen into the ocean of birth and death. Please
pick me up from this ocean of death and place me as one of the atoms of
Your lotus feet.
6.
0 my Lord, when will my eyes be decorated with tears of love flowing
constantly when I chant Your holy name ? When will my voice choke up,
and when will the hairs of my body stand on e nd at the recitation of
Your name?
7.
0 Govinda! Feeling Your separation, I am considering a moment to be
like twelve years or more. Tears are flowing from my eyes like torrents of
rain, and I am feeling all vacant in the world in Your absence.
8.
I know no one but K!rta as my Lord, and He shall remain so even if He
handles me roughly in His embrace or makes me brokenhearted by not
being present befo,r.e me. He is completely free to do anything and every
thing, for He is always my worshipful Lord unconditionally.

--------------........................
. ...

CHAPTER ONE

Questions by the sages

TEXT 1

;pit li:faMttail
lll tHftSij: m;
q ;.r 3tlf v:m- 'm: 1
l"SllttiRw=\i ftrf;:r'Pil t(;fl 1
f tR rqft I I Z II
o m namo bhagavate viisudeviiya
janmiidy asya yato 'nvayiid itaratas ciirthev abhijiia sva-riit
tene brahma h[dii ya iidi-kavaye muhyanti yat suraya
tejo-viiri-mrdiim yathii vinimayo yatra tri-sargo 'mra
dhiimnii svena sadii nirasta-kuhakam satyam param dhimahi.
om-0 my Lord ; nama-offering my obeisances; bhagavate-unto the
Personality of Godhead ; viisudeviiya-unto Vasudeva (the son of Vasudeva),
or Lord Sri Kr!ia, the Primeval Lord ; janma-iidi-creation, sustenance and
destruction; asya-of the manifested universes; yata-from whom; anva
yiit- directly ; itarata-indirectly ; ca-and ; artheu-purposes; abhijiia{l.
fully cognizant ; sva-niJ-fully independent; tene- imparted ; brahma-the
Vedic knowledge ; hrdii- consciousness of the heart ; ya-one who ; iidi
kavaye-unto the original created being; muhyanti-are illusioned ; yat
about whom; siirayafi-great sages and demigods; teja-fire; viiri-water ;
mrdiim-earth ; yathii-as much as; vinimayafi- action and reaction; yatra
whereupon; tri-sarga-three modes of creation, creative faculties; amrii
almost factual; dhamnii-along with all transcendental paraphernalia ; svena
-self-sufficiently ; sadii-always ; nirasta- negation by absence ; kuhakam
illusion; satyam-truth ; param-absolute; dhimahi-I do meditate upon.
43

44

Srimad-Bhagavatam

[Canto 1 , Ch. 1

TRANSLATION
I offer my obeisances unto Lord Sri Kra, son of Vasudeva, who is the
supreme all-pervading Personality of Godhead. I meditate upon Him, the
transcendent reality, who is the pnmeval cause of all causes, from whom
all manifested universes arise, in whom they dwell and by whom they are
destroyed. I meditate upon that eternally effulgent Lord who is directly
and indirectly conscious of all manifestations and yet is beyond them. It is
He only who first imparted Vedic knowledge unto the heart of Brahma,
the first created being. Through Him this world, like a mirage, appears real
even to great sages and demigods. Because of Him, the material universes,
created by the three modes of nature, appear to be factual, although they
are unreal. I meditate therefore upon Him, the Absolute Truth, who is
eternally existent in His transcendental abode, and who is forever free of
illusion .
PURPORT

Obeisances unto the Personality of Godhead, Vasudeva, directly indicate

Lord Sri Kra, who is the divine son of Vasudeva and Devaki. This fact
will be more explicitly explained in the text of this work. Sri Vyasadeva
asserts herein that Sri Kra is the origiJ:lal Personality of Godhead, and all
others are His direct or indirect plenary portions or portions of the
portion. Srila Jiva Gosvami has even more explicitly explained the subject
matter in his Kmw-sandarbha. And Brahma, the original living being, has
explained the subject of Sri Kr!la substantially in his treatise named
Brahma-samhitii. In the Siima-veda Upaniad, it is also stated that Lord Sri
Kr!la is the divine son of Devaki. Therefore, in this prayer, the first pro
position holds that Lord Sri Kr!la is the primeval Lord, and if any tran
scendental nomenclature is to be understood as belonging to the Absolute
Personality of Godhead, it must be the name indicated by the word Kr!J.a,
which means the all-attractive. In Bhagavad-gitii, in many places, the Lord
asserts Himself to be the original Personality of Godhead, and this is
confirmed by Arjuna, and also by great sages like Narada, Vyasa, and many
others. In the Padma Puriir-a, it is also stated that out of the innumerable
names of the Lord, the name of KfQ.a is the principal one. Vasudeva
indicates the plenary portion of the Personality of Godhead, and all the
different forms of the Lord, being identical with Vasudeva, are indicated
in this text. The name Vasudeva particularly indicates the divine son of
Vasudeva and Devaki. Sri Kr!la is always meditated upon by the
paramahamsas who are the perfected ones among those in the renounced
order of life.
Vasudeva, or Lord Sri Kr!J.a, is the cause of all causes. Everything that

Text 1 )

Questions by the Sages

45

exists emanates from the Lord. How this is so is explained in later chapters
of this work. This work is described by Mahiiprabhu Sri Caitanya as the
spotless Puriir-a because it contains the transcendental narration of the
Personality of Godhead Sri Kr!J.a. The history of the Srimad-Bhiigavatam
is also very glorious. It was compiled by Sri Vyasadeva after he had
attained maturity in transcendental knowledge. He wrote this under the
instructions of Sri Naradajl, his spiritual master. Vyasadeva compiled all
Vedic literatures containing the four divisions of the Vedas , the Vediinta
sutras or the Brahma-sutras, the Puriir-as, the Mahiibhiirata, and so on. But
nevertheless he was not satisfied. His dissatisfaction was observed by his
spiritual master, and thus Narada advised him to write on the transcen
dental activities of Lord Sri Krsna. These transcendental activities are
described specifically in the Teth Canto of this work. But, in order to
reach to the very substance, one must proceed gradually by developing
knowledge of the categories.
.
It is natural that a philosophical mind wants to know about the origin
of the creation. At night he sees the stars in the sky, and he naturally
speculates about their inhabitants. Such inquiries are natural for man
because man has a developed consciousness which is higher than that of
the animals. The author of Srimad-Bhiigavatam gives a direct answer to
such inquiries. He says that the Lord Sri Kr!la is the origin of all creations.
He is not only the creator of the universe, but the destroyer as well. The
manifested cosmic nature is created at a certain period by the will of the
Lord. It is maintained for some time, and then it is annihilated by His will.
Therefore, the supreme will is behind all cosmic activities. Of course, there
are atheists of various catagories who do not believe in a creator, but that
is due to a poor fund of knowledge. The modern scientist, for example,
has created space satellites, and by some arrangement or other, these
satellites are thr.own into outer space to fly for some time at the control
of the scientist who is far away. Similarly, all the universes with innumer
able stars and planets are controlled by the intelligence of the Personality
of Godhead.
In Vedic literatures, it is said that the Absolute Truth, Personality of
Godhead, is the chief amongst all living personalities. All living beings
beginning from the first created being, Brahma, down to the smallest ant
are individual living beings. And above Brahma, there are even other living
beings with individual capacities, and the Personality of Godhead is also
a similar living being. And He is an individual as are the other living beings.
ut he Supreme Lord or the supreme living being has the greatest
Itelligence, and He possesses supermost inconceivable energies of all
different varieties. If a man's brain can produce a space satellite, one can

46

Srimad-Bhagavatam

[Canto l, Ch. l

very easily imagine how brains higher than man can produce similarly
wonderful things which are far superior. The reasonable person will easily
accept this argument, but there are stubborn atheists who would never
agree. Srila Vyasadeva, however, at once accepts the supreme intelligence
as the paramesvara. He offers his respectful obeisances unto the supreme
intelligence addressed as the para or the paramesvara or the Supreme
Personality of Godhead. And that paramesvara is Sri Km1a, as admitted
in Bhagavad-gita and other scriptures delivered by Sri Vyasadeva and
specifically in this Srimad-Bhagavatam. In Bhagavad-gitii, the Lord says
that there is no other Para-tattva (summum bonum) than Himself. There
fore, Sri Vyasadeva at once worships the Para-tattva, Sri Kr!J.a, whose
transcendental activities are described in the Tenth Canto.
Unscrupulous persons go immediately to the Tenth Canto and especially
to the five chapters which describe the Lord's rasa dance. This portion of
the Srimad-Bhiigavatam is the most confidential part of this great literature.
Unless one is thoroughly accomplished in the transcendental knowledge
of the Lord, one is sure to misunderstand the Lord's worshipable transcen. dental pastimes called rasa dance and His love affairs with the gopis. This
subject matter is highly spiritual, and only the liberated persons who have
gradually attained to the stage of paramaharhsa can transcendentally relish
this rasa dance. Srila Vyasadeva therefore gives the reader the chance to
gradually develop spiritual realization before actually relishing the essence
of the pastimes of the Lord. Therefore, he purposely invokes a Giiyatri
mantra, dhimahi. This Gayatri mantra is meant for spiritually advanced
people. When one is successful in chanting the Gayatri mantra, he can
enter into the transcendental position of the Lord. One must therefore
acquire brahminical qualities or be perfectly situated in the quality of
goodness in order to chant the Gayatri mantra successfully and then
attain to the stage of transcendentally realizing the Lord, His name, His
fame , His qualities and so on.
Srimad-Bhiigavatam is the narration of the svariipa of the Lord mani
fested by His internal potency, and this potency is distingu1shed from
the external potency which has manifested the cosmic world, which is
within our experience. Srila Vyasadeva makes a clear distinction between
the two in this sloka. Sri Vyasadeva says herein that the manifested internal
potency is real, whereas the external manifested energy in the form of
material existence is only temporary and illusory like the mirage in the
desert. In the desert mirage there is no actual water. There is only the
appearance of water. Real water is somewhere else. The manifested cosmic
creation appears as reality. But reality, of which this is but a shadow, is in

Text l]

Questions by the Sages

47

the spiritual world. Absolute Truth is in the spiritual sky, not the material
sky. In the material sky everything is relative truth. That is to say, one truth
depends on something else. This cosmic creation results from interaction
of the three modes of nature, and the temporary manifestations are so
created as to present an illusion of reality to the bewildered mind of the
conditioned soul, who appears in so many species of life, including the
higher demigods, like Brahma, Indra, Candra, and so on. In actuality, there
is no reality in the manifested world. There appears to be reality, however,
because of the true reality which exists in the spiritual world, where the
Personality of Godhead eternally exists with His transcendental parapher
nalia.
The chief engineer of a complicated construction does not personally
take part in the construction, but he knows every nook and corner
becaose everything is done under his direction. He knows everything
about the construction, both directly and indirectly. Similarly, the Person
ality of Godhead who is the supreme engineer of this cosmic creation
knows every nook and corner, although affairs are being carried out by
demigods. Beginning from Brahma down to the insignificant ant, no one is
independent in the material creation. The hand of the Lord is seen
everywhere. All material elements as well as all spiritual sparks emanate
from Him only. And whatever is created in this material world is but
the interaction of two energies, the material and the spiritual, which
emanate from the Absolute Truth, the Personality of Godhead, Sri Krpa.
A chemist can manufacture water in the chemical laboratory by mixing
hydrogen and oxygen. But, in reality, the living entity works in the
laboratory under the direction of the Supreme Lord. And the materials
with which he works are also supplied by the Lord. The Lord knows
everything directly and indirectly, and He is cognizant of all minute details,
and He is :fully independent. He is compared with the mine of gold, and
the cosmic creations in so many different forms are compared with
objects made from the gold, such as gold rings, necklaces and so on. The
gold ring and the gold necklace are qualitatively one with the gold in the
mine, but quantitatively the gold in the mine is different. Therefore, the
Absolute Truth is simultaneously one and different. Nothing is absolutely
equal with the Absolute Truth, but at the same time, nothing is independent
of the Absolute Truth.
Conditioned souls beginning from Brahma, who engineers the entire
universe, down to the insignificant ant, are all creating, but none of them
are independent of the Supreme Lord. The materialist wrongly thinks that
there is no creator other than his own self. This is called maya, or illusion.

48

Srimad-Bhagavatam

[ Canto l , Ch. l

Because of his poor fund of knowledge, the materialist cannot see beyond
the purview of his imperfect senses, and thus he thinks that matter
automatically takes its own shape without the aid of a superior intelligence.
This is refuted in this sloka by Snia Vyasadeva : "Since the complete
whole or the Absolute Truth is the source of everything, nothing can be
independent of the body of the Absolute Truth." Whatever happens to
the body quickly becomes known to the embodied. Similarly , the creation
is the body of the absolute whole. Therefore, the Absolute knows every
thing directly and indirectly that happens in the creation.
In the Sruti mantra, it is also stated that the absolute whole or Brahman
is the ultimate source of everything. Everything emanates from Him, and
everything is maintained by Him. And at the end, everything enters into
Him . That is the law of nature. In the Smrti mantra, the same is confirmed.
It is said that the source from which everything emanates at the beginning
of Brahma's millenniu m, and the reservoir to which everything ultimately
enters, is the Absolute Truth or Brahman. Material scientists take it for
granted that the ultimate source of the planetary system is the sun, but
they are unable to explain the source of the sun. Herein, the ultimate
source is explained. According to the Vedic literatures, Brahma, who may
be compared to the sun, is not the ultimate creator. It is stated in this
sloka that Brahma was taught Vedic knowledge by the Personality of
Godhead. One may argue that Brahma, being the original living being,
could not be inspired because there was no other being living at that time.
Herein it is stated that the Supreme Lord inspired the secondary creator,
Brahma, in order that Brahma could carry out his creative functions. So,
the supreme intelligence behind all creations is the Absolute Godhead, Sri
l<f!J.a. In Bhagavad-gitii, Lord Sri Kr!la states that it is He only who super
intends the creative energy, prakrti, which constitutes the totality of
matter. Therefore, Sri Vyasadeva does not worship Brahma, but the
Supreme Lord, who guides Brahma in his creative activities. In this sloka,
the particular words abhijiia[l, and svariit are sig11ificant. These two words
distinguish the Supreme Lord from all the other living entities. No other
living entity is either abhijiia[l, or svariit. Namely, no one is either fully
cognizant or fully independent. Even Brahma has to meditate upon the
Supreme Lord in order to create. Then what to speak of great scientists
like Einstein ! The brains of such a scientist are certainly not the products
of any human being. Scientists cannot manufacture such a brain, and
what to speak of foolish atheists who defy the authority of the Lord?
Bven Mayavadi impersonalists who flatter themselves that they can become
one with the Lord are neither abhijiia[l, nor svariit. Such impersonalists

Text l )

Questions by the Sages

49

undergo severe austerities to acquire knowledge to becme one with the

Lord._ But ultimately they become dependent on some rich disciple who
_ money t o build monasteries and temples. Atheists like
supplies them With
Rav3!J.a or Hira!J.yakaspu had to undergo severe penances before they
could flout the authonty of the Lord. But ultimately, they were rendered
helpless and could not sav themselves when the Lord appeared before
_ IS also the case with the modern atheists who
them as cruel death. This
also dare to flout the authority of the Lord. Such atheists will be dealt
with imilarly, for history repeats itself. Whenever men neglect the
uthon y of the Lord, nature _and her laws are there to penalize them. This
in t e well-k nown verse : yadii yadii hi
IS confirmed I_ B agavad-gttii
_
_
of dharma and a rise of
Whenever there IS a declme
dharmasya glam[l,.
adharma, 0 Arjuna, then I incarnate Myself." (Bg. 4.7)
That the Supreme Lord is all-perfect is confirmed in all Sruti mantras.
It is said in the Sruti mantras that the all-perfect Lord threw a glance over
matter and thus created all li_ving beings. The living beings are parts and
parcels of the Lord, and He Impregnates the vast material creation with
seeds of spiritual sparks, and thus the creative energies are set in motion to
enact so many wonderful creations. An atheist may argue that God is no
more expert than a watchmaker, but of course God is greater because He
can create machines in duplicate male and female forms. The male and
femal frms of d fferen types of machineries go on producing innumer
able Similar machines Without God's further attention. If a man could
m anufactre such a set of machines that could produce other machines
_
IS attenh_ n, then he could approach the intelligence of God.
Without
But that IS not possible, for each machine has to be handled individually.
Therefore, no one can create as well as God. Another name for God is
asmaurdha, which means that no one is equal to or greater than Him.
Pa a "! satym, or the Supreme Truth, is He who has no equal or superior.
_ the Sruti mantras. It is said that before the creation of
This ts confirmed m
the material uni erse there existed the Lord only, who is master of every
one. That ord mstructed B rahma in Vedic knowledge. That L ord has to
be obeyed m all respects. Anyone who wants to get rid of the material
entanglement must surrender unto Him. This is also confirmed in

Bhagavad-gitii.

Uless one surr nders uno the lotus feet of the Supreme Lord, it is
certam that he will be beWildered. When an intelligent man surrenders
unto the lotus feet of l<f!la and knows completely that Krsna is the cause

of all causes, as confirmed in Bhagavad-gitii, then only ca ;uch an intelli

gent man become a mahiitmii or great soul. But such a great soul is rarely

50

Srimad-Bhagavatam

[ Canto l, Ch. l

seen. Only the mahatmas can understand that the Supreme Lord is the
primeval cause of all creations. He is parama or ultimate truth because all
other truths are relative to Him. He is omniscient. For Him, there is no
illusion.
Some Mayavadi scholars argue that Srimad-Bhiigavatam was not com
piled by Sri Vyasadeva. And some of them suggest that this book is a
modern creation written by someone named V opadeva. In order to refute
such meaningless arguments, Sri Sridhara Svami points out that there is
reference to the Bhiigavatam in many of the oldest Puriif1-as. This first
sloka of the Bhiigavatam begins with the Gayatri mantra. There is refer
ence to this in the Matsya Purii.[la, which is the oldest Puriifl-a. In that
Purii[la, it is said with reference to the Gayatri mantra in the Bhiigavatam
that there are many narrations of spiritual instructions beginning with the
Gayatn mantra. And there is the history of Vrtrasura. Anyone who makes
a gift of this great work on a full moon day attains to the highest perfec
tion of life by returning to Godhead. There is reference to the Bhiigavatam
in other Puriif1-aS, also, where it is clearly stated that this work was finished
in twelve cantos which include 18,000 slokas. In the Padma Puriif1-a also
there is reference to the Bhiigavatam in a conversatio n between Gautama
and Maharaja Ambaria. The King was advised therein to read regularly
Srimad-Bhiigavatam if he desired liberation from material bondage. Under
the circumstances, there is no doubt about the authority of the Bhaga
vatam. Within the past 500 years, many erudite scholars and iiciiryas like
Jiva Gosvami, Sanatana Gosvami, Visvanatha Cakravarti, V allabhacarya,
and many other distinguished scholars even after the time of Lord Caitanya
made elaborate commentaries on the Bhiigavatam. And the serious student
would do well to attempt to go through them to better relish the transcen
dental messages.
Srila Visvanatha Cakravarti Thakur specifically deals with the original
and pure sex psychology {adi-r-asa), devoid of all mundane inebriety. The
whole material creation is moving under the principle of sex life. In
modern civilization, sex life is the focal point for all activities. Wherever
one turns his face, he sees sex life predominant. Therefore, sex life is not
unreal. Its reality is experienced in the spiritual world. The material sex
life is but a perverted reflection of the original fact. The original fact is in
the Absolute Truth, and thus the Absolute Truth cannot be impersonal.
It is not possible to be impersonal and contain pure sex life. Consequently,
the impersonalist philosophers have given indirect impetus to the abomi
nable mundane sex life because they have overstressed the impersonality of
the ultimate truth. Consequently, man without information of the actu al

Text 2 ]

51

Questions by the Sages

spiritual form of sex has accepted perverted material sex life as the all in
all. There is a distinction between sex life in the diseased material condi
tion and spiritual sex life.
This Srimad-Bhiigavatam will gradually elevate the unbiased reader to
the highest perfectional stage of transcendence. It will enable him to tran
scend the three modes of material activities: fruitive actions, speculative
philosophy , and worship of functional deities as inculcated in Vedic verses.

TEXT 2
:
511
H

'
' s;f qoo
' tltfiE

f;tq('ffi(IO'II ij"tfl'
!Efl(ij!E{+i;r fum:;pj) ..il
'ht'l:l41qij !EfT qffi- :
ijtl) s;r ttN: f+ran II I I

dharmafi, projjhita-kaitavo 'tra paramo nirmatsariif1-iirh satiirh

vedyarh viistavam atra vastu sivadarh tiipa-trayonmulanam
srimad bhiigavate mahiimuni-krte kirh vii parair iSvarafi,
sadyo hrdy avarudhyate 'tra krtibhifi, susriiubhis tatkafl-iit.
dharmafi,-religiosity; projjhita-completely rejected; kaitavafi,-covered
by fruitive intention ; atra-herein; paramafi,-the highest ; nirmatsariif1-iim
of the one hundred percent pure in heart ; satiim-devotees; vedyam
understandable; viistavam-factual ; atra-herein; vastu-substance; sivadam
-well-being; tii.pa-traya-three-fold miseries; unmulanam-causing uprooting
of; srimat- beautifu l; bhiigavate-the Bhiigavata Puriifl-a; mahiimu ni-the
great sage (Vyasadeva); krte- having compiled ; kim-what is ; vii-the
need; parai[l -others ; iSvara-the Supreme Lord ; sadya-at once ; hrdi
within the heart; avarudhyate-become compact; atra-herein ; krtibhi[l
by the pious men ; susriiubhifi,-by culture; tat-kafl-iit-without delay.

TRANSLATION
Completely rejecting all religious activities which are materially moti
vated, this Bhagavata Pura!la propounds the highest truth, which is under
standable by those devotees who are pure in heart. The highest truth is
reality distinguished !rom illusion for the welfare of all. Such truth uproots
the threefold miseries. This beautiful Bhagavatam, compiled by the great
sage Sri Vyasadeva, is sufficient in itself for God realization. As soon as one
attentively and submissively hears the message of Bhagavatam, he becomes
attached to the Supreme Lord.

52

Srimad-Bhagavatam

[Canto l, Ch. l

PURPORT
Religion includes four primary subj ects, namely pious activities, eco
nomic development, satisfaction of the senses, and finally liberation from
material bondage. Irreligious life is a barbarous condition. Indeed, human
life begins when religion begins. Eating, sleeping, fearing, and mating are
the four principles of animal life. These are common both to animals and
to human beings. But religion is the extra function of the human being.
Without religion, human life is no better than animal life. Therefore, in
human societies there is some form of religion which aims at self-realization
and which makes reference to man's eternal relationship with God.
In the lower stages of human civilization, there is always competition
to lord it over the material nature or, in other words, there is a continuous
rivalry to satisfy the senses. Driven by such consciousness, man turns to
religion. He thus performs pious activities or religious functions in order
to gain something material. But if such material gains are obtainable in
other ways, then so-called religion is neglected. This is the situation in
modern civilization. Man is thriving economically, so at present he is not
very interested in religion. Churches, mosques or temples are now practically
vacant. Men are more interested in factories, shops, and cinemas than in
religious places which were erected by their forefathers. This practically
proves that religion is performed for some economic gains. Economic
gains are needed for sense gratification. Often when one is baffled in the
pursuit of sense gratification, he takes to salvation and tries to become
one with the Supreme Lord. Consequently, all these states are simply
different types of sense gratification.
In the Vedas, the above mentioned four activities are prescribed in the
regulative way so that there will not be any undue competition for sense
gratification. But Srimad-Bhiigavatam is transcendental to all these sense
gratificatory activities. It is purely transcendental literature which can be
understood only by the pure devotees of the Lord who are transcendental
to competitive sense gratification. In the material world there is keen
competition between animal and animal, man and man, community and
community, nation and nation. But the devotees of the Lord rise above
such competitions. They do not compete with the materialist because
they are on the path back to Godhead where life is eternal and blissful.
Such transcendentalists are nonenvious and pure in heart. In the material
world, everyone is envious of everyone else, and therefore there is
competition. But the transcendental devotees of the Lord are not only
free from material envy, but they are well-wishers to everyo l'_le, and they

Text 2 )

Questions by the Sages

53

strive to establish a com petitionless society with God in the center. The
contemporary socialist's conception of a com petitionless society is artificial
because in the socialist state there is competition for the post of dictator.
From the point of view of the Vedas or from the point of view of common
human activities, sense gratification is the basis of material life. There are
three paths mentioned in the Vedas. One involves fruitive ativities to
gain promotion to better planets. Another involves worshiping different
demigods for promotion to the planets of the demigods, and another
involves realizing the Absolute Truth and His impersonal feature and
becoming one with Him.
The impersonal aspect of the Absolute Truth is not the highest. Above
the impersonal feature is the Paramiitmii feature, and above this there is
the personal feature of the Absolute Truth or Bhagaviin. Sn-mad-Bhiigavatam
gives information about the Absolute Truth in His personal feature. It is
higher than impersonalist literatures and higher than the jiiiina-kii[Lf)a
division of the Vedas. It is even higher than the karma-kii[Lf}a division, and
even higher than the upaana-kii[Lf)a division because it recommends the
worship of the Supreme Personality of Godhead, Lord Sri a. In the
karma-kii[Lf)a, there is competition to reach heavenly planets for bette;
sense gratification, and there is similar competition in the jiiiina-kii[Lf)a and
the upaana-kii[Lf)a. The Srimad-Bhiigavatam is superior to all of these
because it aims at the Supreme Truth which is the substance or the root of
all categories. From Srimad-Bhiigavatam one can come to know the sub
stance as well as the categories. The substance is the Absolute Truth, the
Supreme Lord, and all emanations are relative forms of energy.
Nothing is apart from the substance, but at the same time the energies
are different from the substance. This conception is not contradictory.
Srimad-Bhiigavatam explicitly promulgates this simultaneously one and
different philosophy of the Vediinta-siitra, which begins with the ''jan

miidy asya" siitra.

This knowledge of the energy of the Lord being simultaneously one

and different from the Lord is an answer to the mental speculators'
attempt to establish the energy as the Absolute. When this knowledge is
factually understood, one sees the conceptions of monism and dualism to
be imperfect. Development of this transcendental consciousness grounded
in the conception of simultaneously one and different leads one immedi
ately to the stage of freedom from the threefold miseries. The threefold
miseries are l .) those miseries which arise from the mind and body, 2.)
those miseries inflicted by other living beings, and 3.) those miseries
arising from natural catastrophes over which one has no control. Srimad-

54

Srim ad-Bh agavatam

[Canto l, Ch. l

Bhiigavatam begins with the surrender of the devotee unto the Absolute
Person. The devotee is fully aware that he is one with the Absolute and at
the same time in the eternal position of servant to the Absolute. In the
material conception, one falsely thinks himself the lord of all he surveys,
and therefore he is always troubled by the threefold miseries of life. But
as soon as one comes to know his real position as transcendental servant,
he at once becomes free from all miseries. As long as the living entity is
trying to master material nature, there is no possibility of his becoming
servant of the Supreme. Service to the Lord is rendered in pure conscious
ness of one's spiritual identity ; by service one is immediately freed from
material encumbrances.
Over and above this, Srimad-Bhagavatam is a personal commentation
on the Vediinta-sutra by Sri Vyasadeva. It is written in the maturity of his
spiritual life through the mercy of Narada. Sri Vyasadeva is the authorized
incarnation of Naraya!Ja, the Personality of Godhead. Therefore, there is
no question as to his authority. He is the author of all other Vedic litera
tures, yet he recommends the study of Srimad-Bhiigavatam above all others.
In other Puriir-as there are different methods set forth by which one can
worship the demigods. But in the Bhagavatam only the Supreme Lord is
mentioned. The Supreme Lord is the total body, and the demigods are the
different parts of that body. Consequently, by worshiping the Supreme
Lord, one does not need to worship the demigods. The Supreme Lord
becomes fixed in the heart of the devotee immediately. Lord Caitanya
Mahaprabhu has recommended the Srimad-Bhiigavatam as the spotless
Puriir-a and distinguishes it from all other Puriir-as.
The proper method for receiving this transcendental message is to hear
it submissively. A challenging attitude cannot help one realize this transcen
dental message. One particular word . is used herein for proper guidance.
This word is susriiu. One must be anxious to hear this transcendental
message. The desire to sincerely hear is the first qualification.
Less fortunate persons are not at all interested in hearing this Srimad
Bhiigavatam. The process is simple, but the application is difficult.
Unfortunate people find enough time to hear idle, social, political conver
sations, but when invited to attend a meeting of devotees to hear Srimad
Bhiigavatam they suddenly become reluctant. Sometimes professional
readers of the Bhiigavatam immediately plunge into the confidential topics
of the pastime of the Supreme Lord, which they seemingly interpret as
sex literature. Snmad-Bhiigavatam is meant to be heard from the beginning.
Those who are fit to assimilate this work are mentioned in this sloka:
"One becomes qualified to hear Srimad-Bhiigavatam after many pious

Text 3 )

Questions by the Sages

55

deeds." The intelligent person by thoughtful discretion can be assured by

the great sage Vyasadeva that he can realize the Supreme Personality
directly by hearing Srimad-Bhiigavatam. Without undergoing the different
stages of realization set forth in the Vedas, one can be lifted i mmediately
to the position of paramaharhsa simply by agreeing to receive this message.

TEXT 3

f.W\41fi(!qij(j4(i
C'p
....

q l
ftmf 1iilwf

- if?:

I I II

nigama-kalpa-taror galitarh phalarh

suka-mukhiid amrta-drava-sarhyutam
pibata bhiigavatam rasam iilayam
muhur aho rasikii bhuvi bhiivukiift.
nigama-the Vedic literatures; kalpa-taroft-the desire-tree; galitam
fully matured; phalam-fruit; suka-Srila Sukadeva Gosvami, the original
speaker of Srimad-Bhiigavatam; mukhiit-from the lips of; amrta-nectar;
drava-semisolid and soft and therefore easily swallowable; sarhyutam
perfect in all respects; pibata-do relish it; bhiigavatam-the book dealing
in the science of the eternal relation with the Lord ; rasam-juice (that
which is relishable); iilayam-until liberation, or even in a liberated con
dition ; muhuft-always ; aho- 0 ; rasikiift-those who are full in the know
ledge of mellows; bhuvi-on the earth; bhiivukaft-expert and thoughtful.

TRANSLATION
Know, 0 thoughtful men, that Srimad-Bhagavatam is the mature fruit
of the tree of Vedic literatures. It emanated from the lips of Sri Sukadeva
Gosvami. Therefore this nectarean fruit is all the more relishable by
liberated souls.

PURPORT
In the two previous slokas it has been definitely proved that the Srimad
Bhi%avatam is the sublime literature which surpasses all other Vedic
scnptures due to its transcendental qualities. It is transcendental to all

56

Srimad-Bhagavatam

[Canto 1, Ch. 1

mundane activities and mundane knowledge. In this sloka it is stated that

$rimad-Bhiigavatam is not only a superior literature, but that it is the
ripened fruit of all Vedic literatures. In other words, it is the cream of all
Vedic knowledge. Considering all this, patient and submissive hearing is
definitely essential. With great respect and attention, one should receive
the message and lessons imparted by the $rimad-Bhiigavatam.
The Vedas are compared to the desire tree because they contain all
things knowable by man. They deal with mundane necessities as well as
spiritual realization. The Vedas contain regulated principles of knowledge
covering social , political, religious, economic, military, medicinal , chemical,
physical and metaphysical subject matter and all that may be necessary to
keep the body and soul together. Above and beyond all this . are specific
directions for spiritual realization. Regulated knowledge involves a gradual
ra\sing of the living entity to the spiritual platform, and the highest spiritual
realization is to know that the Personality of Godhead is the reservoir of
all spiritual tastes or rasas.
Every living entity, beginning from Brahma, the first-born living being
within the material world, down to the insignificant ant, desires to relish
some sort of taste derived from sense perceptions. These sensual pleasures
are technically called rasas. Such rasas are of different varieties. In the
revealed scriptures the following twelve varieties of rasas are enumerated:
1) raudra (anger) 2) adbhuta (wonder) 3) srngiira (conjugal love) 4) hiisya
(comedy) 5) vira (chivalry) 6) dayii (mercy) 7) diisya (servitorship)
8) sakhya (fraternity) 9) bhayiinaka (horror) 1 0) vibhatsa (shock) 1 1)
siinta (neutrality) 1 2) viitsalya (parenthood).
The sum total of all these rasas is called affection or love. Primarily, .
such signs of love are manifested in adoration, service, friendship, eternal
affection, and conjugal love. And when these five are absent, love is present
indirectly in anger, wonder, comedy, chivalry, fear, shock and so on. For
example, when a man is in love with a woman, the rasa is called conjugal
love. But when such love affairs are disturbed there may be wonder, anger,
shock, or even horror. Sometimes love affairs between two persons cul
minate in ghastly murder scenes. Such rasas are displayed between man
and man and between animal and animal. There is no possibility of an
exchange of rasa between a man and an animal or between a man and any
other species of living beings within the material world. The rasas are
exchanged between members of the same species. But as far as the spirit
souls are concerned, they are one qualitatively with the Supreme Lord.
Therefore, the rasas were originaliy exchanged between the spiritual living
being and the spiritual whole, the Supreme Personality of Godhead. The

Text 3 ]

Questions by the Sages

57

spiritual exchange or rasa is fully exhibited in spiritual existence between

living beings and the Supreme Lord.
The Supreme Personality of Godhead is therefore described in the
$ruti mantras, Vedic hymns, as "the fountainhead of all rasas. " When one
associates with the Supreme Lord and exchanges one's constitutional rasa
with the Lord, then the living being is actually happy.
These $ruti mantras indicate that every living being has its constitutional
position which is endowed with a particular type of rasa which is to be
exchanged with the Personality of Godhead. In the liberated condition
only, this primary rasa is experienced in full. In the material existence, the
rasa is experienced in the perverted form, which is temporary. And thus
the rasas of the material world are exhibited in the material form of raudra
(anger) and so on.
Therefore, one who attains full knowledge of these different rasas,
which are the basic principles of activities, can understand the false repre
sentations of the original rasas which are reflected in the material world.
The learned scholar seeks to relish the real rasa in the spiritual form. In the
beginning he desires to become one with the Supreme. Thus, intelligent
transcendentalists cannot go beyond this conception of becoming one
with the spirit whole, without knowing of the different rasas.
I n this sloka, it is definitely stated that spiritual rasa, which is relished
even in the liberated stage, can be experienced in the literature of the
$rimad-Bhiigavatam due to its being the ripened fruit of all Vedic know
ledge. By submissively hearing this transcendental literature, one can
attain the full pleasure of his heart's desire. But, one must be very careful
to hear the message from the right source. $rimad-Bhiigavatam is exactly
received from the right source. It was brought by Narada Muni from the
spiritual world and given to his disciple Sri Vyasadeva. The latter in turn
delivered the message to his son Srila Sukadeva Gosvami, and Srila Sukadeva
Gosvami delivered the message to Maharaja Parit just seven days before
the King's death. Srila Sukadeva Gosvami was a liberated soul from his
very birth. He was liberated even in the womb of his mother, and he did
not undergo any sort of spiritual training after his birth. At birth no one
is qualified, neither in the mundane nor the spiritual sense. But Sri
Sukadeva Gosvami, due to his being a perfectly liberated soul, did not have
to u ndergo an evolutionary process for spiritual realization. Yet despite
his being a completely liberated person situated in the transcendental
position above the three material modes, he was attracted to this transcen
dental rasa of the Supreme Personality of Godhead who is adored by
liberated souls who sing Vedic hymns. The Supreme Lord's pastimes are

58

Srimad-Bhagavatam

[ Canto l , Ch. l

more attractive to liberated souls than to mundane people. He is of

necessity not impersonal because it is only possible to carry on transcen
dental rasa with a person.
In the Srimad-Bhagavatam the transcendental pastimes of the Lord are
narrated, and the narration is systematically depicted by Srila Sukadeva
Gosvami. Thus the subject matter is appealing to all classes of persons,
including those who seek liberation and those who seek to become one
with the supreme whole.
In Sanskrit the parrot is also known as suka. When a ripened fruit is cut
by the red beaks of such birds, its sweet flavor is enhanced. The Vedic
fruit which is mature and ripe in knowledge is spoken through the lips of
Srila Sukadeva Gosvami, who is compared to the parrot not for his ability
to recite the Bhiigavatam exactly as he heard it from his learned father,
but for his ability to present the work in a manner that would appeal to
all classes of men.
The subject matter is so presented through the lips of Srila Sukadeva
Gosvami that any sincere listener that hears submissively can at once
relish transcendental tastes which are distinct from the perverted tastes
of the material world. The ripened fruit is not dropped all of a sudden from
the highest planet of Krrtaloka. Rather, it has come down carefully
through the chain of disciplic succession without change or disturbance.
Foolish people who are not in the transcendental disciplic succession
commit great blunders by trying to understand the highest transcendental
rasa known as the rasa dance without following in the 'footsteps of Suka
deva Gosvami, who presents this fruit very carefully by stages of transcen
dental realization. One should be intelligent to know the position of
Srimad-Bhagavatam by considering personalities like Sukadeva Gosvami,
who deals with the subject so carefully. This process of disciplic succession
of the Bhiigavata school suggests that in the future also Srimad-Bhiigavatam
has to be understood from a person who is factually a representative of
Snia Sukadeva Gosvami. A professional man who makes a business out of
reciting the Bhagavatam illgally is certainly not a representative of Suka
deva Gosvami. Such a man's business is only to earn his livelihood. There
fore one should refrain from hearing the lectures of such professional men.
Such men usually go to the most confidential part of the literature without
undergoing the gradual process of understanding this grave subj ect. They
usually plunge into the subject matter of the rasa dance, which is misun
derstood by the foolish class of men. Some of them take this to be
immoral, while others try to cover it up by their own stu pid i nterpreta
tions. They have no desire to follow in the footsteps of Srila Sukadeva
Gosvami.

Text 4 ]

Questions by the Sages

59

One should conclude, therefore, that the serious student of the rasa
should receive. the message of Bhiigavatam in the chain of disciplic suc
cession from Srila Sukadeva Gosvami, who describes the Bhagavatam from
its very beginning and not whimsically to satisfy the mundaner who has
very little knowledge in transcendental science. Srimad-Bhiigavatam is so
carefully presented that a sincere and serious person can at once enjoy the
ripened fruit of Vedic knowledge simply by drinking the nectarean juice
through the mouth of Sukadeva Gosvami or his bona fide representative.

TEXT 4
Sfl1R: n-.li(tl: ,
ij;f (1((ii(1+4+4R1 I I V I I
naimie 'nimiaketre
naya{l saunakiidaya{l
satram svargiiyalokiiya
sahasra-samam asata
naimie-in the forest known as Naimiarartya ; animia-ketre-the spot
which is especially a favorite of Virtu (who does not close His eyelids);
faya[l,-sages ; saunaka-iidaya{l-headed by the sage Saunaka; satram- sacri
fice; svargiiya-the Lord who is glorified. in heaven ; lokiiya-and for the
devotees who are always in touch with the Lord ; sahasra-one thousand;
samam-years; iisata- performed.

TRANSLATION
Once, in a holy place in the forest of Naimiaraya, great sages headed
by the sage Saunaka assembled to perform a great thousand-year sacrifice
for the satisfaction of the Lord and His devotees.
PURPORT
The prelude of the Srimad-Bhiigavatam was spoken in the previous
three slokas. NOW the main topic of this great literature is being presented.
Srimad-Bhagavatam, after its first reciration by Snia Sukadeva Gosvami,
was repeated for the second time at Naimiarartya.
In the Viiyaviya Tantra, it is said that Brahma, the engineer of this
particular universe, contemplated a great wheel which could enclose the
universe. The hub of this great circle was fixed at a particular place known

60
as

Srimad-Bhagavatam

[C anto 1 , Ch. 1

Naimiaraya. Similarly, there is another reference to the forest of

Naimiara!J.ya in the Variiha Puriirw, where it is stated that by performance
of sacrifice at this place, the strength of demoniac people is curtailed . Thus
b riihmarws prefer Naimiaraya for such sacrificial performances.
The devotees of Lord Viu offer all kinds of sacrifices for His pleasure.
The devotees are always attached to service of the Lord, whereas fallen
souls are attached to the pleasures of material existence. In Bhagavad-gitii,
it is said that anything performed in the material world for any reason
other than for the pleasure of Lord Viu causes further bondage for the
performer. It is enjoined therefore that all acts must be performed sacrifi
cially for the satisfaction of Vu and His devotees. This will bring every
one peace and prosperity.
The great sages are always anxious to do good to the people in general,
and as such the sages headed by Saunaka and others assembled at this holy
place of Naimiaraya with a program of performing a great and con
tinuous chain of sacrificial ceremonies. Forgetful men do not know the
right path for peace and prosperity . However, the sages know it well, and
therefore for the good men they are always anxious to perfor acts which
may bring about peace in the world. They are sincere friends to all living
entities, and at the risk of great personal inconvenience they are always
engaged in the service of the Lord for the good of all people. Lord Viu
is just like a great tree, and all others, including the demigods, men,
Siddhas, Caraas, Vidyadharas and other living entities, are like branches,
twigs and leaves of that tree. By pouring water on the root of the tree,
all the parts of the tree are automatically nourished. Only those branches
and leaves which are detached cannot be so satisfied. Detached branches
and leaves dry up gradually despite all watering attempts. Similarly, human
society, when it is detached from the Personality of Godhead like detached
branches and leaves, is not capable of being watered, and one attempting
to do so is simply wasting his energy and resources.
The modern materialistic society is detached from its relation to the
Supreme Lord. And all its plans which are being made by atheistic leaders
are sure to be baffled in every step. Yet they do not wake up to this.
In this age, the congregational chanting of the holy names of the Lord
is the prescribed method for waking up. The ways and means are most
scientifically presented by Lord Sri Caitanya Mahaprabhu, and intelligent
persons may take advantage of His teachings in order to bring about real
peace and prosperity. Srimad-Bhiigavatam is also presented for this same
purpose, and this will be explained more specifically later in the text.

Text 5 )

Questions by the Sages

61

TEXT 5

Sllijij: I
+tl(=tl;i qscrt\+tiG>(Id\ II I I

(f Q :

ta ekadii tu munaya
p riitar huta-hutiignaya
satk rtam sutam iisinam
p pracchur idam iidariit
te-the sages ; ekadii-one day ; tu-but; munaya-sages; priit a-morning;
huta-burning; huta-agnaya-the sacrificial fire ; sat-krtam-due respects;
siitam-Sri Suta Gosvami; iisinam-seated on; papracchu- made inquiries ;
idam-on this (as follows) ; iidariit-with due regards.
TRANSLATION
One day, after finishing their morning duties by burning a sacrificial
fire and respectfully offering a seat to Srila Suta Gosvami, the great sages
made earnest inquiries about the following matters.
PURPORT
Morning is the best time to hold spiritual services. The great sages
offered the speaker of the Bhiigavatam an elevated seat of respect called
the Vyiisiisana, or the seat of Sri Vyasadeva. Sri Vyasadeva is the original
spiritual preceptor for all men. And all other preceptors are considered to
be his representatives. A representative is one who can exactly present the
viewpoint of Sri Vyasadeva. Sri Vyasadeva impregnated the message of
Bhiigavatam unto Srila Sukadeva Gosvami, and Sri Suta Gosvami heard
it from him (Sri Sukadeva Gosvami) . All bona fide representatives of Sri
Vyasadeva in the chain of disciplic succession are to be understood to be
Gosvamis. These Gosvamis restiain all their senses, and they stick to the
path made by the previous iiciiryas. The Gosvamis do not deliver lectures
on the Bhiigavatam capriciously. Rather, they execute their services most
carefully, following their predecessors who delivered the spiritual message
unbroken to them.
Those who listen to the Bhiigavatam may put questions to the speaker
in order to elicit the clear meaning, but this should not be done in a

Srimad -Bhagavatam

62

[Canto l, Ch. l

challenging spirit. One must submit questions with a great regard for the
speaker and the subject matter. This is also the way recommended in
Bhagavad-gitii. One must learn the transcendental subject by submissive
aural reception from the right sources. Therefore these sages addressed
the speaker Suta Gosvam'i with great respect.

TEXT 6
'5fl :

(IUilfwt ijRfR11M :qt I

\ilijlllfOI I I I I

raya ucu
tvayii khalu puriiriini
setihiisiini ciinagha
iikhyiitiiny apy adhitiini
dharma-siistriiri yiiny uta
naya-the sages; ilcu-said ; tvayii-by you; khalu-undoubtedly; purii
riini-the supplements to the Vedas with illustrative narrations; sa-itihiisiini
-along with the histories ; ca -and; anagha-freed from all vices; iikhyiitiini
-explained; api- although; adhitiini-well read ; dharma-siistriiri-scriptures
giving right directions to progressive life; yiini-all these; uta-said.

TRANSLATION
The sages said: Respected Suta Gosvami, you are completely free
from all vice. You are well versed in all religious scriptures, the Puras
and histories, for -you have gone through them under proper guidance and
have also explained them.
PURPORT
A Gosvam'i, or the bona fide representative of Sri Vyasadeva, must be
free from all kinds of vices. The four maj or vices of Kali-yuga are l.) illicit
connetion with women, 2.) animal slaughter, 3.) intoxication, 4.) specula
tive gambling of all sorts. A Gosvam'i must be free from all these vices
before he can dare sit on the Vyiisiisana. No one should be allowed to sit
on the Vyiisiisana who is not spotless in character and who is not freed

Text 7 ]

Questions by the Sages

63

from the above mentioned vices. He should not only be freed from all such
vices, but he must also be well versed in all revealed scriptures or in the
Vedas. The Puriiras are also parts of the Vedas. And histories like the
Mahiibhiirata or Riimiiyara are also parts of the Vedas. The iiciirya or the
gosviimi must be well acquainted with all these literatures. To hear and
explain them is more important than reading them. One can only assimi
late the knowledge of the revealed scriptures by hearing and explaining.
Hearing is called sravara, and explaining is called kirtana. The two
processes of sravara and kirtana are of primary importance to progressive
spiritual life. Only one who has properly grasped the transcendental
knowledge from the right source by submissive hearing can properly
explain the subject.

TEXT 7

A aJtaJ ill(ittOU I
:q : 1{UCI fq: I I \C) I I
yiini veda-vidiim sretho
bhagaviin biidariiyara
anye ca munaya suta
pariivara-vido vidu
yiini-all that; veda-vidiim-scholars of the Vedas; sresthah-seniormost
.
bhagaviin-incarnation of Godhead; biidariiyarafl- Vyasadeva ; anye-others
ca-and; munaya[l-the sages; suta-0 Suta Gosvam'i: pariivara-vida[l
amongst the learned scholars, one who is conversant with physical and
metaphysical knowledge ; vidu-one who knows.

TRANS LATION
Being the eldest learned Vedantist, 0 Siita Gosvam'i, you are acquainted
with the knowledge of Vyasadeva, who is the incarnation of Godhead,
and you also know other sages who are fully versed in all kinds of physical
and metaphysical knowledge.
PURPORT
Srimad-Bhiigavatam is a natural commentation on the Brahma-sutra or
the Biidariiyara Vediinta-sutras. It is called natural because Vyasadeva is

Srimad-Bhagavatam

64

[Canto 1 , Ch. 1

author of both Vediinta-sutras as well as Srimad-Bhiigavata m or the

essence of all Vedic literatures. Besides Vyasadeva, there are other sages
who are the authors of six different philosophical systems, namely
Gautama, Kanaa, Kapila, Patafijali, Jaimini and Atavakra. Theism is
explained completely in the Vediinta-sutra, whereas in other systems of
philosophical speculations, practically no mention is given to the ultimate
cause of all causes. One can sit on the Vyiisiisana only after being conver
sant in all systems of philosophy so that one can present fully the
theistic views of the Bhiigavatam in defiance of all other systems. Srila Suta
Gosvam1 was the proper teacher, and therefore the sages at Naimiarapya
elevated him to the Vyiisiisana. Srila Vyasadeva is designated herein as the
Personality of Godhead because he is the authorized incarnation .

Text 9 ]

Questions by the Sages

65

spiritual master. Only by his satisfaction can one please the Personality of
Godhead, and when he is dissatisfied there is only havoc on the path of
spiritual realization ." It is essential, therefore, that a disciple be very much
obedient and submissive to the bona fide spiritual master. Snla Suta
Gosvami fulfilled all these qualifications as a disciple, and therefore he was
endowed with all favors by his learned and self-realized spiritual masters
such as Srila Vyasadeva and others. The sages of Naimiaratlya were
confident that Srila Siita Gosvami was bona fide. Therefore they were
anxious to hear from him.
TEXT 9

TEXT 8

ti (ffif ij*fij{ijG\
il_ : Qf

I
II II

vettha tvarh saumya tat-sarvarh

tattvatas tad-anugrahiit
briiyu[l. snigdhasya s4.yasya
guravo guhyam apy uta
vettha-you are well conversant ; tvam-your honor ; saumya-o ne who is
pure and simple; tat those; sarvam-all; tattvata[l.-in fact ; tat- their;
anugrahiit-by the favor of; b riiyu[l.-will tell; snigdhasya-of the one who
is submissive ; s4yasya-of the disciple ; gurava[l.-the spiritual masters;
guhyam-sec ret ; api uta-endowed with.
-

TRANSLATION

And because you are submissive, your spiritual masters have endowed
you with all their favors. Therefore you can tell us all you have learned
from them.
PURPORT
The secret of success in spiritual life is in satisfying the spiritual master
and thereby getting His sincere blessings. Srila Visvanatha Cakravarti
Thakur has sung in his famous eight stanzas on the spiritual master as
follows : "I offer my respectful obeisances unto the lotus feet of my

tatra tatriiiijasii"yuman
bhavatii yad vini.Scitam
purhsiim ekiintata[l. sreyas
tan na[l. sarhsitum arhasi
tatra-thereof; tatra-thereof; aiijasii- made easy ; ayuman-blessed with
good duration of life ; bhavatii-by your good self; yat-what ever ; viniscitam
-ascertained ; purhsiim-for the people in general ; ekiintata[!.-absolutely ;
sreya[l.-ultimate good ; tat-that; na[!.-to us; sarhsitum-to explain; arhasi
deserve.
TRANS LATION

Please, therefore, being blessed with many years, explain to us what

you ascertain to be the absolute and ultimate good for the people in
general.
PURPORT
In Bhagavad-gitii, worship of the iiciirya is recommended. The iiciiryas
and the gosviimis are always well-wishers for the general public . They are
especially spiritual well-wishers. Spiritual well-being is automatically fol
lowed by material well-being. The aciiryas therefore give directions in
spiritual well-being for the people in general . Foreseeing the incompetencies

[Canto

Srimad-Bhagavatam

66

1,

Ch.

of the people in this age of Kali, or the iron age of quarrel, the sages
requested that Siita Gosvami give a summary of all revealed scriptures
because the people of this age are condemned in every respect. The sages,
therefore, inquired of the absolute good, which is the ultimate good for
the people. The condemned state of affairs of the people of this age is
described as follows.

TEXT

10

matter of self-realization. The human life is especially meant for self

realization. That is to say, man should come to know what he is, what the
world is, and what the supreme truth is. Human life is a means by which
the living entity can end all miseries of material existence which arise in the
hard struggle for existence and by which he can return to Godhead, his
eternal home. But, due to a bad system of education, men have no desire

In this age, men are not only victims of different political creeds and

namely cinemas, sports, gambling, clubs, mundane libraries, bad associa

tions, smoking, drinking, cheating, pilfering, bickerings, and so on. Their

minds are always disturbed and full of anxieties due to so many different

kaliiv asmin yuge janii{l

engagements. In this age, many unscrupulous men manufacture their own

mandii{l sumanda-matayo

often people who are addicted to sense gratification are attracted by such

priiyefla-almost always; alpa-meager; iiyua{l-duration of life ; sabhya

me nber of the learned society ; kalau-in this age of Kali (quarrel) ;

public ; mandii{l-lazy; sumanda
hi-and

religious faiths which are not based on any revealed scriptures, and very

manda-bhagyii hy upadrutii{l

upadrutii"{l.- disturbed.

67

parties, but also of many different types of sense-gratificatory diversions,

priiyerullpiiyua{l sabhya

manda-bhagya-unlucky ;

Questions by the Sages

become victims of misguided teachers.

mataya{l- misguided;

11]

for self-realization. Even if they come to know about it, they unfortunately

sn4un(!4l?l'f: : I
: ij+t;:({+\6ti) !4a6t.: I I II

asmin- herein ; yuge-age; janii{l-the

Text

above

all ;

institutions. Consequently, in the name of religion so many sinful acts

are being carried on, and the people in general have neither peace of mind
nor health of body. The student (brahmaciiri) communities are no longer
being maintained, and householders do not observe the rules and regula

tions of the grhastha-iiSrama. Consequently, the so-called viinaprastha and

sannyiisi who come out of such grhastha-iiSramas are easily deviated from

the rigid path. In the Kali-yuga the whole atmosphere is surcharged With

TRANSLATION

faithlessness. Men are no longer interested in spiritual values. Material

0 learned one, in this iron age of Ka:ti men have but short lives. They
are quarrelsome, lazy, misguided, unlucky and above all, always isturbed.

tenance of such material civilizations, man has formed complex nations

sense gratification is now the standard of civilization. For the main

PURPORT
The devotees of the Lord are always anxious for the spiritual improve
ment of the general public. When the sages of Naimaraya analyzed the
state of affairs of the people in this age of Kali, they foresaw that men

would live short lives. In Kali-yuga, the duration of life is shortened not
so much because of insufficient food but because of irregular habits.
By keeping regular habits and eating simple food, any man can maintain
his health. Overeating, over sense gratification, over dependence on

another's mercy, and artificial standards of living sap the . very vitality of
human energy. Therefore the duration of life is shortened.

The people of this age are also very lazy , not only materially but in the

and communities, and there is a constant strain of hot and cold wars

between these different groups. It has become very difficult, therefore, to

raise the spiritual standard due to the present distorted values of human

society. The sages of Naimiraya are anxious to disentangle all fallen

souls, and here they are seeking the remedy from Srila Siita Gosvami.

TEXT

11

or il6ottlf91 mwm: I

.s;r tmm +tW1"11'4l 1

ilf( ffl ;d 4wtlt:il Sil<lf<t I I I I
am:

bhiiri!li bhiiri-karmiifli
srotavyiini vibhiigaa{l

68

Srimad-Bhagavatam

[ C anto 1, Ch. 1

Text 12]

Questions by the Sages

69

atal) siidho 'tra yat siirarh

samuddhrtya maniayii
briihi bhadriiya bhiitiiniim
yeniitmii suprasidati

atmosphere is surcharged with opposition. And considering this, one can

see that spiritual emancipation for the common man in this age is very
difficult. The reason for the sages' inquiry into this matter is explained in
the following verse.

bhunr.i-multifarious; bhiiri-many; karmiir-i- duties; srotavyiini-to be

learned ; vibhiigasal)-by division of subj ect matter; atal)-therefore ; siidho0 sage ; atra-herein; yat-whatever ; siiram-essence ; samuddhrtya-by
selection ; maniayii-best to your knowledge; briihi- please tell us;
bhadriiya-for the good of; bhiitiiniim-the living beings; yena-by
which ; iitmii-self; suprasidati-becomes fully satisfied.

TEXT 12

TRANSLATION
There are many varieties of scriptures, and in all of them there are many
prescribed duties which can be learned only after many years of study.
Therefore, 0 sage, please select the essential teachings of all these scrip
tures and explain them for the good of all living beings, that by such
instruction their hearts may be satisfied.
PURPORT
A tmii or self is distinguished from matter and material elements. It is
spiritual in constitution, and thus it is never satisfied by any amount of
material planning. All scriptures and spiritual instructions are meant for
the satisfaction of this self or iitmii. There are many varieties of approaches
which are recommended for different types of living beings in different
times and at different places. Consequently, the numbers of revealed
scriptures are innumerable. There are different methods and prescribed
duties recommended in these various scriptures. Taking into consideration
the fallen condition of the people in general in this age of Kali, the sages
of Naimaraya suggested that Sri Suta Gosvami' relate the essence of all
such scriptures because in this age it is not possible for the fallen souls to
understand and undergo all the lessons of all these various scriptures in a
varr.a and iiSrama system.
The varr.a and iisrama society was considered to be the best i nstitution
for lifting the human being to the spiritual platform, but due to Kali-yuga
it is not possible to execute the rules and regulations of these institutions.
Nor is it possible for the people in general to completely sever relations
with . their families as the varr.iisrama institution prescribes. The whole

i$fiS11'11M qfu: I
nit R 1111
siita jiiniisi bhadrarh te
bhagaviin siitvatiirh patil)

devakyiirh vasudevasya
jiito yasya cikirayii
suta-0 Suta Gosvami; jiiniisi-you know; bhadram te-all blessings
upon you ; bhagaviin-the Personality of Godhead ; siitvatiim-of the pure
devotees; patil)- protector; devakyiim-in the womb of Devaki; vasudevasya
-by Vasudeva; jiital)-born of; yasya-for the purpose of; cikirayii
executing.
TRANSLATION
All blessings upon you, 0 Suta Gosvami'. You know for what purpose
the Personality of Godhead appeared in the womb of Devaki' as the son of
Vasudeva.

PURPORT
Bhagaviin means the Almighty God who is the controller of all opu
lences, power, fame, beauty, knowledge and renunciation. He is the
protector of His pure devotees. Although God is equally disposed to
everyone, He is especially inclined to His devotees. Sat means the Absolute
Truth. And persons who are servitors of the Absolute Truth are called
siitvatas. And the Personality of Godhead who protects such pure devotees
is known as the protector of the siitvatas. Bhadram or "blessings upon
you" indicates the sages' anxiety to know the Absolute Truth from the
speaker. Lord Sri Kra, the Supreme Personality of Godhead, appeared
to D evaki', the wife of Vasudeva. Vasudeva is the symbol of the transcen
dental position wherein the appearance of the Supreme Lord takes place.

70

Srimad-Bhagavatam

[ Canto I , Ch. I

TEXT I3

tun;wt+t(ti?J1fcf'l_td I
tqijtil \{fflwU :q l'JqP.f :q I I II
:

tan nalt susriiamiiru'iniim

arhasy angiinuvarp_itum
yasyiivatiiro bhiitiiniim
kemiiya ca bhaviiya ca
tat-those; nalt-unto us; susriiamiir-iiniim-those who are endeavoring
for; arhasi-ought to do it ; anga-0 Siita Gosvami; anuvarr-itum-to
explain by following in the footsteps of previous iiciiryas; yasya-whose;
avatiiralt-incarnation ; bhutiiniim-of the living beings; kemiiya-for good;
ca- and; bhaviiya- upliftment ; ca- and.
TRANSLATION
Enlighten us, 0 Siita, about the Personality of Godhead and His incar
nations. We are eager to learn those teachings imparted by previous
masters [ acii.r yas] , for one is uplifted by hearing them.
PURPORT
The conditions for hearing the transcendental message of the Absolute
Truth are set forth herein. The first condition is that the audience must
be very sincere and eager to hear. And the speaker must be in the line of
disciplic succession from the recognized iiciirya. The transcendental message
of the Absolute is not understandable by those who are materially
absorbed. Under the direction of a bona fide spiritual master, one becomes
gradually purified. Therefore, one must be in the chain of disciplic
succession and learn the spiritual art by submissive hearing. In the case of
Siita Gosvami and the sages of Naimiiira!J.ya, all these conditions are
fulfilled because Srila Siita Gosviimi is in the line of Srila Vyiisadeva, and
the sages of Naimiiira!J.ya are all sincere souls who are anxious to learn
the truth. Thus the transcendental topics of Lord Sri Kr!!a's superhuman
activities, His incarnation, His birth, appearance or disappearance, His
forms, His names and so on are all easily understandable because all
requirements are fulfilled. Such discourses help all men on the path of
spiritual realization.

Text I 5 ]

Questions by the Sages

7l

TEXT I4

: ij qm q f l
(Rf: () itRr m lt ldll
iipannalt samsrtim ghoriim
yan-niima vivao grr-an
tatalt sadyo vimucyeta
yad bibheti svayam bhayam
iipannalt-being entangled; samsrtim-in the hurdle of birth and death;
ghoriim-too complicated; yat-what ; niima-the absolute name; vivasalt
unconsciously; grr-an-chanting; tata!t-froTP that ; sadya!t-at once;
vimucyeta-gets freedom; yat-that which ; bibheti-fears; svayam-'- person
ally; bhayam-fear itself.
TRANSLATION
Living beings who are entangled in the meshes of birth and death can
be freed immediately by even unconsciously chanting the holy name of
Kr!J.a, which is feared by fear personified.
PURPORT
Vasudeva or Lord Kr!J.a, the Absolute Personality of Godhead, is the
supreme controller of everything. There is no one in creation who is not
afraid of the rage of the Almighty. Great asuras like Rava!J.a, Hira!J.yakasipu,
Kamsa, and others who were very powerful living entities were all killed by
the Personality of Godhead. And the almighty Vasudeva has empowered
His name with the powers of His personal Self. Everything is related to
Him, and everything has its identity in Him. It is stated herein that the
name of Kr!!a is feared even by fear personified. This indicates that the
name of Krsna is nondifferent from Krsna. Therefore, the name of Krsna
is as powerfi as Lord Kr!la Himself. The is no difference at all. Anye,
therefore, can take advantage of the holy names of Lord Sri Kr!!a even in
the midst of greatest dangers. The transcendental name of Kr!J.a, even
though uttered unconsciously or by force of circumstances, can help one
obtain freedom from the hurdle of birth and death.
TEXT I5

: : st+t1;w1 : I
Q: q'let: s - 11

72

Srimad-Bhagavatam

[Canto 1 , Ch. 1

73

ttVs?.4"4Qfiai : 1
W WI Plttltlt: R1+i<.:S14 I I I I
it tn

yat- whose; piida lotus feet ; sarhsrayiifi. those who have taken shelter
of; suta- 0 Siita Gosvami; munayafi. great sages ; prasamiiyaniifi. absorbed
in devotion to the Supreme; sadyafi. at once;punanti- sanctify; upasprtiifi.
-simply by association; svar-dhunya-of the sacred Ganges; apafi. water;
anusevayii- bringing into use.
-

Questions by the Sages

TEXT 1 6

yat piida-samsrayiifi. suta

munayafi. prasamiiyaniifi.
sadyafi. punanty upasprtiifi.
svar-dhunyiipo 'nusevayii
-

Text 1 6 ]

lq(l(ij

k o vii bhagavatas tasya

pur-ya-slo keljya-karmarzafi.
suddhi-kiimo na srruyiid
yasafi. kali-maliipaham.
kafi.-who; vii-rather ; bhagavatafi,-of the Lord ; tasya his ; purzya- virtu
ous; sloke ljya- wors hipable by prayers ; karmarzafi. deeds; suddhi-kiimafi.
desiring deliverance from all sins; na-not ; s rrz uyiit does hear; yasafi.
glories; kali-of the age of quarrel ; maliipah am-the agent for sanctification.
-

TRANSLATION

Siita, those great sages who have completely taken shelter of the
lotus feet of the Lord can at once sanctify those who come in touch
with them, whereas the waters of the Ganges can sanctify only after
prolonged use.
PURPORT
Pure devotees of the Lord are more powerful than the waters of the
sacred river Ganges. One can derive spiritual benefit out of prolonged use
of the Ganges waters. But one can be sanctified at once by the mercy of a
pure devotee of the Lord. In Bhagavad-gitii it is said that any person,
regardless of birth as sudra, woman, or merchant, can take shelter of the
lotus feet of the Lord and by so doing can return to Godhead. To take
shelter of the lotus feet of the Lord means to take shelter of the pure
devotees. The pure devotees whose only business is serving are honored
by the names Prabhupiida and Vr-upiida, which indicate such devotees to
be representatives of the lotus feet of the Lord. Anyone, therefore, who
takes shelter of the lotus feet of a pure devotee by accepting the pure
devotee as his spiritual master can be at once purified. Such devotees of
the Lord are honored equally with the Lord because they are engaged in
the most confidential service of the Lord, for they deliver out of the
material world the fallen souls whom the Lord wants to return home, back
to Godhead. Such pure devotees are better known as vice-lords according
to revealed scriptures. The sincere disciple of the pure devotee considers
the spiritual master equal to the Lord, but always considers himself to be
a humble servant of the servant of the Lord . This is the pure devotional
path.

TRANSLATION
Who is there, desiring deliverance from the vices of the Age of Kali,
who is not willing to hear the glories of the Lord?
PURPORT
The Age of Kali is the most condemned age due to its quarrelsome
features. Kali-yuga is so saturated with vicious habits that there is a great
fight at the slightest misunderstanding. Those who are engaged in the pure
devotional service of the Lord, who are without any desire for self
aggrandizement and who are freed from the effects of fruitive actions
and dry philosophical speculations are capable of getting out of the
estrangements of this complicated age. The leaders of the people are very
much anxious to live in peace and friendship, but they have no information
of the simple method of hearing the glories of the Lord. On the contrary,
such leaders are opposed to the propagation of the glories of the
Lord. In other words, the foolish leaders want to completely deny
the existence of the Lord. In the name of secular state, such leaders
are enacting various plans every year. But by the insurmountable
intricacies of the material nature of the Lord, all these plans for pro
gress are being constantly frustrated. They have no eyes to see that
their attempts at peace and friendship are failing. But here is the hint to
get over the hurdle. If we want actual peace, we must open the road to
understand the Supreme Lord I].a and glorify Him for His virtuous
activities as they are depicted in the pages of the Srimad-Bhiigavatam.

Srimad-Bhagavatam

74

[ Canto 1 , Ch. 1

TEXT 1 7

o91i(l(tfal q{'(lf\ijtM :

;r: 'T i(lil: :

I
I I \91 1

tasya karmar-y udiirar-i

parigitiini suribhi"ft
brnhi na[l sraddadhiiniiniirh
lilayii dadhata[l kalii[l
tasya- His; karmiir-i- transcendental acts; udiiriir-i- magnanimous; parigi
tiini- broadcast ; suribhi[l-by the great souls; brnhi-please speak ; aft
unto us ; sraddadhiiniiniirh-ready to receive with respect; lilayii- pash mes;
dadhata[l-ad vented ; kaliift- incarnations.

TRANSLATION
His transcendental acts are magnificent and gracious, and great learned
sages like Narada sing of them. Please, therefore, speak to us, who are
eager to hear about His adventures which He performs in His various
incarnations.
PURPORT
The Personality of Godhead is never inactive as some less intelligent
persons suggest. His works are magnificent and magnan mous. is creations
both material and spiritual are all wonderful and contam all vanegatedness.
They are described nicely by such liberated souls as Srila Narada, Vyasa,
Valmiki, Devala, Asita, Madhva, Sri Caitanya, Ramanuja, Vi!lusvami,
Nimbarka, Sridhara, Visvanatha, Baladeva, Bhaktivinode, Siddhanta Sara
svati and many other learned and self-realized souls. These creations, both
material and spiritual, are full of opulence, beauty, and knowledge, but
the spiritual realm is more magnificent due to its being full of k nowledge,
bliss and eternity. The material creations are manifested for some time as
perverted shadows of the spiritual kingdom and can be likened to cinemas.
They attract people of less intelligent caliber who are attracted by false
things. Such foolish men have no information of the reality, and they
take it for granted that the false material manifestation is the all in all.
But more intelligent men guided by sages like Vyasa and Narada know
that the eternal kingdom of God is more delightful, larger, and eternally
full of bliss and knowledge. Those who are not conversant with the

Text 18]

Questions by the Sages

75

activities of the Lord and His transcendental realm are sometimes favored
by the Lord in His adventures as incarnations wherein He displays the
eternal bliss of His association in the transcendental realm. By such
activities He attracts the conditioned souls of the material world. Some of
these conditioned souls are engaged in the false enj oyment of material
senses and others in simply negating their real life in the spiritual world.
These less intelligent persons are known as karmis or fruitive workers, and
the others are known as jiiiinis or dry mental speculators. But above these
two classes of men is the transcendentalist known as siitvata or the devotee
who is neither busy with rampant material activity nor with material
speculation. He is engaged in the positive service of the Lord, and thereby
he derives the highest spiritual benefit unknown to the karmis and jiiiinis.
As the supreme controller of both the material and spiritual worlds, the
Lord has different incarnations of unlimited categories. Incarnations like
Brahma, Rudra, Manu, Prthu, Vyasa and so on are His material qualitative
incarnations, but His incarnations like Ram a, N arasimha, V araha, Vamana,
and so on are His transcendental incarnations. Lord Sri Krl).a is the
fountainhead of all incarnations, and He is therefore the cause of all causes.

TEXT 18

3i?.IR.::qtfl : : I
f: 'T+t41441 I I I I
athiikhyiihi harer dhimann
avatiira-kathiift subhiift
lila vidadhataft svairam
iSvarasyiitma-miiyayii
atka-therefore ; iikhyiihi-describe; hare[l-of the Lord; dhiman-0 saga
cious one; avatiira-incarnations; kathiift - narratives; subhiift- auspicious;
lila- adventures; vidadhata[l- performed ; svairam- pastimes ; isvarasya- the
supreme controller's; iitma-personal; miiyayii- ener gies.

TRANSLATION
0 wise Suta, please narrate to us the transcendental pastimes of the
Supreme Godhead's multi-incarnations. Such auspicious adventures and
pastimes of the Lord are performed by His internal powers.

[ Canto l, Ch. l

Srimad-Bhagavatam

76

PURPORT

Questions by the Sages

Text 20 ]

77

and therefore remain fresh even after repeated readings. For example, any
one may read Bhagavad gita or the Srimad-Bhiigavatam repeatedly through
out his whole life and yet find in them new light of information. Mundane
news is static whereas transcendental news is dynamic, inasmuch as the
spirit is dynamic and matter is static. Those who have developed a taste
for understanding the transcendental subject matter are never tired of
hearing such narrations. One is quickly satiated by mundane activities,
but no one is satiated by transcendental or devotional activities. Ut tama
sloka indicates that literature which is not meant for nescience. Mundane
literature is in the mode of darkness or ignorance, whereas transcendental
literature is quite different. Transcendental literature is above the mode of
darkness, and its light becomes more luminous with progressive reading
and realization of the transcendental subject matter. The so-called liberated
persons are never satisfied by the repetition of the words aharh brahmiismi.
Such artificial realization of Brahman becomes hackneyed, and so to relish
real pleasure they turn to the narrations of the Srimad-Bhiigavatam. Those
who are not so fortunate turn to altruism and. worldly philanthropy. This
means the Mayavada philosophy is mundane, whereas the philosophy of
Bhagavad-gita and Srimad-Bhiigavatam is transcendental.
-

For the creation, maintenance, and destruction of the material worlds,

the Supreme Lord Personality of Godhead Himself appears in many
thousands of forms of incarnations, and the specific adventures found in
those transcendental forms are all auspicious. Both those who are present
during such activities and those who hear the transcendental narrations of
such activities are benefited.

TEXT 19

vayarh t u n a vitrpyama
uttama-sloka-vikrame
yac chnwatarh rasa-jiianarh
sviidu svadu pade pade.
vayam-we; tu-but; na-not; vit.1pyama-shall be at rest; uttama-sloka
the Personality of Godhead who is glorified by transcendental prayers;
vikrame-adventures; yat -which; S[!lvatam by continuous hearing; rasa
humor; jiianam t hose who are conversant with; sviidu relishing; svadu
palatable ; pade pade-in every step.
-

TRANSLATION
We never tire of hearing the transcendental pastimes of the Personality
of Godhead who is glorified by hymns . and prayers. Those who enjoy
association with Him relish hearing of His pastimes at very moment.
PURPORT
There is a great difference between mundane stories, fiction, or history
and the transcendental pastimes of the Lord. The histories of the whole
universe contain references to the pastimes of the incarnations of the Lord.
The Ramiiyar-a, Mahiibhiirata, and the Punzr-as are histories of bygone ages
recorded in connection with the pastimes of the incarnations of the Lord

TEXT 20

'' m: 1
31Rt+tf4tM

: ;:Mi!+ti'!'H l l o l l

krtavan kila karmar-i

saha ramer-a kesava
atimartyani bhagavan
giiha kapata-miinua
krtavan-done by; kila-what and what; karmiir-i-acts; saha-along with;
ramer-a- Balarama; kesava-Sri Kr!la; atimartyani- superhuman; bhagaviin
-the Personality of Godhead; giiha- m asked as ; kapata-apparently ;
miinua-human being.
TRANSLATION
Lord Sri Kr!J.a, the Personality of Godhead,.and Balarama played like
human beings, and so masked They performed many superhuman acts.

78

Srimad-Bhagavatam

[ Canto l , Ch. l

PURPORT
The doctrines of anthropomorphism or that of zoomorphism are never
applicable to Sri Kf!la or the Personality of Godhead. The theory that a
man becomes God by dint of penance and austerities is very much rampant
nowadays, especially in India. Since Lord Rama, Lord KH!la, and Lord
Caitanya \l l' ahaprabhu were detected by the sages and saints to be the Per
sonality of Go dhead as indicated in revealed scriptures, many unscrupulous
men have created their own incarnations. This process of conc octing an
incarnation of God has become an ordinary business, especially in Bengal.
Any popular personality with a few traits of mystic powers will display
some feat of jugglery and easily become an incarnation of Godhead by
popular vote. Lord Sri Kr!la was not that type of incarnation. He was
actually the Personality of Godhead from the very beginning of His appear
ance. He appeared before His so-called mother as four-armed Vi!lU . Then
at the request of the mother, He beer me like a human child and at once
left her for another devotee at Go kula where He was accepted as the son of
Nanda l\laharaja and Y asoda Mata. Similarly, Sri Baladeva, the counter"
part of Lord Sri Kf!la, was also considered a human child born of another
wife of Sri Vasudeva. In Bhagavad-gitii, the Lord says that His birth and
deeds are transcendental and that anyone who is so fortunate as to know
the transcendental nature of His birth and deeds will at once become
liberated and eligible to return to the. kingdom of God. So knowledge of
the transcendental nature of the birth and deeds of Lord Sri Kr!la is
sufficient for liberation. In the Bhiigavatam, the transcendental nature of
the Lord is described in nine cantos, and in the Tenth Canto His specific
pastimes are taken up. All this becomes known as one's reading of this
literature progresses. It is important to note here, however, that the Lord
exhibited His divinity even from the lap of His mother, that His'deeds are
all superhuman (He lifted Govardhana Hill at the age of six) , and that all
these acts definitely prove Him to be actually the Supreme Personality of
Godhead. Yet, due to His mystic covering, He was always accepted as an
ordinary human child by His so-called father and mother and other rela
tives: Whenever some herculean task was performed by Him, the father and
mother took it otherwise. And they remained satisfied with u nflinching
filial love for their son. As such, the sages of N aimiiira!lya describe Him as
apparently resembling a human being, but actually He is the Supreme
Almighty Personality of Godhead.

Text 21 J

Questions by the Sages

79

TEXT 21

ii6ks+il1{1'1 I
{lq('IUi t
kalim iigatam iijiiiiya
ketre 'smin va4r-ave vayam
asl:nii dtrgha-satrelJ.a
kathiiyiirh sakar-ii hare
kalim-the age of Kali (iron age of quarrel) ; iigatam-having arrived;
iijiiiiya-knowing this; ketre-in this tract of land ; asmin-in this ; va4r-ave
-specially meant for the devotee of the Lord ; vayam-we ; iisinii-seated;
dirgha- prolonged; satrer-a-for performance of sacrifices; kathiiyiim-in
the words of; sakar-a-with time at our disposal ; hare-of the Personality
of Godhead.
TRANSLATION
Knowing well that the Age of Kali has already begun, we are assembled
here in this holy place to hear at great length the transcendental message of
God and in this way perform sacrifice.
PURPORT
This age of Kali is not at all suitable for self-realization as was Satya
yuga, the golden age, or Tretii or Dviipara yugas, the silver and copper ages.
For self-realization , the people in Satya-yuga, living a lifetime of a hundred
thousand years, were able to perform prolonged meditation. And in Tretii
yuga, when the duration of life was ten thousand years, self-realization
was attained by performance of great sacrifice. And in the Dviipara-yuga
when the duration of life was for one thousand years, self-realization w.as
attained by worshipping the Lord. But in the Kali-yuga, the maximum
duration of life being one hundred years only and that combined with
various difficulties, the process o( self-realization is recommende d by
hearing and chanting of the holy name, fame, and pastimes of the Lord.
The sages of Naimiarapya began this process for the devotees of the Lord.
So they prepared themselves to hear the pastimes of the Lord over a period

80

Srimad-Bhagavatam

[Canto l, Ch. l

of one thousand years. By the example of these sages one should learn
that regular hearing and recitation of the Bhiigavatam is the only way for
self-realization. Other attempts are simply a waste of time, for they do not
give any tangible results. Lord Sri Caitanya Mahiiprabhu preached this
system of Bhiigavata-dharma, and He recommended that all tho e who
were born in India should take the responsibility of broadcasting the
messages of Lord Sri Kra, primarily the message of Bhagavad-gitii. And
when one is well established in the teachings of Bhagavad-gita, he can take
up the study of Srimad-Bhtlgavatam for further enlightenment in self
realization.

TEXT 22

Text 23 )

Questions by the Sages

81

those who want to utilize this life for self-realizati on. The people are so
bus! ":ith sense gratification that they completely forget about self
real1zahon. Out of madness they frankly say that there is no need for self
realization because they do not realize that this brief life is but a moment
on our great j ourney towards self-realization. The whole system of edu
_ geared to sense gratification, and if a learned man thinks it over,
_
catiOn
1s
he sees that the children of this age are being intentionally sent to the
slaughterhouses of so-called education. Learned men, therefore, must be
cautious of this dangerous age, and if they at all want to cross over the
da gr us ocean of Kali, t ey must follow the footsteps of the sages of
Na1m1araya and accept Sn Suta Gosvami or his bona fide representative
as the captain of the ship. The ship is the message of Lord Sri Krsna in the
shape of Bhagavad-gitii or the Srimad-Bhiigavatam.

TEXT 23
tvarit na[l sandarsito dhatra
dustararit nistitiratam
kalirit sattva-hararit puritsarit
karrw-dhiira ivarr-avam
tvam-your goodness ; naft-unto us; sandarsita[t- meeting; dhatra - by
:_
providence; dustaram- insurmountable; nistitiratiim-for those dsmng
.
to cross over; kalim-the age of Kali ; sattva-haram-that wh1ch detenorates
the good qualities; pu msiim- of the man ; karrta-dhiira[t- captain; iva- as;
arrtavam-'-the ocean.

TRANSLATION
We think that we have met Your Grace by the will of providence, and
thus we accept you as captain of the ship for those who desir to
_
cross the dangerous ocean of Kali, which destroys all the good qualities
of a human being.
PURPORT
The age of Kali is very dangerous for the human being. Human life is
simply meant for self-realization, but due to this dangerous age, men have
completely forgotten the aim of life. In this age, the life sp an will grdually
_ memory, finer
_
decrease. People will gradually lose theu
sentiments,
strength, and better qualities. A list of the anoalies or this g is given
in the Twelfth Canto of this work. And so this age 1s very d1ff1cult for

it fOr I
w : qi iR(: "
b riihi yogesvare krrte

b rahmar-ye dharma-varmar-i
sviirit kiithiim adhunopete
dharma[l karit sarar-arit gata[l
briih i-please tell ; yoga-iSvare-the Lord of all mystic powers; krr-e
Lord Kra; brahmarye-the Absolute Truth; dharma-religion ; varmar-i
protector; sviim-own; k t_hiim-abode; adhuna-nowadays ; upe te-having
gone away ; dharma[t-rehgw n ; kam-unto whom; sarar-am-shelter; gata[t
-gone.

TRANSLATION
Now that Sri Kra, the Absolute Truth, the master of all mystic
pwers, has departed for His own abode, please tell us by whom religious
_
prmc1ples
are presently protected.
PURPORT
Essentially r ligion is the prescribed codes enunciated by the Personality
of Godhead Himself. Whenever there is gross misuse or neglect of the

------

82

Srimad-Bhagavatam

[Canto l, Ch. l

principles of religion, the Supreme Lord appears Himself to restore

religious principles. This is stated in Bhagavad-gitii. Here the sages of
Naimiaraya are inquiring about these principles. The reply to this ques
tion is given later. The Srimad-Bhiigavatam is the transcendental sound
representation of the Personality of Godhead, and thus it is the full
representation of transcendental knowledge and religious principles.

CHAPTER TWO

Divinity and Divine service

Thus end the Bhaktivedanta purports of the First Canto, First Chapter
of Snmad-Bhagavatam, entitled "Questions by the Sages. ,

TEXT l
'3'Sffq

Of! l
stfet\li'il tt+.t\Ni lq I I II

vyii.sa uvii.ca
iti samprasna-samhrfo
vipriirzii.m raumaharar-ift
pratipujya vacas teii.m
pravaktum upacakrame
vyiisa[l. uviica- Vyasa said; iti-thus ; sampra sna- perfect inquires;
samhrtaft- perfectly satisfied; vipriirtiim - of the sages there; raumahar
artift the son of Romahaq;al)a, namely Ugrasrava ; pratip ujya- after thank
ing them ; vaca[l.-words; teiim-their; pravaktum-to reply to them ;
upacakrame- attempted.
-

TRANSLATION

Ugra.Srava [ Suta Gosvami] , the son of Romaharaa, being pleased with

the questions of the brahmas, thanked them and attempted to reply.
PURPORT
The sages of Naimiaraya asked Suta Gosvami six questions, and so he
is answering them one by one.

TEXT 2

stA\ii'{144?J1tHt4ltijf)fif
' N(iiij( . I
83

84

Srimad-Bhagavatam

fu (1.-PH141 sf
{<::4 ijM+tlijjsf

[ Canto l , C h . 2

II II

suta uviica
yam pravrajantam anupetam apeta-krtyam
dvaipiiyano viraha-kiitara iijuhiiva
putreti tanmayatayii taravo'bhinedus
tam sarva-bhuta-hrdayam munim iinato 'smi
siitaft-Suta Gosvami; uviica-said; yam-whom ; pravrajantam-while
going away for the renounced order of life ; anupetam-without being
reformed by the sacred thread; apeta-not undergoing ceremonies; krtyam
-prescribed duties ; dvaipiiyanaft- Vyasadeva; viraha-separation; kiitaraft
being afraid of; iijuhiiva-ex claimed; putra iti-0 my son ; tanmayatayii
being absorbed in that way; taravaft-all the trees; abh ineduft- responded;
tam- unto him ; sarva-all; bhiita-living entities ; hrdayam- heart ; munim
sage ; iinataft asmi- offer obeisances.

TRANSLATION
Srila Siita Gosvami said: Let me offer my respectful obeisances unto
that great sage [ Sukadeva Gosvami) who can enter the hearts of all. When
he went away to take up the renounced order of life [ sannyasa] , leaving
home without undergoing the sacred thread ceremony, his father,
Vyasadeva, cried out to him, "Oh, my son!" Indeed, only the trees echoed
in response to the begrieved father.
PURPORT
The institution of varr-a and iisrama prescribes many regulative duties to
be observed by its followers. Such duties enjoin that a candidate willing to
study t he Vedas must approach a bona fide spiritual master and request
acceptance as his disciple. The sacred thread is the sign of those who are
competent to study the Vedas from the iiciirya or the bona fide spiritual
master. Sri Sukadeva Gosvami did not undergo such a purificatory cere
mony because he was a liberated soul from his very birth.
Generally, a man is born as an ordinary being, and by the purificatory
processes he is born for the second time. When he sees a new light and
seeks direction for spiritual progress, he approaches a spiritual master to

Text 3 )

Divinity and Divine Service

85

instru ct him in the Vedas. The spiritual master accepts only the sincere
inquirer as his disciple and gives him the sacred thread. In this way a man
becomes twice-born, or a dvija. After qualifying as a dvija one may study
the Vedas, and after becoming well versed in the Vedas one becomes a
vipra. A .vipra or a qualified briihmar-a thus realizes the Absolute and
makes further progress in spiritual life until he reaches the V ail).ava stage.
The V ail).ava -stage is the postgraduate status of a briihmar-a. A progressive
briihmarw must necessarily become a V ail).ava, for a V ail).ava is a self
realized, learned briihmana.
Snia Sukadeva Gosvai was a Vail).ava from the beginning; therefore,
there was no need for him to undergo all the processes of the varr-iisrama
institution. Ultimately the aim of varr-iisrama-dharma is to turn a crude
man into a pure devotee of the Lord, or a Vai!J.ava. Anyone, therefore,
who becomes a V ai!J.ava accepted by the first-class Vaipava or uttama
adhikiiri Vaipava is already considered a briihmar-a, regardless of his birth
or past deeds. Sri Caitanya Mahaprabhu accepted this principle and recog
nized Snia Haridasa Thakur as the iiciirya of the holy name, although
Thakur Haridasa appeared in a Mohammedan family. In conclusion, Srila
Sukadeva Gosvami was born a V ai!J.ava, and, therefore, brahminism was
included in him . He did not have to undergo any ceremonies . Any low
born person-be he a Kiriita, Hurta, Andhra, Pulinda, Pulkhasa, Abhira,
Sumbha, Yavana, Khasiidi or even lower-can be delivered to the
highest transcendental position by the mercy of V aipavas. Sn1a Sukadeva
Gosvami was the spiritual master of Sri Siita Gosvami, and therefore he
offers his respectful obeisances unto him before he begins his answers to
the questions of the sages at N aimiarapya.

TEXT 3

: :filq+tRcteRtHil
lfRtflltRti (1'+{) I
n4:DTt:IR"'""Ii 141 IOiwQ
ijq41M gij;f\14(11 1 1
yaft sviinubhiivam akhila-sruti-siiram ekam
adhyiitma-dipam atititiratiim tamo 'ndham
samsiirirtiim karur-ayiiha purar-a-guhyam
tam vyiisa-siinum upayiimi gurum muniniim

86

Srlmad-Bhagavatam

[ Canto l , Ch. 2

ya[t- he who ; sviinubhavam-self-assimiliated (experienced) ; akhila-all

around; sruti- Vedas; siiram-cream ; ekam-the only one; adhyiitma
transcendental; dipam- torchlight; atititiratiim-desiring to overcome;
tama[t andam -deeply dark material existence; samsiirirtiim-of the material
istic men; karurtayii- out of causeless mercy; aha-said; puriirta-supplemen
tary to the Vedas; guhyam- very confidential ; tam-unto him ; vyiisa
sii.num-the son of Vyasadeva; upayiimi-let me offer my obeisances;
gurum-spiritual master; muniniim-of the great sages.
TRANSLATION
Let me offer my respectful obeisances unto him [ Suka ] , the spiritual
master of all sages, the son of Vyasadeva, who, out of his great compassion
for those gross materialists who struggle to cross over the darkest regions
of material existence, spoke this Pura [supplement to the Vedas] , the
cream of Vedic knowledge, after having personally assimilated it by
experience.
PURPORT
In this prayer, Snla Siita Gosvami practically summarizes the complete
introduction of Srimad-Bhiigavatam. Srimad-Bhiigavatam is the natural
supplementary commentary on the Vediinta-siitras. The Vediinta-siitras or
the Brahma-siitras were compiled by Vyasadeva with a view to presenting
just the cream of Vedic knowledge. Srimad-Bhiigavatam is the natural
commentary on this cream. Srila Sukadeva Gosvami was a thoroughly
realized master of the Vediinta-siitra, and consequently he also personally
realized the commentary, Srimad-Bhiigavatam. And just to show his
boundless mercy upon bewildered materialistic men who want to cross
completely over nescience, he recited for the first time this confidential
knowledge.
There is no point in arguing that a materialistic man can be happy. No
materialistic creature-be he the great Brahma or an insignificant ant
can be happy. Everyone tries to make a permanent plan for happiness,
but everyone is baffled by the laws of material nature. Therefore the
materialistic world is called the darkest region of God's creation. Yet the
unhappy materialists can get out of it simply by desiring to get out.
Unfortunately they are so foolish that they do not want to escape. There
fore thtty are compared to the camel who relishes thorny twigs because

Text 4 ]

Divinity and Divine Service

87

he likes the taste of the twigs mixed with blood. He does not realize that
it is his own blood and that his tongue is being cut by the thorns. Similarly,
to the materialist his own blood is as sweet as honey, and although he is
always harassed by his own material creations, he does not wish to escape.
Such materialists are called karmis. Out of hundreds of thousands of
karmis, only a few may feel tired of material engagement and desire to get
out of the labyrinth. Such intelligent persons are called jiiiinis. The
Vediinta-siitra is directed to such jiiiinis. But Srila Vyasadeva, being the
incarnation of the Supreme Lord, could foresee the misuse of the
Vediinta-siitra by unscrupulous men, and, therefore, he personally sup
plemented the Vediinta-siitra with the Bhiigavata Puriina. It is clearly
said that this Bhiigavatam is the original commentary on the Brahma
siitras. Srila Vyasadeva also instructed the Bhiigavatam to his own son,
Srila Sukadeva Gosvami, who was already at the liberated stage of
transcendence. Srila Sukadeva realized it personally and then explained it.
By the mercy of Srila Sukadeva, the Bhiigavat- Vediinta-siitra is available
for all those sincere souls who want to get out of material existence.
Srimad-Bhiigavatam is the one unrivalled commentary on Vediinta-siitra.
Sripada Sankaracarya intentionally did not touch it because he knew that
it would be difficult for him to surpass the natural commentary. He wrote
his Siiriraka-bhiiya, and his so-called followers deprecated the Bhiigavatam
as some "new" presentation. One should not be misled by such propaganda
directed against the Bhiigavatam by the Mayavada school. From this
introductory sloka, the beginning student should know that Srimad
Bhiigavatam is the only transcendental literature meant for those who are
paramahamsas and completely freed from the material disease called
malice. The Mayavadis are envious of the Personality of Godhead despite
Sripada Sailkaracarya's admission that Narayaa, the Personality o(God
head, is above the material creation. The envious Mayavadl cannot have
access to the Bhiigavatam, but those who are really anxious to get out of
this material existence may take shelter of this Bhiigavatam because it is
uttered by the liberated Srila Sukadeva Gosvaml. It is the transcendental
torchlight by which one can see perfectly the transcendental Absolute
Truth realized as Brahman, Paramatma and Bhagavan.
TEXT 4

"'''.,j ;wtws:::q wR ;w(hl+ilt I

W (1*fffl o:qRf iRfl \il:qf!(\<4 I I II

88

[Canto 1, Ch. 2

Srimad-Bhagavatam

niiriiya[larh namaskrtya
nararh caiva narottamam
devirh sarasvatirh vyiisarh
tato jayam udirayet

Text 5]

Divinity and Divine Service

89

TEXT 5

niiriiyartam- the Personality of Godhead; namaskrtya- after offering

respectful obeisances; naram ca eva- and Narayatla i; narottamam-the
supermost human being; devim-the goddess; sarasvatim-the mistress of
learning; vyiisam- Vyasadeva; tata[l.-thereafter; jayam-all that is meant
for conquering; udirayet-be announced.
TRANSLATION

munaya[l. siidhu prto'harh

bhavadbhir loka-mahgalam
yat krta[l. k[[la-samprasno
yeniitmii suprasidati
munaya[l.-of the sages; siidhu-this is relevant ; prta[l. questioned; aham
-myself; bhavadbhi[l-by all of you ; loka-the world; mangalam-welfare;
yat-:- because; krta[l-made; k[[la-the Personality of Godhead; samprasna[l
-relevant question; yena-by which; iitmii-self; suprasidati-completely
pleased.
TRANSLATION
-

Before reciting this Srimad-Bhagavatam, which is our very means of

conquest, I offer my respectful obeisances unto the Personality of God
head, Naraya!la, unto Nara-narayatla i, the supermost human being,
unto Mother Sarasvati, the goddess of learning, and unto Srila Vyiisadeva,
the author.
PURPORT
All the Vedic literatures and the Purii[laS are meant for conquering the
darkest region of material existence. The living being is in the state of
forgetfulness of his relation with God due to his being overly attracted to
material sense gratification from time immemorial. His struggle for existence
in the material world is perpetual, and it is not possible for him to get out
of it by making plans. If he at all wants to conquer this perpetual struggle
for existence, he must reestablish his eternal relation with God. And one
who wants to adopt such remedial measures must take shelter of literatures
such as the Vedas and the Puriirtas. Foolish people say that the Puriirtas
. have no connection with the Vedas. However, the Puriir-as are sup
plementary explanations of the Vedas intended for different types of men.
All men are not equal. There are men who are conducted by the mode of
goodness, others who are under the mode of passion and others who are
under the mode of ignorance. The Puriirtas are so divided that any class of
men can take advantage of them and gradually regain their lost position
and get out of the hard struggle for existence. Srila Suta Gosviimi shows the
way of chanting the Purii[laS. This may be followed by persons who_ aspire
to be preachers of the Vedic literatures and the Puriir-as $rimad-Bhiigavatam
is the spotless Purii[la, and it is especially meant for them who are desirous
to get out of the material entanglement permanently.
.

0 sages, I have been justly questioned by you. Your questions are

worthy because they relate to Lord Kr!la and so are of relevance to the
world's welfare. Only questions of this sort are capable of completely
satisfying the self.

PURPORT
As it is stated hereinbefore, in the Bhiigavatam the Absolute Truth is to
be known, so the questions of the sages of Naimiiira!lya are proper and
just because they pertain to Kra, who is the Supreme Personality of
Godhead, the Absolute Truth. In Bhagavad-gitii the Personality of Godhead
says that in all the Vedas there is nothing but the urge for searching after
Him, Lord Kra (Bg: 1 5 .15). Thus the questions that pertain to Krp.a are
the sum and substance of all the Vedic inquiries.
The whole world is full of questions and answers. The birds, beasts and
men are all busy in the matter of perpetual questions and answers. In the
morning the birds in the nest become busy with questions and answers, and
in the evening also the same birds come back and again become busy with
questions and answers. The human being, unless he is fast asleep at night,
is busy with questions and answers. The businessmen in the market are busy
with questions and answers, and so also the lawyers in the court and the
students in the schools and colleges. The legislators in the parliament are
also busy with questions and answers, and the politicians and the press

Srimad-Bhagavatam

90

( Canto 1, C h. 2

representatives are all busy with questions and answers. Although they
'
go o n making such questions and answers for their whle lives, the are
not at all satisfied. Satisfaction of the soul can only be obtamed by questiOns
and answers on the subject of KrJ;Ia.
is our most intimate master, friend, father or son and object of
Krsna

conj gal love. Forgetting KrJ;Ia, we have created so any objects of

questions and answers, but none of them are able t gtv us complee
satisfaction. All things-but KrJ;Ia-give temporary satisfaction only, so If
we are to have complete satisfaction we must take to the questions and
answers about Krsna. We cannot live for a moment without being questioned
or without givi g answers Because the Srimad-Bhiigavatam deals with
questions and answers that are related to KrJ;Ia, we can derive the highest
satisfaction only by reading and hearing this transcendental literature.
One should learn the Srimad-Bhiigavatam and make an all-around solution
to all problems pertaining to social, political or religious matters. Srimad
Bhiigavatam and KrJ;Ia are the sum total of all things.
TEXT 6

!m tRT 1 m
smtt ij I I I I

s a vai pumsiim para dharma

yata bhaktir adhakaje
ahaituky apratihatii
yayiitmii suprasidati
sa-that; vai-certainly; pumsiim-for mankind; para-sublime;
dharma-occupation; yata[l-by which; bhakti[l- devotional serce;
adhakaje-unto the Transcendence; ahaituki- causeless; apratihatii-un
broken ; yayii-by which ; iitmii- self; suprasidati-completely satisfied.
TRANSLATION
The supreme occupation [ dharma] for all humanity is that by which
men can attain to loving devotional service unto the transcendent Lord.
Such devotional service must be unmotivated and uninterrupted in order
to completely satisfy the self.

Text 6 ]

Divinity and Divine Service

91

PURPORT

In this statement, Sri Suta Gosvami answers the first question of the
sages of NaimiaraJ;Iya. The sages asked him to summarize the whole range
of revealed scriptures and present the most essential part so that fallen
people or the people in general might easily take it up. The Vedas
prescribe two different types of occupation for the human being. One is
called the pravrtti-miirga, or the path of sense enj oyment, and the other
is called the nivrtti-miirga or the path of renunciation. The path of
enjoyment is inferior, but the path of sacrifice for the supreme cause is
superior. The material existence of the living being is a diseased condition
of actual life. Actual life is spiritual existence, or brahma-bhuta existence
where life is eternal, blissful and full of knowledge. Material existence
is temporary, illusory and full of miseries. There is no happiness at all.
There is just the futile attempt to get rid of the miseries, and temporary
cessation of misery is falsely called happiness. Therefore, the path of
progressive material enj oyment, which is temporary, miserable and illusory,
is inferior. But devotional service of the Supreme Lord, which leads one to
eternal, blissful and all-cognizant life, is called the superior quality of
occupation. This is sometimes polluted when mixed with the inferior
quality. For example, adoption of devotional service for material gain is
certainly an obstruction to the progressive path of renunciation. Renuncia
tion or abnegation for ultimate good is certainly a better occupation than
enjoyment in the diseased condition of life. Such enjoyment only aggravates
the symptoms of disease and increases its duration. Therefore devotional
service of the Lord must be pure in quality, i.e., without the least desire
for material enjoyment. One should, therefore, accept the superior quality
of occupation in the form of devotional service of the Lord without any
tinge of unnecessary desire, fruitive action and philosophical speculation.
This alone can lead one to perpetual solace in His service.
We have purposely denoted dharma as occupation because the root
meaning of the word dharma is "that which sustains one's existence." A
living being's sustenance of existence is to coordinate his activities with
his eternal relation with the Supreme Lord KrJ;Ia. KrJ;Ia is the central pivot
of living beings, and He is the all-attractive living entity or eternal form
amongst all other living beings or eternal forms. Each and every living
being has his eternal form in the spiritual existence, and KrJ;Ia is the eternal
attraction for all of them. KrJ;Ia is the complete whole, and everything
else is His part and parcel. The relation is one of the servant and the
served, and it is transcendental and is completely distinguished from our

92

Srimad-Bhagavatam

[ Canto l, Ch_ 2

experience in material existence. This relation of servant and the served

is the most congenial form of intimacy. One can realize it as devotional
service progresses . Everyone should engage himself in that transcendental
loving service of the Lord, even in the present conditional state of material
existence. That will gradually give one the clue to actual life and please
him to complete satisfaction.
TEXT 7

tm% if.rfu : Slij: 1

ynf ijy;f :q I I \9

II

viisudeve bhagavati
bhakti-yogalt prayojita[l
janayaty iisu vairiigyam
jii.iinam ca yad ahaitukam
viisudeve-unto KrJ]a; bhagavati-unto the Personality of Godhead;
bhakti-yoga[l-contact of devotional service; prayojita[l-being applied;
janayati- does produce ; iisu-very soon; vairiigyam -detachment; jiiiinam
knowledge; ca- and; yat-that which; ahaitukam- causeless.
TRANSLATION
By rendering devotional service unto the Personty of Godhead, Sri
.Kf!J.a, one immediately acquires causeless knowledge and detachment
from the world.
PURPORT
Those who consider devotional service of the Supreme Lord Sri Kr!la
to he something like material emotional affairs may argue that in the
revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers
and similar other processes of transcendental realization are recommended . .
According to them, bhakti, or devotional service of the Lord, is meant
for those who cannot perform the high-grade activities. Generally it is
said that the bhakti cult is meant for the sudras, vai.Syas and the less
intelligent woman class. But that is not the actual fact. The bhakti cult
is the topmost of all transcendental activities, and therefore it is simul
taneously sublime and easy. It is sublime for the pure devotees who are

Text 8 )

93

Divinity and Divine Service

serious about getting in contact with the Supreme Lord, and it is easy for
the neophytes who are just on the threshold of the house of bhakti. It is a
great science to c eve the contat of the. Supeme Prsonali! of Go ead
. hemgs, mcludmg the sudras, va.Syas,
Sri Kr!J.a, and It IS open for all hvmg
women or even those lower than the sudras who are called low-horn
so what to speak of the high-class men like the qualified briihmar-as and the
great self-realized kings. The other high-grade activities designated as
sacrifice, charity, austerity, etc., are all corollary factors following the pure
and scientific bhakti cult.
The principles of knowledge and detachment are two important factors
on the path of transcendental realization. The whole spiritual process
leads to perfect knowledge of everything material and spiritual, and the
results of such perfect knowledge are that one becomes detached from
material affection and becomes attached to spiritual activities. Becoming
detached from material things does not mean becoming inert altogether,
as men with a poor fund of knowledge think. Nai!jkarma means not
undertaking such activities that will produce good or bad effects. Negation
does not mean negation of the positive. Negation of the nonessentials
does not mean negation of the essential. Similarly, detachment from
material forms does not mean nullifying the positive form. The bhakti
cult is meant for realization of the positive form. When the positive form
is realized, the negative forms are automatically eliminated. Therefore, with
the development of the bhakti cult, with the application of the positive
service to the positive form, one naturally becomes detached from inferior
things, and he becomes attached to superior things. Similarly, the bhakti
cult, being the supermost occupation of the living being, leads him out of
material sense enjoyment. That is the sign of a pure devotee. He is neither
a fool, nor is he engaged in the inferior energies, nor does he have material
values. This is not possible by dry reasoning. It actually happens by the
grace of the Almighty. In conclusion, one who is a pure devotee has all
other good qualities, namely knowledge, detachment, etc., but one who
has only knowledge or detachment is not necessarily well acquainted with
the principles of the bhakti cult. Bhakti is the supermost occupation of the
human being.

TEXT 8

94

Srimad-Bhagavatam

Text 9 ]

[ Canto 1, Ch. 2

95

emolument of the body and mind. The body and the mind are but
superfluous outer coverings of the spirit soul . The spirit soul's needs must
be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy
the bird. One must actually know the needs of the bird himself .
The need of the spirit soul is that he wants to get out of the limited
sphere of material bondage and fulfill his desire for complete freedom.
He wants to get out of the covered walls of the greater universe. He wants
to see the free light and the spirit. That complete freedom is achieved
when he meets the complete spirit, the Personality of Godhead. There is
a dormant affection for God within everyone ; spiritual existence is mani
fested through the gross body and mind in the form of perverted
affection for gross and subtle matter. Therefore we have to engage
ourselves in occupatonal engagements that will evoke our divine con
sciousness. This is possible only by hearing and chanting the divine activi
ties of the Supreme Lord, and any occupational activity which does not
help one to achieve attachment for hearing and chanting the transcendental
message of Godhead is said herein to be simply a waste of time. This is
because other occupational duties (whatever ism they may belong to)
ca,nnot give liberation to the soul. Even the activities of the salvationists
are considered to be useless because of their failure to pick up the fountain
head of all liberties . The gross materialist can practically see that his
material gain is limited only to time and space, either in this world or the
other . Even if he goes up to the Svargaloka, he will find no permanent
abode for his hankering soul. The hankering soul must be satisfied by the
perfect scientific process of perfect devotional service.

dharma"ft svanuthita"ft purhsiirh

vvaksena-kathiisu ya"ft
notpiidayed yadi ratirh
srama eva hi kevalam
dharma"ft- occupation; svanuthita"ft-executed in terms of one's own
position ; purhsiim-of humankind; vvaksena- Personality of Godhead
(plenary portion); kathiisu-in the message of; ya"ft-what is ; na- not;
utpiidayet-does produce; yadi-if; ratim-attraction; srama"ft-useless labor;
eva- only ; hi-certainly ; kevalam- entirely .
TRANSLATION
Duties [ dharma] executed by men, regardless of occupation, are only
so much useless labor if they do not provoke attraction for the message of
the Supreme Lord.
PURPORT
There are different occupational activities in terms of man's different
conceptions of life. To the gross materialist who cannot see anything
beyond the gross material body, there is nothing beyond the senses. There
fore his occupational activities are limited to concentrated and extended
selfishness. Concentrated selfishness centers around the personal body
this is generally seen amongst the lower animals. Extended selfishness is
manifested in human society and centers around the family, society,
community, nation and world with a view to gross bodily comfort. Above
these gross materialists are the mental speculators who hover aloft in the
mental spheres, and their occupational duties involve making poetry,
philosophy or propagating some ism with the same aim of selfishness
limited to the body and the mind. But above the body and mind is the
dormant spirit soul whose absence from the body makes the whole range
of bodily and mental selfishness completely null and void. But less intelli
gent people have no information of the needs of the spirit soul.
Because foolish people have no information of the soul and how it is
beyond the purview of the body and mind, they are not satisfied in the
performance of their occupational duties. The question of the satisfaction
of the self is raised herein. The self is beyond the gross body and subtle
mind. He is the potent active principle of the body and mind. Without
knowing the need of the dormant soul, one cannot be happy simply with

Divinity and Divine Service

TEXT 9

nr

;nstthilqtfi(!q

;n Nrl fu : l l I I
_

dharmasya hy iipavargyasya
niirtho 'rthiiyopakalpate
niirthasya dharmaikiintasya
kiimo liibhiiya hi smrta"ft
dharmasya- occupational engagement; hi-certainly; iipavargyasya-ulti
mate liberation; na-not; artha"ft - end ; arthiiya-for material gain; upa' kalpate-is meant for; na-neither ; arthasya-of material gain; dharma
eka-antasya-for one who is engaged in the ultimate occupational service;
kiima- sense gratification; liib hiiya- attainment of; hi-exactly ; smrta
is described by the great sages.

II

96

Sr'imad-Bhagavatam

[Canto 1 , Ch. 2

TRANSLATION
All occupational engagements [ dharmas ] are certainly meant for
ultimate liberation. They should never be performed for material gain.
Furthermore, one who is engaged in the ultimate occupational service
[ dharma] should never use material gain to cultivate sense gratification.

PURPORT .
We have already discussed that pure devotional service of the Lord is
automatically followed by perfect knowledge and detachment from materi
al existence. But there are others who consider that all kinds of different
occupational engagements, including those of religion, are meant for
material gain. The general tendency of any ordinary man in any part of the
world is to gain some material profit in exchange for religious or any other
occupational service. Even in the Vedic literatures for all sorts of religious
performances an allurement of material gain is offered, and most people
are attracted by such allurement or blessings of religiosity. Why are such
so-called men of religion allured by material gain? Because material gain
can enable one to fulfill desires, which in turn satisfy sense gratification.
This cycle of occupational engagements includes so-called religiosity fol
lowed by material gain and material gain followed by fulfillment of desires.
Sense gratification is the general way for all sorts of fully occupied men.
But in the statement of Suta Gosvami, as per the verdict of the Srimad
Bhiigavatam, this is nullified by the present sloka.
One should not engage himself in any sort of occupational service for
material gain only. Nor should material gain be utilized for sense gratifi
cation. How material gain should be utilized is described as follows.
TEXT 1 0

1 \lim ;:r"(tffll I

iS\ ;rNT : I I Z o l l
kiimasya nendriya-pritir
liibho jiveta yiivatii
jivasya tattva-jijiiiisii
niirtho yas ceha karmabhi!J

Text 10 ]

Divinity and Divine Service

97

kiimasya-of desires; na-not; indriya-senses; priti[!,-satisfaction; liibha!J

-gain; jiveta-self preservation ; yiivatii-so much so ; jivasya-of the living
yah
being; tattva-Absolute Truth ; jijiiiisii-inquiries; na-not arthah-end
"
ca iha-whatsoever else ; karmabhi[l,-by occupational activities.
'

TRANSLATION
Life's desires should never be aimed at gratifying the senses. One should
desire to live only because human life enables one to inquire about the
Absolute Truth. This should be the goal of all works.
PURPORT
The completely bewildered material civilization is wrongly directed
towards the fulfillment of desires in sense gratification. In such civilization,
in all spheres of life, the ultimate end is sense gratification. In politics,
social service, altruism, philanthropy and ultimately in religion or even in
salvaion, the very sa e tin of sense gratification is ever increasingly pre
domment. In the pohtical fteld the leaders of men fight with one anothe1
to fulfill their personal sense gratification. The voters adore the so-called
leaders only when they promise sense gratification. As soon as the voters
are dissatisfied in their own sense satisfaction, they dethrone the leaders.
The leaders almost always disappoint the voters by not satisfying their
senses. The same is applicable in all other fields; no one is serious about
the problems of life. Even those who are on the path of salvation desire to
become one with the Absolute Truth and desire to commit spiritual
suicide for sense gratification. But the Bhiigavatam says that one should
not live for sense gratification. One should satisfy the senses only inso
much as is required for self-preservation, and not for sense gratification .
Because the body is made of senses, which also require a certain amount of
satisfaction, there are regulative directions for satisfaction of such senses.
But he senses are not meant for unrestricted enjoyment. For example,
_
marnage or the combmation
of a man with a woman is necessary for
progeny, but it is not meant for sense enjoyment. In the absence of such
voluntary restraint , there is propaganda for family planning, but foolish
men do not know that family planning is automatically executed as soon
as there is search after the Absolute Truth. Seekers of the Absolute Truth
are never allured by unnecessary engagements in sense gratification because
t e serious students seeking the Absolute Truth are always overwhelmed
With the work of researching the Truth. In every sphere of life, therefore,

98

Srimad-Bhagavatam

[ C anto 1, Ch. 2

the ultimate end must be seeking after the Absolute Truth, and that sort
of engagement will make everyone happy because they will be less engge d
_
in varieties of sense gratification. And what that Absolute Truth IS IS
explained as follows.
TEXT l l

q
qRltfu +{lftllf;ffit ij I I II
vadanti tat tattva-vidas
tattvarit yaj jiiiinam advayam
brahmeti paramiitmeti
bhagaviin iti sabdyate
vadanti-they say ; tat- that; tattva-vida-the learned souls; tattvam
the Absolute Truth; yat-which; jiiiinam-knowledge ; advayam-nondual;
brahma iti-known as Brahman ; paramiitmii iti- known as Paramatma;
bhagaviin iti known as Bhagavan; sabdyate-it so sounded.
-

TRANSLATION

Text 1 2 )

Divinity and Divine Service

99

of their own respective realization, but those who are perfect _seers of the
Absolute Truth know well that the above three features of the one
Absolute Truth are different perspective views seen from different angles
of visio n.
As it is explained in the first sloka of the First Chapter of the Bhiiga
vatam, the Supreme Truth is self-sufficient , cognizant and freed from the
illusion of relativity. In the relative world the knower is different from the
known, but in the Absolute Truth both the knower and the known are one
and the same thing. In the relative world the knower is the living spirit or
superior energy, whereas the known is inert matter or inferior energy.
Therefore, there is a duality of inferior and superior energy, whereas in the
absolute realm both the knower and the known are of the same superior
energy. There are three kinds of energies of the supreme energetic. There
is no difference between the energy and energetic, but there is a difference
of quality of energies. The absolute realm and the living entities are of the
same superior energy, but the material world is inferior energy. The living
being in contact with the inferior energy is illusioned , thinking he belongs
to the inferior energy. Therefore there is the sense of relativity in the
material world. In the Absolute there is no such sense of difference
between the knower and the known, and therefore everything there is
absolute.
TEXT 1 2

Learned transcendentalists who know the Absolute Truth call this

nondual substance Brahman, Paramatma or Bhagavan.
PURPORT
The Absolute Truth is both subject and object, and there is no qualita
tive difference there. Therefore, Brahman, Paramatma and Bhagavan are
qualitatively one and the same. The same substance is realized as imper
sonal Brahman by the students of the Upanads, as localized Paramatma
by the Hirapyagarbhas or the yogis, and as Bhagavan by the devotees. In
other words, Bhagavan or the Personality of Godhead is the last word of
the Absolute Truth. Paramatma is the partial representation of the Person
ality of Godhead, and impersonal Brahman is the glowing effulgence of
the Personality of Godhead, as the sun rays are to the sun-god. Less
intelligent students of either of the above schools sometimes argue in favor

tac chraddadhiinii munayo

jiiiina-vairiigya-yuk tayii
pasyanty iitmani ciitmiinarh
bhaktyii sruta-grhitayii
tat that; s radda dhiinii seriously inquisitive; munaya- sages; jiiiina
knowledge; vairiigya- detachment ; yuktayii-well equipped with ; pa8yanti
-see; iitmani-within himself; ca-and ; iitmiinam-the Paramatma; bhaktya
-in devotional service; sru ta- the Vedas; grhitayii- well received.
-

1 00

Srimad-Bhagavatam

[Canto 1, Ch. 2

TRANSLATION
That Absolute Truth is realized by the seriously inquisitive student or
sage who is well equipped with knowledge and who has become detached
by rendering devotional service and hearing the V edanta-sruti.
PURPORT
The Absolute Truth is realized in full by the process of devotional ser
vice to the Lord Vasudeva or the Personality of Godhead who is the
full-fledged Absolute Truth. Brahman is His transcendental bodily efful
gence, and Paramatma is His partial representation. As such, Brahman or
Paramatma realization of the Absolute Truth is but a partial realization.
There are four different types of living beings, the karmis, the jiiiinis, the
yogis and the devotees. The karmis are materialistic, whereas the other
three are transcendental. The first-class transcendentalists are the devotees
who have realized the Supreme Person. The second-class transcendentalists
are those who have partially realized the plenary portion of the absolute
person. And the third-class transcendentalists are those who have barely
realized the spiritual focus of the absolute person . As stated in the
Bhagavad-gitii and other Vedic literatures, the Supreme Person is realized
by devotional service, which is backed by full knowledge and detachment
from the material association. We have already discussed the point that
devotional service is followed by knowledge and detachment from material
association. As Brahman and Paramatma realization are imperfect realiza
tions of the Absolute Truth, so the means of realizing Brahman and
Paramatma, i.e.; the paths of jiiiina and yoga, are also imperfect means of
realizing the Absolute Truth. Devotional service, which is based on the
foreground of full knowledge combined with detachment from material
association fixed up on the aural reception of the Vediinta-sruti, is the
only perfect method of realizing the Absolute Truth by the seriously
inquisitive student. D evotional service is not, therefore, meant for the less
intelligent class of transcendentalist. There are three classes of devotees,
namely first, second, and third class. The third-class devotees, or the
neophytes, who have no knowledge nor are detached from the material
association, but who are simply attracted by the preliminary processes of
worshiping the Deity in the temple, are called material devotees. Material
devotees are more attached to material benefit than transcendental profit.
Therefore, one has to make definite progress from the position of material
devotional service to the second-class devotional position. In the second-

Text 1 3 )

101

Divinity and Divine Service

class position, the devotee can see four principles in the devotional line,
namely the Personality of Godhead, His devotees, the ignorant and the
envious. One has to raise himself at least to the stage of a second-class
devotee and thus become eligible to know the Absolute Truth.
A third-class devotee, therefore, has to receive the instructions of
devotional service from the authoritative sources of Bhiigavatam. The
number one Bhiigavatam is the established personality of devotee, and the
other Bhiigavatam is the message of Godhead. The third-class devotee has,
therefore, to go to the personality of devotee in order to learn the instruc
ons of devotional serce. Su ch a personality of devotee is not a profes
. _
siOnal man who earns his livehhood
by the business of Bhiigavatam. Such
a devotee must be a representative of Sukadeva Gosvami, like Suta
Gosvami, and must preach the cult of devotional service for the all-around
benefit of all pele. A neophyte devotee has very little taste for hearing
from the authones. Such a neophyte devotee makes a show of hearing
from the profeswnal man to satisfy his senses. This sort of hearing and
_ has spoiled the whole thing, so one should be very careful about
chanting
the faulty process. The holy messages of Godhead, as inculcated in the
Bhagavad-gitii or in the Srimad-Bhiigavatam, are undoubtedly transcen
dental subjects, but even though they are so, such transcendental matters
are not to be received from the professional man who spoils them like the
serper:t spoils the milk simply by the touch of his tongue.
A smcere devotee must, therefore, be prepared to hear the Vedic litera
ture li the Upan4ads_: Vedanta and other literatures left by the previous
authoIties or Gosvam1s, for the benefit of his progress. Without hearing
such literares, or:e cannt make actual progress. And without hearing
and followmg the mstructions, the show of devotional service becomes
wor! hless and therefore a sort of disturbance in the path of devotional
ser':ce. nless, ! herefore, devotional service is established on the principles
of srutz, smrtz, puriirw or paiicariitra authorities, the make-show of
devotional service should at once be rejected. An unauthorized devotee
should never be recognized as a pure devotee. By assimilation of such
messages from the Vedic literatures, one can see the all-pervading localized
spect of the Personality of Godhead within his own self constantly. This
lS called samiidhi.

TEXT 1 3

1 02

Srimad-Bhiigavatam

[ Canto 1 , Ch. 2

Text 14)

ataft pumbhir dvija-srethii

varriisrama-vib hiigasaft
svanuthitasya dharmasya
samsiddhir hari-toartam

Divinity and Divine Service

103

Herein the statement of Bhiigavatam is that the highest aim of life or

the highest perfection of the institution of the varriisrama-dharma is to
cooperate jointly for the satisfaction of the Supreme Lord, which is also
confirmed in the Bhagavad-gitii (Bg. 4.13).

ataft- so; pumbh i[t - by the human being; dvija-srethiilt- 0 best among
the twice-born; varriisrama- institution of four castes and orders of life;
vibhiigasaft-by the division of; svanuthitasya of one's own prescribed
duties; dharmasya- occupational; saritsiddh i[t- highest perfection; hari
the Personality of Godhead; toartam- pleasing.

TEXT 14

61"1 ll'Rl T +Jtm'l._ trm tffir : I

: Rl<lo:tt : fll I I

TRANSLATION

tasmiid ekena manasii

bhagaviin siitvatiim pati[t
srotavyaft kirtitavyas ca
dhyeyaft pujyas ca nityadii

0 best among the twiceborn, it is therefore concluded that the highest

perfection one can achieve, by discharging his prescribed duties [ dharma]
according to caste divisions and order of life, is to please the Lord Hari.

tasmiit- therefore ; ekena-by one; manasii-attention of the mind;

bhagaviin-the Personality of Godhead; siitvatiim- of the devotees; pati[l.
protector; srotavya[l,-is to be heard; kirtitavya[l,-to be glorified; ca- and;
dhyehaft-to be remembered; pujya[t- to be worshiped; ca- and; nityadii
constantly.

PURPORT

Human society all over the world is divided into four castes and four
orders of life. The four castes are the intelligent caste, the martial caste,
the productive caste and the laborer caste. These castes are classified in
terms of one's work and qualification, and not by birth. Then again there
are four orders of life, namely the student life, the householder's life, the
retired and the devotional life. In the best interest of human society there
must be such divisions of life, otherwise no social institution can grow
up in a healthy state. And in each and every one of the above-mentioned
divisions of life, the aim must be to please the supreme authority of the
Personality of Godhead. This institutional function of human society is
known as the system of varriisrama-dharma, which is quite natural for
the civilized life. The varriisrama institution is constructed to enable
one to realize the Absolute Truth. It is not for artificial domination of one
division over the other. When the aim of life, i.e. , realization of the
Absolute Truth, is missed by too much attachment for indriya-priti or
sense gratification, as it is already discussed hereinbefore, the i nstitution
of the varriisrama is utilized by selfish men to pose an artificial predomi
nance over the weaker section. In the Kali-yuga, or in the age of quarrel,
this artificial predominance is already current, but the saner section of the
people know it well that the division of castes and orders of life are
meant for smooth social intercourse and high thinking self-realization and
not for any other purpose.

TRANSLATION
Therefore devotees should constantly hear about, glorify, remember
and worship the Personality of Godhead [Bhagaviin] , who is their protector.
PURPORT

If realization of the Absolute Truth is the ultimate aim of life, it must

be carried out by all means. In any one of the above-mentioned castes
and orders of life, the four processes, namely glorifying, hearing, remember
ing and worshiping, are general occupations. Without these principles of
life, no one can exist. Activities of the living being involve engagements in
these different four principles of life. Especially in modern society, all
activities are more or less dependent on hearing and glorifying. Any man
from any social status becomes a well-known man in human society
within a very short time if he is simply glorified truly or falsely in the
daily newspapers. Sometimes political leaders of a particular party are
also advertised by newspaper propaganda, and by such glorifying method

u.JI,

104

Srimad-Bhagavatam

[ Canto I, Ch. 2

an insignificant man becomes an important man-within no time. But such

propaganda work by false glorification of an unqualified person cannot
bring about any good, either for the particular man or for the society.
There may be some temporary reactions to such propaganda, but there
are no permanent effects. Therefore such activities are a waste of time.
The actual object of glorification is the Supreme Personality of Godhead
who has created everything manifested before us. We have broadly dis
cussed this fact from the beginning of the ''janmiidy asya " sloka of this
Bhiigavatam. The tendency to glorify others or hear others must be
turned to the real object of glorification-the Supreme Being. And that
will bring happiness.
TEXT 1 5

yad anudhyiisinii yuktii

karma-granthi-nibandhanam
chindanti kovidiis tasya
ko na kuryiit kathii-ratim
yat- which ; anudhyii- remembrance; asinii-sword; yuk tii-being
equipped with persons; karma-reactionary work ; granthi knot;
nibandhanam-interknit; chindanti-cut ; k ovidii-intelligent ; tasya- His;
ka-who; na-not; kuryiit-shall not do ; kathii-messages; ratim-atten
tion.
TRANSLATION
-

With sword in hand, intelligent men cut through the labyrinthine knots
of reactionary work [karma ] by remembering the Lord. Therefore who will
not pay attention to His message?
PURPORT
The spiritual spark contacted with material elements creates a knot
which must be cut if one wants to be liberated from the actions and
reactions of fruitive work. Liberation means freedom from the cycle of
reactionary work. This liberation automatically follows for one who
constantly remembers the transcendental pastimes of the Personality of

Divinity and Divine Service

Text 16 ]

105

Godhead. This is because all activities of the Supreme Lord (His Zilii)
are transcendental to the modes of the material energy. They are all
attractive spiritual activities, and therefore constant association with the
spiritual activities of the Supreme Lord gradually spiritualizes the con
ditioned soul and ultimately severs the knot of material bondage.
Liberation from material bondage is, therefore, a by-product of devotion
al service. Attainment of spiritual knowledge is not sufficient to insure
liberation. Such knowledge must be overcoated with devotional service so
that ultimately the devotional service alone predominates. Then liberation
is made possible. Even the reactionary work of the fruitive workers can
lead one to liberation when it is overcoated with devotional service. Karma
overcoated with devotional service is called karma-yoga. Similarly, empirical
knowledge overcoated with devotional service is called jniina-yoga. But
pure bhak ti-yoga is independent of such karma and jniina because it alone
can not only endow one with liberation from the conditional life but can
also award one with the transcendental loving service of the Lord.
Therefore, any sensible man who is above the average man with a poor
fund of knowledge must constantly remember the Personality of Godhead
by hearing. about Him, by glorifying Him, by remembering Him and by
worshiping Him always, without cessation. That is the perfect way of
devotional service. The Gosvamis of Vrndavana who were authorized by
Sri Caitanya Mahaprabhu to preach the bhakti cult, rigidly followed this
rule and made immense literatures of transcendental science for our
benefit. They have chalked out ways for all classes of men in terms of the
different castes and orders of life in pursuance of the teachings of
Srimad-Bhiigavatam and similar other authoritative scriptures.
TEXT 16

f: I
;p;n fqm: rnfT I I I

susriio S.raddadhiinasya
viisudeva-kathii-ruci
syiin mahat-sevayii viprii
puflya-tirtha-nievariit
susrii O-one who is engaged in hearing; sraddadhiinasya- with care and
attention; viisudeva-in respect to Vasudeva; kathii-message; ruc*
affinity; syiit-is made possible; mahat-sevayii- by service rendered to pure

1 06

Snmad-Bhagavatam

[ Canto I , Ch. 2

devotees; vipriifi,-0 twice-born; pur-ya-tirtha-those who are cleansed of all

vice; nievar-at- by service .
TRANSLAT ION
0 twice-born sages, by serving those devotees who are completely
freed from all vice, great service is done. By such service, one gains
affinity for hearing the messages of Vasudeva.

PURPORT
The conditioned life of a living being is caused by his revolting against ,
the Lord. There are men called deva, or godly living beings, arid there are
men called asuras, or demons, who are against the authority of the Supreme
Lord. In the Bhagavad-gitii (Sixteenth Chapter) a vivid description of the
asuras is given in which it is said that the asuras are put into lower and lower
states of ignorance life after life and so sink to the lower animal forms and
have no information of the Absolute Truth, the Personality of Godhead.
These asuras are gradually rectified into God consciousness by the mercy
of the Lord's liberated servitors in different countries according to the
supreme will . Such devotees of God are very confidential associates of the
Lord, and when they come to save the human society from the dangers
of godlessness, they are known as the powerful incarnations of the Lord,
as sons of the Lord or as servants of the Lord or as associates of the Lord.
But none of them falsely claim to be God themselves. This is a blasphemy
declared by the asuras, and the demoniac followers of such asuras also
accept pretenders as God or His incarnation. In the revealed scriptures
there is definite information of the incarnation of God. No one should be
accepted as God or an incarnation of God unless he is confirmed by the
revealed scriptures.
The servants of God are to be respected as God by the devotees who
actually want to go back to Godhead. Such servants of God are called
mahatmas, or the tirthas, and they preach according to particular time
and place. The servants of God urge people to become devotees of the
Lord. They never tolerate being called God. Sri Caitanya Mahiiprabhu was
God Himself according to the indications of the revealed scriptures, but
He played the part of a devotee. People who knew Him to be God addressed
Him as God, but He used to block His ears with His hands and chant the
name of Lord Vi!J.U. He strongly protested against being called God,
although undoubtedly He was God Himself. The Lord behaves so to warn

Text 1 7 )

Divinity and Divine Service

107

us against unscrupulous men who t::ike pleasure in being addressed as God.

The servants of God come to propagate God consciousness, and intel
ligent people should cooperate with them in every respect. By serving the
servant of God, one can please God more than by directly serving the
Lord. The Lord is more pleased when He sees that His servants are properly
respected because such servants risk everything for the service of the Lord
and so are very dear to the Lord. The Lord declares in the Bhagavad-gitii
(Bg. 1 8.69) that no one is dearer to Him than one who risks everything to
preach His glory. By serving the servants of the Lord , one gradually gets
the quality of such servants, and thus one becomes qualified to hear the
glories of God. The eagerness to hear about God is the first qualification
of a devotee for entering the kingdom of God.
TEXT 1 7

StJ:OsrnT

r: :

;r:

: 11f f \9ll
srr-vatiim sva-kathiifi, k['{l-afi,
pur-ya-sravar-a-kirtanafi,
hrdy antafi,-stho hy abhadrar-i
vidhunoti su-hrt-satiim

srr-vatiim-those who have developed the urge to hear the message of;
sva-kathiifi,-His own words; krTJafi--the Personality of Godhead; pur-ya
virtues;srava(ta- hearing; k irtanaf!,-chanting; hrdi an tafi,-stha within one's
heart ; hi-certainly; abhadrii[li-desire to enj oy matter; vidhunoti-cleanses;
su-hrt- benefactor ; satiim-of the truthful.
-

TRANSLATION
Sri Kra, the Personality of Godhead, who is the Paramatma (Super
soul) in everyone's heart and the benefactor of the truthful devotee,
cleanses desire for material enjoyment from the heart of the devotee who
relishes His messages, which are in themselves virtuous when properly
heard and chanted.
PURPORT
Messages of the Personality of Godhead Sri Kr!!a are nondifferent
from Him. Whenever, therefore, offenseless hearing of God is undertaken,

1 08

Srimad-Bhagavatam

[Canto 1 , Ch. 2

it is to be understood that Lord Kra is present there in the form of

transcendental Sound, which is as powerful as the Lord personally. Sri
Caitanya Mahaprabhu, in His Sikatakam, declares clearly that the holy
name of the Lord has all the potencies of the Lord and that He has
endowed His innumerable names with the same potency. There is no rigid
fixture of time, and anyone can chant the holy name with attention and
reverence at his convenience. The Lord is so kind to us that He can be
present before us personally in the form of transcendental sound, but
unfortunately we have no taste for hearing and glorifying the Lord's name
and activities. We have already discussed developing a taste for hearing and
chanting the holy sound. It is done through the medium of service to the
pure devotee of the Lord.
The Lord is reciprocally respondent to His devotees. When He sees that
a devotee is completely sincere in getting admittance to the transcendental
service of the Lord and thus becomes eager to hear about Him, the Lord
acts from within the devotee in such a way that the devotee may easily go
back to Him. The Lord is more anxious to take us back into His kingdom
than we can desire. Most of us do not desire at all to go back to Godhead.
Only a very few men want to go back to Godhead. But anyone who
desires to go back to Godhead, Sri Kra helps in all respects.
One cannot enter into the kingdom of God unless one is perfectly
cleared of all sins. The material sins are products of our desires to lord it
over material nature. It is very difficult to get rid of such desires. Women
and wealth are very difficult problems for the devotee making progress on
the path back to Godhead. Many stalwarts in the devotional line fell
victim to these allurements and thus retreated from the path of liberation.
But when one is helped by the Lord Himself, the whole process becomes
as easy as anything by the divine grace of the Lord.
To become restless in the contact of women and wealth is not an
astonishment, because every living being is associated with such things
from a remote time, practically immemorial, and it takes time to recover
from this foreign nature. But if one is engaged in hearing the glories of
the Lord, gradually he realizes his real position. By the grace of God such
a devotee gets sufficient strength to defend himself from the state of
disturbances, and gradually all disturbing elements are eliminated from his
mind.
TEXT 18

;rnm! f914 +li:tl4{14

lll*'*'+{ llfm ffi

I
II II

Text 1 8 ]

Divinity and Divine Service

109

nata-prayev abhadreu
nityarh bhiigavata-sevayii
bhagavaty uttama-sloke
bhaktir bhavati naithiki
nat- destroyed; priiyeu- almost to nil; abhadreu-all that is inauspi
nityam- regularly ; bhiigavata-Srimad-Bhiigavatam, or the pure
ous;
ci
devotee; sevayii-by serving; bhagavati-unto the Personality of Godhead;
uttama-transcendental ; sloke- prayers; bhaktifz--loving service; bhavati
comes into being; naithiki- irrevocable.
TRANS LATION
By regularly hearing the Bhagavatam and rendering service unto the
pure devotee, all that is troublesome to the heart is practically destroyed,
and loving service unto the glorious Lord, who is praised with transcen
dental songs, is established as an irrevocable fact.

PURPORT
Here is the remedy for eliminating all inauspicious things within the
heart which are considered to be obstacles in the path of self-realization .
The remedy is the association of the Bhiigavatas. There are two types of
Bhagavatas, namely the book Bhiigavata and the devotee Bhiigavata.
Both the Bhiigavatas are competent remedies, and both of them or either
of them can be good enough to eliminate the obstacles. A devotee
Bhiigavata is as good as the book Bhiigavata because the devotee Bhiigavata
leads his life in terms of the book Bhiigavata, and the book Bhiigavata is
full of information about the Personality of Godhead and His pure
devotees, who are also Bhiigavatas. Bhiigavata book and person are identical.
The devotee Bhiigavata is a direct representative of Bhagaviin, the
Personality of Godhead. So by pleasing the devotee Bhiigavata one can
receive the benefit of the book Bhiigavata. Human reason fails to u nderstand
how by serving the devotee Bhiigavata or the book Bhiigavata one gets
gradual promotion on the path of devotion. But actually these are facts
explained by Srila Naradadeva, who happened to be a maidservant's son
in his previous life. The maidservant was engaged in the meniai service of
the sages, and thus he also came into contact with them. And simply by
associating with them and accepting the remnants of foodstuff left by the
sages, the son of the maidservant got the chance to become the great
devotee and personality, Srila Naradadeva. These are the miraculous

no

[Canto l, Ch. 2

Srimad-Bhagavatam

effects of the association of Bhiigavatas. And to understand these effects

practically, it should be noted that by such sincere association of the
Bhiigavatas one is sure to receive transcendental knowledge very easily,
and the result is that he becomes fixed in the devotional service of the
Lord. The more progress is made in devotional service under the guidance
of the Bhiigavatas, the more one becomes fixed in the transcendental
loving service of the Lord. The messages of the book Bhiigavata,
therefore, have to be received from the devotee Bhiigavata, and the
combination of these two Bhiigavatas will help the neophyte devotee to
make progress on and on.

TEXT 1 9

T:
fq ftqij 31 I I Q,ll
tadii rajas-tamo-bhiiviil;t
kama-lobhiidayas ca ye
ceta etair aniividdham
sthitam sattve prasidati

Text 20 )

Divinity and Divine Service

lll

material state of existence. This stage of perfection is attained as soon as

one is fixed up in irrevocable devotional service. D evotional service is not
inactivity, but the unalloyed activity of the soul.
The soul's activity becomes adulterated in contact with matter, and as
such the diseased activities are expressed in the form of lust desire
hankering, inactivity, foolishness and sleep. The effect of devotion;! servic
becomes manifest by complete elimination of these effects of passion and
ignorance. The devotee is fixed at once in the mode of goodness, and he
makes further progress to rise up to the position of V asudeva, or the state
of unmixed sattva or suddha-sattva state. In this suddha-sattva state only
can one always see Kr!la eye to eye by dint of pure affection for the
Lord.
A devotee is always in the mode of unalloyed goodness ; therefore he
harms no one. But the nondevotee, however educated he may be, is
always harmful. A devotee is neither foolish nor passionate. The harmful,
foolish and passionate cannot be devotees of the Lord, however they may
advertise themselves as devotees by outward dress. A devotee is always
qualified with all the goo d qualities of God. Quantitatively such qualifica
tions may be different, but qualitatively both of them are one and the
same.
TEXT 20

tadii-at that time; rajal;t- in the mode of passion; tamal;t-the mode of

ignorance ; bhiiviil;t- the situation; kiima-lust and desire; lobha- hankering;
iidayal;t- others; ca-and; ye-whatever they are ; cetal;t the mind; etail;t
by these; aniividdham-without being affected; sthitam being fixed up;
sattve-in the mode of goodness; prasidati- thus becomes fully satisfied.

ci

Sl(ht'i;j(1l lfit'4''ffi:t(l41ij: I
lJ41'4*1+4 J!'ffiijif II o I I

evam prasanna-manaso
bhagavad-bhakti-yogatal;t
bhagavat-tattva-vijiiiinam
mukta-sangasya jiiyate

TRANSLATION
At the time lo.ving service is established in the heart, the modes of
passion [ rajas] and ignorance [ tamas] and lust and desire [ kama)
disappear from the heart. Then the devotee is established in goodness
and he becomes happy.
PURPORT
A living being in his normal constitutional position is fully satisfied in
spiritual bliss. This state of existence is called brahma-bhiita or iitmiinandi
or the state of self-satisfaction. This self-satisfaction is not like the
satisfaction of the inactive fool. The inactive fool is i n the state of foolish
ignorance, whereas the self-satisfied iitmiinandi is transcendental to the

evam- thus; prasanna- enlivened ; manasal;t-of the mind; bhagavad

bhakt i devotional service of the Lord; yogatal;t- by contact of; bhagavat
regarding the Personality of Godhead; tattva- k nowledge; vijiiiinam
scientific; muk ta- liberated ; sangasya-of the association; jiiyate- becomes
_ -

effective.

TRANSLATION
Thus established in the mode of goodness, the man rejuvenated by
loving service to the Lord gains liberation from material association
[ mukti ] and comes to know scientifically of the Personality of Godhead.

Srimad-Bhagavatam

112

[ Canto

l, Ch. 2

21}

Text

PURPORT

Divinity and Divine Service

scien ce o f the Personality o f Godhead unless one is freed from th e contami.

nation
f t he matenal modes, even up to the stage of a briihmana. When
_
a qahfie d briihmarta factually becomes a Vaip.ava , in the enlivned state
_
of liberation he can know what is actually the Supreme Lord.

out of many thous ands of

In the Bhagavad-gitii (Bg. 7.3) it is said that
for perfe ction of life. l\Iostly
ordinar); men, one fortunate man endea vors
and ignor ance, and thus they
they are condu cted by the modes of passion
nce and sleep. Out of
are engaged always in lust, desire, hankerings, ignora
a man who know s the
many such manlike anima ls, there is actually
life perfect by following
responsibility of huma n life and thus tries to make
ands of persons who
the prescribed duties. And out of such many thous
may know scientifically
have thus attained success in human life, one
the same Bhaga vad-gita
about the Personality of Godh ead Sri Kr!la . In
of Sri Krpa is under
(Bg. 1 8 .55) it is also said that scientific knowledge
(bhak ti-yoga) .
stood only by the proce ss of deYot ional senice
above words . No ordinarv
the
in
herein
med
is confir
The ,erY ::a me thino0
in huma n life, can know
man, or even one who has attained success
ead. Perfec tion of huma n
scientifically or perfectly the Personality of Godh
is not the produ ct of
life is attain ed when one can understand that he
stands that he has
under
one
as
soon
as
And
matte r but is in fact spirit.
ial hanke rings and
mater
his
ceases
once
at
nothin g to do with matte r, he
of success is
ment
attain
This
being.
al
becom es enliYe ned as a spiritu
ance, or, in
ignor
and
n
passio
of
s
mode
possible when one is abow the
Briihmarta
n.
icatio
qualif
by
arta
other words , when one is actually a briihm
s, who
other
And
ess.
goodn
of
is the symbol of sattva-gu[ta, or the mode
or less
sudra
,
vaiSya
ya,
katri.
are not in the mode of goodn ess, are either
n life
huma
of
stage
t
highes
than the sudras. The brahminical stage is the
at
one
unless
e
devote
a
be
t
becau se of its good qualities. So one canno
.
action
by
arta
briihm
a
y
least qualifies as a briihma[ta. The devotee is alread
to
has
arta
brahm
a
such
,
But that is not the end of it. As referred to above
transc enden tal stage. A
becom e a V aiwava in fact to be actually in the
tal to the positi on of a
pure V aipava is a liberated soul and is transc enden
also a condit ioned
briihmarta even. In the material stage even a briihmarta is
ption of Brahm an or
soul because in the brahminical stage the conce
knowledge of the
transcendence is realize d, but in that stage scientific
s the brahminical
Supreme Lord is lacking. One has to surpas
the Personality of
stage and reach the V asudeva stage to under stand
ad is the subject
Godhe ad :K[pa. The science of the Personality of Godhe
the spiritual line. Fool
matter for study by the postgraduate students in
do not under stand the
ish men, or men with a poor fund of knowl edge,
ing to their respective
Supreme Lord, and they interpret KrJ}.a accord
t understand the
whims. The fact is , however, that ohe canno

TEXT

T .,Q

21

,.....
r;:
Q

'lirar ;m
bhidyate hrdaya-granthis
chidyante sarva-samsayii[t
_
ktyante
ciisya karmii.ni
drta eviitmaniSvar

ll3

bh idyate-pierced ; hrdaya- heart : granth,-hkno tc: ch ta)'.ant e-cut to

.
pieces , sarve-a 1 , samsya{t m iSgi n ngs; kiyan te- terminated: ca-and

.
.
asya-h1s; karmaru-cham
of fruitive actions: drstaha' 111 0
o- seen . eva..
certam ly ; a-tmam-u nto the self; i:Svare- dominating.
, ,

'

TRANSLATION
_Thus th _knots _of the heart and all misgivings are cut to pieces. The
cham of frwtive actions [karma J is terminated when one sees the self as
master.
PURPORT

ttaiom ent of scienti c knowledge of the Personality of Godhead means

se mg one , own slf Simultaneously. As far as the identity of the livin
_ self IS concerned, there
n as spmt
are a number of speculations an
_
_ _ does not believe in
giVIngs. The matenahst
the existence of th e spm
t
self' and em mc Phil
.
h
s
p
ers
believe
in
the
impersonal
feature
of the

.
whole spmt Without mdiVIdualit)' of the living beings But th e transcen dentali.sts affirm t hat the soul and the Supersoul are two different identities
_
{ ali_ ahvely
one but quantitatively different. There are many other
o :Ies, but _all thse d1. ferent speculations are at onc e cleared off as soon
n Krp.a IS realized m truth by the process of bhakti-;'oga n
;:, - KHP.a Is
.
. the sun,
like
an d t he matenalistic speculations about the Absolute Truth
.
e like
the darkest midnight. As so as the Krp.a sun is arisen within
,
.
,
e s heart , the darkne
s of matenalistic speculations about the Absolute
_
.
Truth and the livmg bemgs is at once cleared off. In the presence of the

1 14

Srimad-Bhagavatam

[ C anto 1, Ch.

sun, the darkness cannot stand, and the relative truths that were hidden
within the dense darkness of ignorance become clearly manifested by the
mercy of Krpa, who is residing in everyone's heart as the Supersoul.
In the Bhagavad-gitii (Bg. 1 0. 1 1 ) the Lord says that in order to show
special favor to His pure devotees, He personally eradicates the dense
darkness of all misgivings by switching on the light of pure knowledge
within the heart of a devotee. Therefore, because of the Personality of
Godhead's taking charge of illuminating the heart of His devotee, certainly
a devotee, engaged in His service in transcendental love, cannot remain in
_
darkness. He comes to know everything of the absolute and the relative
truths. The devotee cannot remain in darkness, and because a devotee is
enlightened by the Personality of Godhead, his knowledge is certainly
perfect. This is not the case for those who speculate on the Absolute
Truth by dint of their own limited power of approach. Such knowledge
is called paramparii, or deductive knowledge coming down from the
authority to the submissive aural receiver bona fide by service and surren
der. One cannot challenge the authority of the Supreme and know Him
also at the same time. He reserves the right of not being exposed to such a
challenging spirit of an insignificant spark of the whole subjected to the
control of illusory energy. The devotees are submissive, and therefore the
transcendental knowledge descends from the Personality of Godhead to
Brahma and from Brahma to his sons and disciples in succession. This
process is helped by the Supersoul within such devotees. That is the per
fect way of learning transcendental knowledge.
This enlightenment perfectly enables the devotee to distinguish spirit
from matter because the knot of spirit and matter is untied by the Lord.
This knot is called ahankiira, and it falsely obliges a living being to become
identified with matter. As soon as this knot is loosened, therefore, all the
clouds of doubt are at once cleared off. He sees his master and fully
engages himself in the transcendental loving service of the Lord, making a
full termination of the chain of fruitive action. In material existence, a
living being creates his own chain of fruitive work and enj oys the good and
bad effects of those actions life after life. But as soon as he engages himself
in the loving service of the Lord , he at once becomes free from the chain
of karma. All his actions no longer create any reaction.
TEXT

22

3Rit f +r ro 1
- ttR'tst:w::;fl

Text

23 )

Divinity and Divine Service

115

ato vai kavayo nityam

bhaktim paramayii mudii
viisudeve bhagavati
kurvanty iitma-prasiidanim
ata- therefore ; vai-certainly ; kavaya[l-all transcendentalists ; nityam
from time immemorial; bhak tim-service unto the Lord; paramayii
supreme; mudii-with great delight; viisudeve-Sri Kfl).a; bhagavati- the
Personality of Godhead; kurvanti-do render; iitma-self; prasiidanim-that

which enlivens.
TRANSLATION
Therefore all transcendentalists have been rendering loving service with
great delight to Lord Krpa, the Personality of Godhead, from time imme
morial because such devotional service is enlivening to the self.
PURPORT
Speciality of devotional service unto the Personality of Godhead Lord
Sri Krpa is specifically mentioned herein. Lprd Sri Krpa is the svayam
riipa Personality of Godhead, and all other forms of Godhead, beginning
from _ ri Baladeva, Sarikarapa, Vasudeva, Aniruddha, Pradyumna,
Narayapa, purua-avatiiras, gur-a-avatiiras, lilii-avatiiras, yuga-avatiiras and
many other thousands of manifestations of the Personality of Godhead, are
Lord Sri K[l).a's plenary portions and integrated parts. The living entities
are separated parts and parcels of the Personality of Godhead. Therefore
Lord Sri KfI).a is the -original form of Godhead, and He is the last word in
the Transcendence. Thus He is more attractive to the higher transcendental
ists who participate in the eternal pastimes of the Lord. In other forms of
the Personality of Godhead (except Sri KrI).a and Baladeva) there is no fa
cility for intimate personal contact, as in the case of the transcendental pas
times of the Lord at Vrajabhiimi. The transcendental pastimes of Lord Sri
K[l).a are not newly accepted, as argued by some less intelligent persons,
but His pastimes are eternal and are manifested in due course once in a day
of Brahmajl, as the sun rises on the eastern horizo n at the end of every
twenty-four hours.
TEXT

23

"" fij

: 'H: 'fcti '" I

l l6

Srimad-Bhagavatam

(Canto l , Ch. 2

sattvarh rajas tama iti prakrter gu[Liis tair

yukta[t para[t purua eka ihiisya dhatte
sthity-iidaye hari-virinci-hareti sarhjnii[t
sreyiirhsi tatra khalu sattva-tanor nrrtiirh syu[t
sattvam-goodness; raja[t-passion; tama[t-darkness of ignorance ; iti
thus; prakrte[t- of the material nature; gurtiift-qualities; tai[t-by them;
yukta[t- associated with ; para[t-transcendental; purua{t-the personality;
eka[t- one; ihiisya-of this material world ; dhatte- accepts; sthiti-adaye
for the matter of creation, maintenance and destruction, etc.; hari- Virtu,
the Personality of Godhead; virinci- Brahma; hara- Lord Siva; iti-thus;
sarhjiia[t- different features; sreyiirhsi-ultimate benefit ; tatra-therein;
khalu-of course; sattva-goodness; tano[t-form; nrrt iim-of the human
being; syu[t- derived.
TRANSLATION
The transcendental Lord is indirectly associated with the three modes
of material nature, namely passion, goodness and ignorance, and just for
the material world's creation, maintenance and destruction He accepts the
three qualitative forms of Brahma, Vi!lu and Siva. Of these three, all living
beings can derive ultimate benefit from Virtu, the form of the quality of
goodness.

Text 24 ]

Divinity and Divine Service

destroyed, Lord Siva does it by tiirtava-nrtya. The materialists and the

foolish human beings worship Brahma arrd Siva respectively. But the pure
transcendentalists worship the form of goodness, Viu, in His various
integrated forms and separated forms. The integrated forms are called
Godhead, and the separated forms are called the living entities or the
jivas. Both the jivas and Godhead have their original spiritual forms. ]ivas
are sometimes subjected to the control of material energy, but the Virtu
forms are always controllers of energy. When Virtu, the Personality of
Godhead, appears in the material world, He comes to deliver the condi
tioned living beings who are under the material energy. Such living beings
appear in the material world with intentions of being lords, and thus they
become entrapped by the three modes of nature. As such, the living
entities have to change the material coverings for undergoing different
terms of imprisonment. The prison house of the material world is created
by Brahma under instruction of the Personality of Godhead, and at the
conclusion of a kalpa the whole thing is destroyed by Siva. But as far as
maintenance of the prison house is concerned, it is done by Virtu, as much
as the state prison house is maintained by the state. Anyone, therefore,
who wishes to get out of this prison house of material existence, which is
full of miseries like repetition of birth, death, disease and old age, must
please Lord Virtu for such liberation. Lord Viu is worshiped by
devotional service only, and if anyone has to continue prison life in the
material world, he may ask for relative facilities from the different demi
gods like Siva, Brahma, Indra, Varua, etc., for temporary relief. No
demigod can, however, release the imprisoned living being from the con
ditioned life of material existence except Virtu. Therefore, the ultimate
benefit may be derived from Viu, the Personality of Godhead.

PURPORT

That Lord Sri Krqa, by His plenary parts, should be rendered devotional
service as explained above, is confirmed by this statement. Lord Sri Krrta
and all His plenary parts are Vi[Lu-tattva, or the Lordship of Godhead.
From Sri Krfla, the next manifestation is Baladeva. From Baladeva is
Sailkaraa, from Sailkaraa is Narayaa, from Narayaa there is the
second Sankaraa, and from this Sailkararta the Virtu purua-avatiiras.
The Virtu or the Deity of the quality of goodness in the material world
is the purua-avatiira known as 'irodakasayi Virtu or Paramatma. Brahma
is the deity of rajas (passion), and Siva of ignorance. They are the three
departmental heads of the three qualities of this material world. Creation
is made possible by the goodness of Viu, and when it is required to be

ll7

TEXT 24

qt:
M+a\'d

'i.rRI;;rr";;r: 1
4- mq_ 1 1'1? 1 1

piirthivad diirurto dhumas

tasmiid agnis trayimaya[t
tamasas tu rajas tasmiit
sattvarh yad brahma-darsanam
piirthivat- from earth; darunah- firewood; dhumah-smoke' tasmiit
from that; agni[t-fire; trayi- V di c sacrifices; maya[t _:made of; tamasaft-

1 18

Srimad-Bhagavatam

Text 25 )

[ Canto 1, Ch. 2

Divinity and Divine Service

1 19

TEXT 25

in the mode of ignorance; tu- but ; raja{l.- the mode of passion ; tasmiit
from that; sattvam-the mode of goodness; yat-which ; brahma-the
Absolute Truth; dar5anam-realization.
TRANSLATION
Coal [ firewood ] is better than raw wood, and fire is even better, for
fire is the soul of Vedic sacrifice. Similarly passion [ rajas ] is better than
ignorance [ tamas ] , but goodness [ sattva] is best because by goodness one
can come to realize the Absolute Truth [ Brahman] .

bhejire munayo 'thiigre

bhagavantam adhokajam
sattvam vi.Suddham kemiiya
kalpante ye 'nu tiin iha

PURPORT

bhejire-rendered service unto ; munaya{l. atha agre- thus before all the
sages ; bhagavantam-unto the Personality of Godhead; adhokajam-the
Trascendenc; sattvam-existence; vi.Suddham- above the three modes of
nature; kemiiya-to derive the ultimate benefit; kalpante- deserve; ye
those ; anu-follow; tiin-those; iha-in this material world.

As explained above, one can get release from the conditioned life of
material existence by devotional service to the Personality of Godhead. It
is further comprehended herein that one has to rise up to the platform of
the mode of goodness (sattva) so that one can be eligible for the devotional
service of the Lord. But if there are impediments on the progressive path,.
anyone, even from the platform of tamas, can gradually rise up to the
sattva platform by the expert direction of the spiritual master. Sincere
candidates must, therefore, approach an expert spiritual master for such
a progressive march, and the bona fide expert spiritual master is competent
to direct a disciple from any stage of life: tamas, rajas or sattva.
It is a mistake, therefore, to consider that worship of any quality or any
form of the Supreme Personality of Godhead is equally beneficial. Except
Viu, all separated forms are manifested under the conditions of material
energy, and therefore the forms of material energy cannot help anyone to
rise to the platform of sattva, which alone can liberate a person from the
material bondage.
The uncivilized state of life, or the life of the lower animals, is con
trolled by the modes of tamas. The civilized life of man, with a passion for
various types of material benefits, is the stage of rajas. The rajas stage of
life gives a slight clue to the realization of the Absolute Truth in the forms
of fine sentiments in philosophy, art and culture with moral and ethical
principles, but the mode of sattva is a still higher stage of material quality,
which actually helps one in realizing the Absolute Truth. In other words,
there is a qualitative difference between the different kinds of worshiping
methods as well as the respective results derived from the predominating
deities, namely Brahma, Viu and Hara.

TRANSLATION
Previously all the great sages rendered service unto the transcendental
Personality of Godhead [ Bhagavan ] due to His existence above the three
modes of material nature. They worshiped Him to become free froin
material conditions. Whoever follows such sages is also eligible for libera
tion from the material world.
PURPORT
The purpose of performing religion is neither to profit by material gain
nor to get the simple knowledge of discerning matter from spirit. The
ultimate aim of religious performances is to release oneself from material
bondage and regain the life of freedom in the transcendental world where
the Personality of Godhead is the Supreme Person. Laws of religion are,
therefore, directly enacted by the Personality of Godhead, and except the
mahiijanas, or the authorized agents of the Lord, no one knows the
purpose of religion. There are twelve particular agents of the Lord who
know the purpose of religion, and all of them render transcendental
service unto Him. Persons who desire their own good may follow these
mahiijanas and thus attain the supreme benefit.

s
--------.-......................

120

Srimad-Bhagavatam

[Canto 1 , Ch_ 2

TEXT 26

Efl(ql'l ftqy l{64QI'1q I

'11Ui4Uit: Rr ijWfQ\4liH II

mciT

mumukavo ghora-riipiin
hitvii bhuta-patin atha
niiriiya'{la-kalii[l. siintii
bhajanti hy anasuyava[l.
mumukava[l.- persons desiring liberation; ghora-horrible, ghastly; riipiin
-forms like that ; hitvii- rejecting; bhuta-patin-demigods; atha-for this
reason ; niiriiya'{la- the Personality of Godhead; kala[!.- plenary portions;
siintiif!.- all -blissful; bhajanti-do worship ; hi-certainly; anasuyava[l-non
envious.
TRANSLATION
Those who are serious about liberation are certainly nonenvious, and
they respect all. Yet they reject the horrible and ghastly forms of the
demigods and worship only the all-blissful forms and plenary portions of
Lord Vi!J.U.
PURPORT

The Supreme Personality of Godhead Sri Kr!la, who is the original

person of the Vi!lu categories, expands Himself in two different categories,
namely integrated plenary portions and separated parts and parcels. The
separated parts and parcels are the servitors, and the integrated plenary
portions of Vi'{lu-tattvas are the worshipful obj ects of service.
All demigods who are empowered by the Supreme Lord are also
separated parts and parcels. They do not belong to the categories of Vi'[lu
tattva. The Vi'{lu-tattvas are equally powerful living beings like the original
form of the Personality of Godhead, and they display only different
categories of power in consideration of different times and circumstances.
The separated parts and parcels are powerful by limitation. They do not
have unlimited power like the Vi'{lu-tattvas. Therefore, the Vi'{lu-tattvas,
or the plenary portions of Naraya!la, the Personality of Godhead, are never
to be classified in the same categories with the parts and parcels. If anyone
does so he becomes at once an offender by the name piisa'[lpi. In the age of
Kali many foolish persons commit such unlawful offenses and equalize the
two categories.

Text 27]

Divinity and Divine Service

121

The separated parts and parcels have different positions in the estima
tion of material powers, and some of them are like Kalabhairava, Smasaha
bhairava, Sani, Mahakali, Ca!!ika. These demigods are worshiped mostly
by those who are in the lowest categories of the mode of darness or
ignorance, and there are others who are in the mode of passiO nd
worship demigods like Brahma, Siva, Surya, Ga!!e8a and many similar
deities, urged by the desire for material enj oyment. But those who are
actually situated in the mode of goodness (sattva-guraJ of mat rial nature
worship only Vi'{lU-tattvas. Vi'{lU-tattvas are represented y vanous naes
and forms such as Naraya!la, Damodara, Vamana, GoVInda, Adhoka]a,
tc. Te qualified briihmaras worship the Vi'{lu-tattvas represented by the
siilagr'ima-silii, and so also some of the higher castes like the katriyas and
vaisyas worship the Vi'{lu-tattvas generally.
Highly qualified briihmaras situated in the mode of goodness have no
grudges against the mode of worship of others. They ave respect !or
other demigods, even though they are ghastly lookmg, like the Ka
bhairava or Mahakali, etc. They know very well that these horrible
features of the Supreme Lord are all different servitors of the Lord under
different conditions, yet they reject the worship of both horrible and
attractive features of the demigods, and they concentrate only on the
forms of V!!U because they are Serious about liberation from the ma
terial conditions. The demigods, even to the stage of Brahma, the supreme
of all the demigods, cannot offer liberation to anyone. Hira!lyakasipu
underwent a severe type of penance to become eternal in life, but his
worshipful deity, Brahma, could not satisfy him with such blessings.
Therefore Visnu is called mukti-piida, or the Personality of Godhead who
can bestow u'p on us mukti, liberation, and none else. The demigods, being
like other living entities in the material world, are all liquidated at the time
of the annihilation of the material structure. They are themselves unable
to get liberation, and what to speak of giving liberation to thei devotees.
The demigods can award the worshipers some temporary benefit only and
not the ultimate one.
It is for this reason only that candidates for liberation deliberately reject
the worship of the demigods, although they have no disrespect for any one
of them.
TEXT 27

(1+t:tft<iSI 1
ast'it:tu{1-t fSft(10f4: 11\911

: :

Srimad-Bhagavatam

122

[ C anto 1 , Ch. 2

rajas tama prakrtaya

sama-sila bhajanti vai
pitr-bhilta-prajesadin
sriyaiSvarya-prajepsava
raj-the

mode

of

passion;

tama-the

mode

of

ignorance ;

prakrtaya-of that mentality ; sama-sila-of the same c ategories;

bhajanti-do worship ; vai-actually ; pitr-the forefathers ; bhuta-other
living beings; prajesa-adin-controller of cosmic administration ; sriya
enrichment ; aiSvarya-wealth and power ; prajii-aristocracy ; ipsava-so
desiring.
TRANSLATION .

Those who are in the modes of passion and ignorance wor!>hip tt>e
forefathers, other living beings and the demigods who are in rharge of
cosmic activities, for they are urged by a desire to be materially benefited
with women, wealth, power and aristocratic birth.
PURPORT
There is no need to worship demigods of whatsoever category if one is
serious about going back to Godhead. In the Bhagavad-gitii (Bg. 7.20, 23)
it is clearly said that those who are mad after material enjoyment approach
the different demigods for temporary benefits, which are meant for men
with a poor fund of knowledge. We should never desire to increase the
depth of material enj oyment . Material enjoyment should be accepted
only up to the point of the bare necessities of life and not more or less
than that. To accept more material enj oyment means to bind oneself more
and more to the miseries of material existence. More wealth, more women
and false aristocracy are some of the demands of the materially disposed
man because he has no information of the benefit derived from Vi!lU
worship. By Vi!lu worship one can derive benefit in this life as well as in
life after death. Forgetting these principles, foolish people who are after
more wealth, more wives and more children worship various demigods.
The aim of life is to end the miseries of life and not to increase them.
For material enjoyment there is no need to approach the demigods. The
demigods are but servants of the Lord. As such, they are duty-bound to
supply necessities of life in the form of water, light , air, etc. One should

work hard and worship the Supreme Lord by the fruits of o ne 's hard
labor for existence, and that should be the motto of life. One should be

Texts 28-29 )

Divinity and Divine Service

1 23

careful to execute occupational service with faith in God in the proper

way, and that will lead one gradually on the progressive march back tq
Godhead.
Lord Sri Kr!la, when He was personally present at Vrajadhama, stopped
the worship of the demigod Indra and advised the residents of Vraja to
worship by their business and to have faith in God. Worshiping the multi
demigods for material gain is practically a perversity of religion. This sort
of religious activity has been condemned in the very beginning of the
Bhiigavatam as kaitava-dharma. There is only one religion in the world to
be followed by one and all , and that is the Bhiigavata-dharma, or the
religion which teaches one to worship the Supreme Personality of God
head and no one else.
TEXTS 28-29

41Wq< w tn m: 1
q1W4(1 : :
f41Mqq( qlijq( ijq: I
cnij fuijq4(1 tffir: 1 1<?.. 1 1
viisudeva-parii veda
vasudeva-parii makha
. vasudeva-parii yoga
vasudeva-para kriyii
vasudeva-pararit jiianarit
vasudeva-pararit tapa
vasudeva-paro dharmo
vasudeva-para gativasudeva-the Personality of Godhead; para-ultimate goal; veda
revealed scriptures; vasudeva-the Personality of Godhead; para-for
worshiping; makha- sacrifices; vasudeva-the Personality of Godhead;
para-means of attaining; yoga-mystic paraphernalia; vasudeva- the
Personality of G odhead; para-under His control; k riyii-fruitive activi
ties ; vasudeva-the Personality of Godhead; param- the supreme ; jiianam
knowledge; vasudeva-the Personality of Godhead ; param-best; tapa
austerity ; vasudeva-the Personality of Godhead; para-superior quality ;
dharma-religion; vasudeva-the Personality of Godhead; para-ultimate;
gati-goal of life.

124

Srimad-Bhagavatam

[ Canto 1 , Ch, 2

TRANSLATION
In the revealed criptures, the ultimate object of knowledge is Sri
Krsna,
the Personality of Godhead. The purpose of performing sacrifice is
.
to please Him. Yoga is for realizing Him. All fruitive activities are ulti
mately rewarded by Him only. He is supreme knowledge, and all severe
austerities are performed to know Him. Religion [ dharma] is rendering
loving service unto Him. He is the supreme goal of life.
PURPORT
That Sri Krf.la, the Personality of Godhead, is the only object of
worship is confirmed in these two slokas. In the Vedic literature there is
the same objective : establishing one's relationship and ultimately reviving
our lost loving service unto Him. That is the sum and substance of the
Vedas. In the Bhagavad-gita the same theory is confirmed by the Lord in
His own words: the ultimate purpose of the Vedas is to know Him only.
All the revealed scriptures are prepared by the Lord through His incarna
tion in the body of Srila Vyasadeva just to remind the fallen souls
conditioned by material nature of Sri Kr!la the Personality of Godhead.
No demigod can award freedom from material bondage. That is the
verdict of all the Vedic literatures. 1mpersonalists who have no informa
tion of the Personality of Godhead minimize the omnipotency of the
Supreme Lord and put Him on equal footing with all other living
beings , and for this act such impersonalists get freedom from aterial
bondage with great difficulty. They can only surrender unto Him after .
many, many births and culture of transcendental knowledge.
One may argue that the Vedic activities are based on sacrificial cere
monies. That is true. But all such sacrifices are also meant for realizing the
truth about Vasudeva. Another name of Vasudeva is Yajiia (sacrifice), and
in the Bhagavad-gitii it is clearly stated that all sacrifices and all activities
are to be conducted for the satisfaction of Yajfia or Vi!J.U the Personality
of Godhead. This is the case also with the yoga systems. Yoga means to
get into touch with the Supreme Lord. The process, however, includes
several bodily features such as iisana, dhyiina, prii[Liiyiima, meditation, etc.,
and all of them are meant for concentrating upon the localized aspect of
Vasudeva represented as Paramatma. Paramatma realization is but partial
realization of Vasudeva, and if one is successful in that attempt, one
realizes Vasudeva in full. But by ill luck most of the yogis are stranded
by the powers of mysticism achieved through the bodily process. Ill-fated
yogiS are given a chance in the next birth by being placed in the families of

Text 29 ]

Divinity and Divine Service

1 25

good learned briihmar-as or in the families of r ch merchants in order to

_
execute the unfinished task of Vasudeva realization.
If such fortunate
briihmanas and sons of rich men properly utilize the chance, they can
easily ralize Vasudeva by good association with saintly persons. Unfor
tunately, such preferential persons are captivated again by material wealth
and honor and practically forget the aim of life.
.
This is also so for the culture of knowledge. Accordmg to Bhagavad-gr,ta
there are eighteen items in culturing knowledge. nd by uch cul re of
knowledge one becomes gradually prideless, devoid of vamty, nonviOlent,
forbearing, simple, devoted to the great spiritual master and self-controlled.
By culture of knowledge one becomes unattached to hearth and ho e and
_
becomes conscious of the miseries due to death, buth,
old age and disease.
And all culture of knowledge culminates in devotional service to the
Personality of Godhead, Vasudeva . Therefore, Vasudeva is the ultimate aim
in culturing all different branches of knowledge. Culture of kno '.\1-ledge
leading one to the transcendental plane of meetig Vasudeva I real
knowledge. Physical knowledge in its various branches IS condemned n the
Bhagavad-gitii as ajiiana, or the opposite of real know!edge. The ultimate
aim of physical knowledge is to satisfy the senses, which eans prolonga
tion of the term of material existence and thereby contmuance of the
threefold miseries. So prolonging the miserable life of material existence
is nescience. But the same physical knowledge leading to the way of
spiritual understanding helps one to end the miserable life of physical
existence and to begin the life of spiritual existence on the plane of
Vasudeva.
The same applies to all kinds of austerities. Tapasya means voluntary
acceptance of bodily pains to achieve some highr end of life. Rav!la and
Hira!J.yakasipu underwent a severe type of bodily t?tre to achieve the
end of sense gratification. Sometimes modern politicians also undergo
severe types of austerities to achieve some political end. This is not actually
tapasya. One should accept voluntary bodily inconveniee for the ske of
knowing Vasudeva because that is the way of real aust nhes. Ot erWise all
forms of austerities are classified as modes of passwn and Ignorance.
Passion and ignorance cannot end the miseries of life. Only the mode of
_
goodness can mitigate the threefold-miseries of life. Vasudeva and Devaki,
the so-called father and mother of Lord KHI_la, underwent penances to get
Vasudeva as their son. Lord Sri Krsna is the father of all living beings
(Bg. 1 4.4). Therefore He is the ori'ginal living being of all other living
beings. He is the original eternal enjoyer amongst all other enJ_ OY_ers.
_
Therefore no one can be His begetting father, as the Ignorant
may thmk.
_

126

Sr1mad-Bhagavatam

[ Canto 1 , Ch. 2

Lord Sri KrJa agreed to become the son of Vasudeva and Devak! upon
being pleased with their severe austerities. Therefore if any austerities have
to be done, t ey must e done to achive the end of knowledg:, Vasudeva.
.
Vasudeva IS the Original Personality of Godhead Lord Sn KrJa. As
explained before, the original Personality of Godhead expands Himself by
innumerable forms. Such expansion of forms is made possible by His
various energies. His energies are also multifarious, and His internal ener
gies are superior and external energies are inferior in quality. They are
explained in the Bhagavad-gitii (Bg. 7.4-6) as the para and apara prakrtis.
So His expansions of various forms which take place via the internal
energies are superior forms, whereas the expansions which take place via
the external energies are inferior forms. The living entities are also His
expansions. The living entities who are expanded by His internal potency
are eternally liberated persons, whereas those who are expanded by the
material energies are eternally conditioned souls. Therefore, all culture of
knowledge, austerities, sacrifice and activities should be aimed at changing
the quality of the influence that is acting upon us. For the present, we are
all being controlled by the external energy of the Lord, and just to change
the quality of the influence, we must endeavor to cultivate spiritual
energy. In the Bhagavad-gitii it is said that those who are mahiitmiis, or
those whose minds have been so broadened as to be engaged in the service
of Lord KHJa, are under the influence of the internal potency, and the
effect is that such broad-minded living beings are constantly engaged in the
service of the Lord without deviation. That should be the aim of life. And
that is the verdict of all the Vedic literatures. No one should bother him
self with fruitive activities or dry speculation about transcendental knowl
edge. Everyone should at once engage himself in the transcendental
loving service of the Lord. Nor should one worship different demigods who
work as different hands of the Lord for creation, maintenance or destruc.
tion of the material world. There are innumerable powerful demigods who
look over the external management of the material world. They ilre all
different assisting hands of Lord Vasudeva. Even Lord Siva and Lord
Brahma are included within the list of demigods, but Lord Vip.u or
Vasudeva is always transcendentally situated. Even though He accepts the
quality of goodness of the material world, He is still transcendental to all
the material modes. The following example will clear that matter more
explicitly. In the prison house there are the prisoners and the managers of
the prison house. Both the managers and the prisoners are bound up by
the laws of the king. But even though the king sometimes comes in the

Text 30)

Divinity and Divine Service

127

prison, he is not bound by the laws of the prison house. The king is there
fore always transcendental to the laws of the prison house, as the Lord is
always transcendental to the laws of the material world.
TEXT 30

sa evedam sasarjiigre
bhagaviin iitma-miiyayii
sad-asad-riipayii ciisau
gurwmayyiigurzo vibhu[t
sa[t-that ; eva-certainly ; idam-this; sasarja- created; agre- before;
bhagaviin-the Personality of Godhead ; . iitma-miiyayii- by His personal
potency; sat-the cause; asat-the effect ; riipayii- by forms; ca- and; asau
the same Lord; gurzamayyii-in the m odes of m aterial nature; agurza[t
transcendental ; vibhu[t-the Absolute.

TRANSLATION
In the beginning of the material creation, the Absolute Lord in His
transcendental position created the energies of cause and effect by His own
internal energy.
PURPORT
The position of the Lord is always transcendental because the causal
and effectual energies required for the creation of the material world
were also created by Him. He is, therefore, unaffected by the qualities of
the m aterial modes. His existence, form, activities and paraphernalia all
existed before the material creation.* He is all spiritual and has nothing
*Sripada Sankariiciirya, the head of the Miiyiiviida school, accepts this transcenden

tal position of Lord Kr!la in his commentation on Bhagavad-gitii.

128

Sr'imad-Bhagavatam

[Canto 1 , Ch. 2

to do with the qualities of the material world, which are qualitatively

distinct from the spiritual qualities of the Lord.

TEXT 3 1

tayii vilasiteV eU
gur.eU gur-aviin iva
antaft-pravita iibhiiti
vijiiiinena vijrmbhita[t
tayii-by them ; vilasi teu- although in the function ; eu these; gur.eu
the modes of material nature; gur-aviin affected by the modes; iva- as if;
antaft- within ; p ravitaft entered int o ; iibhiiti-appears to be; vijiiiinena
by transcendental consciousness; vijrm bhita[t fully enlightened.
-

TRANSLATION
After creating the material substance, the Lord expands Himself and
enters into it. And although He is within the material modes of nature and
appears to be one of the created beings, He is always fully enlightened and
in His transcendental position.
PURPORT
The living entities are separated parts and parcels of the Lord, and the
conditioned living entities who are unfit for the spiritual kingdom are
strewn within the material world to enj oy matter to the fullest extent.
As Paramatma and eternal friend of the living entities, the Lord by one of
His plenary portions accompanies the living entities to guide them in
their mterial enj oyment and to become witness to all actvities. While
the living entities enjoy the material conditions, the Lord maintains His
transcendental position without being affected by the material atmosphere.

Plate 8 Without knowing the need of the soul, one canno t be happy with emolument

of the body and mind. (p. 94)

Plate 9 The transcendental Personality of Godhead accepts the three qualitative forms
of Brahma, ViI)U and Mahesvara. (p. 1 1 6)

Plate 1 0 Sri KrQa is the supreme goal of life. (p. 1 24)

Plate 11 Lord Paramatma pervades all things, just as fire permeates wood. (p. 129)

Plate 12 On His royal road of stones, Lord Ramacandra crossed the Indian Ocean.
(p. 129)

Plate 1 3 Kfqa and Balarama appeared in the family of Vrqi, and by so doing They
removed the burden of the wo rld. (p. 1 60)

i--------.................................
>
UY III

Plate 14 The incarnations of Godhead are innumerable, like the waves in the ocean.
(p. 1 64)

Text

Divinity and Divine Service

32 )

129

In the Vedic literatures (sruti) it is said that there are two birds in one
tree.* One of them is eating the fruit of the tree, while the other is wit
nessing the actions. The witness is the Lord, and the fruit eater is the
living entity . The fruit eateF (living entity) has forgotten his real identity
and is overwhelmed in the fruitive activities of the material conditions,
but the Lord (Paramatma) is always full in transcendental knowledge.
That is the difference between the Supersoul and the conditioned souL
The conditioned soul, living entity, is controlled by the laws of nature,
while the Paramatma or the Supersoul is the controller of the material
energy.
TEXT

32

,
Fr II

yathii hy avahito vahnir

diiruJJ eka[l, sva-yoniU
niineva bhiiti viSviitmii
bhiiteu ca tathii pumiin
yathii- as much as; hi- exactly like; avahita[l,-surcharged with ; vahni[l,
fire ; diiruu-in the wood; e k a[l,-one ; sva-yon i u- the source of manifesta
tion; niinii iva-like different entities; bhiiti-illuminates; viSviitmii-the
Lord as Paramatma; bhiiteu-in the living entities; ca-and; tathii-in the
same way- ; pumiin - the Absolute Person.
TRANSLATION

The Lord, as Supersoul, pervades all things, just as fire permeates

wood, and so He appears to be of many varieties, tough He ,is the absolute
one without a second.
*dvii supar[!il sayujii sakhiiyii samiinam vrkam pariasvaiiite
tayor anya pippalam sviidv atty ananann anye 'bhiciikasiti (Sruti mantra)

130

Snmad-Bhagavatam

[ Canto

l, Ch. 2

PURPORT

Text 3 4 ]

Divinity and Divine Service

131

ni rvitaft entering; bhunk te-causes t o enj oy; bhiiteu-in the living

entities; tat -gur-ii.n those modes of nature.
-

Lord Vasudeva, the Supreme Personality of Godhead, by ? ne _of His

plenary parts expands Himslf all over the aterial world, and His Xlstence
.
can be perceived even Within the atomic energy. Matter, an-matter,
_
proton, neutron, etc . , are all different effects of the Paramatma
feature
of the Lord. As from wood, fire can be manifested, or as butter can be
churned out of milk, so also the presence of the Lord as Paramatma can be
felt by the process of legitimate hearing a_nd chantin? o the transenden
tal subj ects which are esp ecially treated m t e Vedic hte: atures like he
Upani!jads and Vedanta. Srimad-Bhii.gavatam IS the b ona fide explanatiOn
_
of these Vedic literatures. The Lord can be reahzed through the aural
reception of the transcendental message, nd tha is the only way to
_
experience the transcendental subject. s fue IS kmdled from wo? d by
another fire, similarly the divine consciOusness of m a can be kmdled
_
by another divine grace. His Divine G: ace te spu tual m.aster an
.
kindle the spiritual fire from the woodl1ke hvmg entity by 1mpartmg
_
proper spiritual messages injected through the recept ve ear. Terefore one
is required to approach the proper spiritual aster with eceptiVe ear only,
and thus divine existence is gradually reahzed. The difference between
animality and humanity lies in this process only. A human being can hear
properly, whereas an animal cannot.
TEXT 33

asau gurwmayair bhii.vair

bhiita-siikmendriyii.tmabhifl.
sva-nirmiteU nirvi!Jto
bhunkte bhiiteu tad-gur-ii.n
asau-that Paramii.tma; gur. amayaift- influenced by the modes of nature;
b h ii.vaih- natu r ally ; bhiita-created; siikma-subtle; indriya-senses;
ii.tmab h ift-by the living beings ; sva-nirmiteu-in His own creation ;

TRANSLATION
The Supersoul enters into the bodies of the created beings who are
influenced by the m odes of material nature and causes them to enj oy the
effects of these by the subtle mind.
PURPORT
There are 8,400,000 species of living beings beginning from the highest
intellectual being Brahma down to the insignificant ant, and all of them
are enj oying the material world according to the desires of the subtle mind
and gross material body. The gross material body is based on the conditions
of the subtle mind, and the senses are created according to the desire of
the living being. The Lord as Paramatma helps the living being to get
material happiness because the living being is helpless in all respects to
obtain what he desires. He proposes and the Lord disposes. In another
sense, the living beings are parts and parcels of the Lord . They are there
fore one with the Lord . In the Bhagavad-gitii. the living beings in all varieties
of bodies have been claimed by the Lord as His sons. The sufferings and
enj oyments of the sons are indirectly the suffering and enj oyments of the
father . Still the father is not in any way affected directly by the suffering
and enjoyment of the sons. He is so kind that He constantly remains with
the living being as Paramatmii. and always tries to convert the living being
towards the real happiness.
TEXT 34

bhii.vayaty ea sattvena
lokii.n vai loka-bhii.vanaft

132

Srimad-Bhagavatam

[Canto 1, Ch. 2

liliivatiiriinurato
deva- tiryan-nariid4u
bh iivayati- maintains; ea[l-all these; sattvena-in the mode of good
ness ; lokiin-all over the universe; vai-gener ally ; loka-bhiivana[l- the master
of all the universes; Zilii-pastimes; avatiira-incarnation; anurata[l- assuming
the role; deva-the demigods; tiryak-lower animals ; nariid4u-in the midst
of human beings.
TRANSLATION
Thus the Lord of the universes maintains all planets inhabited by demi
gods, men and lower animals, and in His play He assumes the roles of
incarnations to reclaim those in the mode of pure goodness.
PURPORT
There are innumerable material universes, and in each and every universe
there are innumerable planets inhabited by different grades of living enti
ties in different m odes of nature. The Lord (Vi!J.u) incarnates Himself in
each and every one of them and in each and every type of living society.
He manifests His transcendental pastimes amongst them just to create the
desire to go back to Godhead. The Lord does not change His original
transcendental position , but He appears to be differently manifested
according to the particular time, circumstances and society.
Sometimes He incarnates Himself or empowers a suitable living being
to act for Him, but in either case the purpose is the same: the Lord wants
the suffering living being to go back home, back to Godhead. The happiness
which the living beings are hankering for is not to be found within any
corner of the innumerable universes and material planets. The eternal
happiness which the living being wants is obtainable in the kingdom of
God, but the forgetful living beings under the influence of the material
modes have no information of the kingdom of God. The Lord, therefore,
comes to propagate the message of the kingdom of God either personally
as an incarnation or through His bona fide representative as the good son
of God. Such incarnations or sons of God are not only making propaganda
for going back to Godhead within human society. Their work is also going

Text 34)

Divinity and Divine Service

133

on in all types of societies, amongst demigods and those other than human
beings.

Thus end the Bhaktivedanta purports of the First Canto, Second Chap
ter, of Snmad-Bhiigavatam, entitled "Divinity and Divine Service. "

CHAPTER THREE

Krr:ta Is the source of All Incarnations

TEXT l
o ;:m;r

i:l q +rrn'ifll: 1
iji tit II II
suta uviica
jagrhe pauruarh riip arh
bhagaviin mahad-iidibhi[l
sambhutarh O{lasa-kalam
iidau lnka-sisrkayii
suta[l uviica- Suta said ; jagrh e- ac cept ed; pa u mam- ple nary portion as
the purua incarnation; riipam- form ; bhagaviin-the Personality of God
head ; mahat-iidibh i[l - with the ingredients of the material world; sam
bhutam- t hus there was the creation of; O!lasa-kalam-sixteen primary
principles; iidau-in the beginning; loka-the universes; sisrkayii- on the
intention of creating.

TRANSLATION
Suta said : In the beginning of the creation, the Lord first expanded
Himself in the universal form of the pt:!"ua incarnation and manifested all
the ingredients for the aterial creatic.1. And thus at first there was the
creation of the sixteen principles of material action. This was for the
purpose of creating the material universe.
PURPORT
The Bhagavad-gitii states that the Personality of Godhead Sri Kr!!a
maintains these material universes by extending His plenary expansions.

135

>

136

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

So this purua form is the confirmation of the same principle. The original
Personality of Godhead Vasudeva or Lord Kr!!a, who is famous as the son
of King Vasudeva or King N anda, is full with all opulences, all potencies,
all fames, all beauties, all knowledge and all renunciation. Part of His
opulences is manifested as impersonal Brahman, and part of His opulences
is manifested as Paramatma. This purua feature of the same Personality
of Godhead Sri Kr!!a is the original Paramatma manifestation of the Lord.
There are threepurua features in the material creation, and this form, who
is known as the Kiirar-odakasiiyi Vil).u, is the first of the three. The others
are known as the Garbhodaka.Siiyi Vi!lu and the Kirodakasiiyi Vi!lu,
which we shall know one after another. The innumerable universes are
generated from the skinholes of this Kiirar-odaka.Siiyi Vi!lu, and in each
one of the universes the Lord enters as Garbhodaka.Siiy i Vi!!U
In the Bhagavad-gitii it is also mentioned that the material world is
created at certain intervals and then again destroyed. This creation and
destruction is done by the supreme will because of the conditioned souls
or the nitya-badhya living beings. The nitya-badhya or the eternally
conditioned souls have the sense of individuality or ahankara, which
dictates them sense enjoyment, which they are unable to have constitu
tionally. The Lord is the only enjoyer, and all others are enjoyed. The
living beings are predominated enj oyers. But the eternally conditioned
souls, forgetful of this constitutional position, have strong aspirations to
enjoy. This chance to enjoy matter is given t the conditioned souls in the
material world, and side by side they are given the chance to understand
their real constitutional position. Those fortunate living entities who catch
the truth and surrender unto the lotus feet of Vasudeva after many, many
births in the material world, j oin the eternally liberated souls and thus are
allowed to enter into the kingdom of Godhead. After this, such fortunate
living entities need not come again within the occasional material creation.
But those who cannot catch the constitutional truth are again merged into
the mahat-tattva at the time of annihilation of the material creation. When
the creation is again set up, this mahat-tattva is again let loose. This
mahat-tattva contains all the ingredients of the material manifestations,
including the conditioned souls. Primarily this mahat-tattva is divided into
sixteen parts, namely the five gross material elements and the eleven
working instruments or senses. It is like the cloud in the clear sky. In the
spiritual sky, the effulgence of Brahman is spread all round, and the whole
system is dazzling in spiritual light. The mahat-tattva is assembled in some
corner of the vast unlimited spiritual sky, and the part which is thus
covered by the mahat-tattva is called the material sky. This part of the

.......................................
s ..

Text 2 ]

R.rf!a Is the Source of All Incarnations

137

spiritual sky , called the mahat-tattva, is only an insignificant portion of the

whole spiritual sky, and within this mahat-tattva there are innumerable uni
verses. All these universes are collectively produced by the Kara!!odakasayi
Vi!lu, called also the Maha-Vi!lu, who simply throws His glance to
impregnate the material sky.
TEXT 2

yasyiimbhasi sayiinasya
yoga-nidriirh vitanvata[l.
niibhi-hradiimbujiid iisid
brahmii viSva-srjiirh pati[l.
yasya-whose; ambhasi-in the water; sayiinasya-lying down ; yoga
nidrtim-sleeping in meditation; vitanvata[!.-ministering; niibhi- navel; hrada
-out of the lake; ambujiit-from the lotus; iisit-was manifested; brahmii
the grandfather of the living beings; viSva-the universe; s.rjiim-the
engineers; pati[!.-master.
TRANSLATION
. A part of the purua lies down within the water of the universe, and
from the navel lake of His body sprouts a lotus stem, and from the lotus
flower atop this stem, Brahma, the master of all engineers in the universe,
becomes manifest.
PURPORT
The first purua is the Kiirar-odakasiiyi Vi!lu. From His skinholes
innumerable universes hav sprung up. In each and every one of them the
purua enters as the Garbhodakasiiyi Vi!lu. He is lying within half of the
universe which is full with the water of His body. And from the navel of
Garbhodakasiiyi Vi!lu has sprung up the stem of the lotus flower, the
birthplace of Brahma, who is the father of all living beings and the master
of all the demigod engineers engaged in the perfect design and working of
the universal order. Within the stem of the lotus there are fourteen
divisions of planetary systems, and the earthly planets are situated in the

138

Sr'imad-Bhagavatam

[Canto I, Ch. 3

middle. Upwards there are other, better planetary systems, and the top
most system is called Brahmaloka or Satyaloka. Downwards from the
earthly planetary system there are seven downwards planetary systems
domiciled by the asuras and similar other materialistic living beings.
From this Garbhodakasiiyi Virtu there is expansion of the Kirodaka5iiyi
Virtu, who is the collective Paramatmii of all living beings. He is called
Hari, and from Him all incarnations within the universe are expanded.
Therefore, the conclusion is that the purua-avatiira is manifested in
three features, first the Kiirm;odaka5iiyi who creates aggregate material
ingredients in the mahat-tattva, second the Garbhodakasiiyi who enters
in each and every universe, and third the Kirodakasiiyi Virtu who is the
Paramatma of every material object, organic or inorganic. One who knows
these plenary features of the Personality of Godhead knows also Him
(Godhead) properly, and thus the knower becomes freed from the material
conditions of birth, death, old age and disease, as it is confirmed in
Bhagavad-gitii. In this sloka the subject matter of Maha-Virtu is summa
rized. The Maha-Virtu lies down in some part of the spiritual sky by His
own free will, and thus He lies on the ocean of kiirarta from where He
glances over His material nature, and the mahat-tattva is at once created.
Thus electrified by the power of the Lord, the material nature creates at
once innumerable universes just as in due course a tree is de_corated with
innumerable grown-up fruits. The seed of the tree is sown by the culti
vator, and the tree or creeper in due course becomes manifested ".Jth so
many fruits. Nothing can take place without a cause. The Kiirara Ocean
is therefore called the Causal Ocean. Kiirarta means causal. We should not
foolishly accept the atheistic theory of creation . The description of the
atheists is given in the Bhagavad-gitii. The atheist does not believe in the
creator, but he cannot give a good theory to explain the creation . Material
nature has no power to create without the power of the purusa, just as a
prakrti or woman cannot produce a child without the connection of a
purua. The purua impregnates, and the prakrti delivers. We should not
expect milk from the fleshy bags on the neck of the goat , although they
look like breastly nipples. Similarly, we should not expect any creative
power from the material ingredients ; we must believe in the power of the
purua, who impregnates prakrti or nature. And because the Lord wished
to lie down in meditation, the material energy created innumerable
universes at once, and in each of them the Lord laid Himself down, and
thus all the planets and the different paraphernalia were created at once
by the will of the Lord. The Lord has unlimited potencies, and thus He
can perform as He likes by perfect planning, although personally He has

Text 3 ]

!'!11a Is the Source of All Incarnations

139

nothing to do , and no one is greater than or equal to Him. That is the

verdict of the Vedas.

TEXT 3
.

,....._

.....

Alw:r: tfil
,...
,;..<Pqij
:q=
lf4....
r-.

-...

,...

<iW-filt4ttt{ :

"4'!f;. I I

II

yasyiivayava-sarhsthiinai{l,
kalpito loka-vistaralt
tadvai bhagavato riiparh
visuddharh sattvam urjitam
yasya-whose; avayava-bodily expansion; sarhsthiinai[l.-situated in;
kalpita[l.-is imagined; Zoka-planets of inhabitants; vista ra[l.- various; tat
vai- but that is ; bhagavata[l- of the Personality of G odhead ; , riipam-for m ;
v iSuddham - purely ; sattvam- existence ; u rjitam- excellence.

TRANSLATION
It is believed that all the universal planetary systems are situated on
the extensive body of the purua, but He has nothing to do with the
created material ingredients. His body is eternally in spiritual existence par
excellence.
PURPORT
The conception of the viriita-riipa or viSva-riipa of the Supreme Absolute
Truth is especially meant for the neophyte who can hardly think of the
transcendental form of the Personality of Godhead. To him a form means
something of this material world, and therefore an opposite conception of
the Absolute is necessary in the beginning to concentrate the mind on the
power e:x.'tension of the Lord. As stated above , the Lord extends His
potency in the form of the mahat-tattva, which includes all material
ingredients. The extension of power by the Lord and the Lord Himself
personally are one in one sense, but at the same time the mahat-tattva is
different from the Lord. Therefore the potency of the Lord and the Lord
are simultaneously different and nondifferent. The conception of the
viriita-riipa, especially for the impersonalist, is thus nondifferent from the
eternal form of the Lord. This eternal form of the Lord exists prior to the

140

Srimad-Bhagavatam

[Canto 1, Ch. 3

creation of the mahat-tattva, and it is stressed here that the eternal form
of the Lord is par excellence spiritual or transcendental to the modes of
material nature. The very same transcendental form of the Lord is mani
fested by His internal potency, and the formation of His multifarious
manifestations of incarnations is always of the same transcendental quality,
without any touch of the mahat-tattva.

TEXT 4

pasyanty ado riipam adabhra-cakuii

sahasra-piidoru-bhujiinaniidbhutam
sahasra-murdha-sravartiiki-niisikarh
sahasra-mauly-ambara-kurt!Zalollasat
pasyanti-see ; ada[L-the form of the purua, riipam-form ; adabhra
perfect; cakusii-by the eyes; sahasra-piida- thousands of legs; urn
thighs; bh uja-iinana-hands and faces; adbhutam-wonderful ; sahasra
thousands of; murdha-heads; sravarta ears ; aki- eyes; niisikam-noses;
sahas ra- thousands ; mauli-garlands ; am bara....:. dresses ; kurt!Zala- earrings;
ullasat- all glowing.
-

TRANSLATION
The devotees, with their perfect eyes, see the transcendental form of
the purua who has thousands of legs, thighs, arms and faces-all extraor
dinary. In that body there are thousands of heads, ears, eyes and noses.
They are decorated with thousands of helmets and earrings and are
adorned with garlands.
PURPORT
With our present materialized senses we cannot perceive anything of the
transcendental Lord. Our present senses are to be rectified by the process
of devotional service, and then the Lord becomes Himself revealed to us.

Text 5 ]

&l!a Is the Source of All Incarnations

141

I n the Bhagavad-gitii i t i s confirmed that the transcendental Lord can be

perceived only by pure devotional service. So it is confirmed in the Vedas
that devotional service can lead one to the side of the Lord, and devotional
service only can reveal Him. In the Brahma-sarhhitii also it is said that the
Lord is always visible to the devotees whose eyes have been anointed with
the tinge of devotional service. So we have to take information of the
transcendental form of the Lord from persons who have actually seen
Him with perfect eyes smeared with devotional service. In the material
world also we do not always see things with our own eyes, but through
the experience of those who have actually seen or done things. If that is
the process for experiencing a mundane object, it is more perfectly
applicable in matters transcendental. So with patience and perserverance
only we can realize the transcendental subject matter regarding the
Absolute Truth and His different forms. He is formless to the neophytes,
but He is in transcendental form to the expert servitor.

TEXT 5

etan niiniivatiiriirtiirh
nidhiinarh bijam avyayam
yasyiirhsiirhsena srjyante
deva-tiryah-nariidaya"{t
etat-this (form ) ; niinii-multifarious ; avatiirii'{liim-of the incarnations;
nidhiinam-source; b ijam- seed ; avyayam-indestructible; yasya-whose;
arhsa-plenary portion; amsena-part of the plenary. portion ; srjyante
create; deva- demigods; tiryak-animals ; nara-iidaya"{t-human beings and
others.

TRANSLATION
This form [ the second manifestation of purua ] is the source and
indestructible seed of multifarious incarnations within the universe, and
from the particles and portions. of this form, different living entities, like
demigods, men and others, are created.

142

Srimad-Bhagavatam

[ Canto 1, Ch. 3

PURPORT

The purua, after creating innumerable universes in the mahat-tattva,

enters in each of them as the second purua, Garbhodakasiiyi Vi!J.U. When
He saw that within the universe there is all darkness and space only
without a resti!1g place, He filled up half of the universe with water out of
His own perspiration and laid Himself down on the same water. This water
is called Garbhodaka. Then from His navel the stem of the lotus flower
sprouted, and on the flower petals the birth of Brahmii, or the master
engineer of the universal plan, took place. Brahmii became the engineer of
the universe, and the Lord Himself took charge of the maintenance of the
universe as Vipu. Brahma is generated from rajo-gur-a of prakrti, or the
mode of passion in nature, and Vi!J.U became the Lord of the mode of
goodness. Vi!J.U, being transcendental to all the modes, is always aloof
from the materialistic affection. This is already explained before. And
from Brahma there is Rudra (Siva), who is in charge of the modes of
ignorance or darkness. He destroys the whole creation by the will of the
Lord. Therefore all three, namely Brahma, Vi!J.U and Siva, are incarnations
of the Garbhodaka5iiyi Vil)U. From Brahma the other demigods like
Daka, Maricyadi, Manu and many others become incarnated to generate
living entities within the universe. This Garbhodakasiiyi Vi!J.U is glorified
in the Vedas in the hymns of Garbha-stuti, which begin with the description
of the Lord as having thousands of heads, etc. The Garbhodakasiiyi Vi!J.U
is the Lord of the universe, and although He appears to be lying within
the universe, He is always transcendental. This is also already explained.
Vi!J.U, who is the plenary portion of the Garbhodakasiiyi Vi!J.U, is the
Supersoul of the universal life, and He is known as the maintainer of the
universe or Kirodakasiiyi Vi!J.U. So the three features of the original
Purua are thus understood. And all the incarnations within the universe
are emanations from this Kirodakasiiyi Vipu.
In different millennia there are different incarnations, and they are
innumerable, although some of them are very prominent, such as Matsya,
Kurma, Varaha, Rama, Nrsimha, Viimana and many others. These incarna
tions are called lilii incarnations. Then there are qualitative incarnations
such as Brahma, Vi!J.u, and Siva or Rudra who take charge of the
different modes of material nature.
Lord Vi!J.U is nondifferent from the Personality of Godhead. Lord Siva
is in the marginal position between the Personality of Godhead and the
living entities or jivas. Brahma is always a jiva-tattva. The highest pious
living being or the greatest devotee of the Lord is empowered with the

Text 5 J

J!a Is the Source of All Incarnations

143

potency of the Lord for creation, and he is called Brahm a. His power is like
the power of the sun reflected in valuable stones and jewels. When there is
no such living being to take charge of the post of Brahma, the Lord Him
self b ecomes a Brahma and takes charge of the post
Lord Siva is not an ordinary living being. He is the plenary portion of
the Lord, but because Lord Siva is in direct touch with material nature, he
is not exactly in the same transcendental position as Lord Vi!J.U. The
difference is like that between milk and curd. Curd is nothing but milk,
and yet it cannot be used in place of milk.
The next incarnations are the Manus. Within one day's duration of the
life of Brahmii (which is calculated by our solar year as 4,300,000 x 1 ,000
years) there are fourteen Manus. Therefore there are 420 Manus in one
month of Brahma and 5,040 Manus in one year of Brahma. Brahma lives
for one hundred years of his age, and therefore there are 5,040 x 1 00 or
504,000 Manus in the duration of Brahma's life. There are innumerable
universes "\-\rith one Brahma in each of them, and all of them are created
and annihilated during the breathing time of the purua. Therefore one
can simply imagine how many millions of Manus there are during one
breath of the purua.
The Manus who are prominent within this universe are as follows:
Yajfia as Svayambhuva Manu, Vibhu as Svarocia Manu, Satyasena as
Uttama Manu, Hari as Tamasa Manu, Vaiku!J.tha as Raivata Manu, Ajita as
Cakua Manu, Vamana as Vaivasvata Manu (the present age is under the
Vaivasvata Manu), Sarvabhauma as Savar!J.i Manu, abha as Dakasavar!J.i
Manu , Vivaksena as Brahmasavar!J.i Manu, Dharmasetu as Dharmasavar!J.i
Manu, Sudhiimii as Rudrasavar!J.i Manu, Yogesvara as Devasiivar!J.i Manu,
and Brhadbhiinu as Indra-savar!J.i Manu. These are the names of one set of
fourteen Manus covering 4,300,000,000 solar years as described above.
Then there are the yugiivatiiras or the incarnations of the millennia.
The yugas are known as Satya-yuga, Treta-yuga , D viipara-yuga and Kali
yuga. The incarnations of each yuga are of different color. The colors are
white , red, black and yellow. In the Dvapara-yuga, Lord Kr!la in black
color appeared, and in the Kali-yuga Lord Caitanya in yellow color
appeared.
So all the incarnations of the Lord are mentioned in the revealed
scriptures. There is no scope for an imposter to become an incarnation,
for he must be mentioned in the siistras. An incarnation does not declare
Himself to be an incarnation of the Lord, but great sages agree by the
symptoms mentioned in the revealed scriptures. The features of the
incarnation and the particular type of mission which He has to execute

144

Srimad-Bhagavatam

[Canto 1, Ch. 3

are mentioned in the revealed scriptures.

Apart from the direct incarnations, there are innumerable empowered
incarnations. They are also mentioned in the revealed scri ptures. Such
incarnations are directly as well as indirectly empowered. When they are
directly empowered they are called incarnations, but when they are in
directly empowered they are called vibhutis. Directly empowered incar
nations are the Kumaras, Narada, Pthu, Sea, Ananta, etc. As far as
vibhutis are concerned, they are very explicitly described in the Bhagavad
gitii. in the VibhUti-yoga chapter. And for all these different types of
incarnations, the fountainhead is the Garbhodakasii.yi Virtu.

TEXT 6

q-

+ttf<:r: I
'l&t*44+i I I I I

tr:

ilm

sa eva prathamarh deva[l

kaumii.rarh sargam ii.srita[l
cacii.ra duscararh brahmii.
brahmacaryam akhart!fitam
sa[l-that; eva- certainly; prathamam-first; de va[l - Supreme Lord;
kaumii.ram-named the Kumaras (unmarried) ; sa rgam- creation; ii.srita[l
under; caciira-performed ; ducaram-very difficult to do ; brahmii-in
the order of Brahman; brahmacaryam-under discipline to realize the
Absolute (Brahman) ; akhart!fitam-unbroken.

Text 7 ]

f!.a Is the Source of All Incarnations

145

of Brahman realization, they underwent a severe type of disciplinary action

as bachelors. These Kumiiras are empowered incarnations. And before
executing the severe type of disciplinary actions, all of them became
qualified brii.hmartas. This example suggests that one must first acquire the
qualifications of a briihma[ta, not simply by birth but also by quality, and
then one can undergo the process Of Brahman realization.

TEXT 7

f ij

''l1ZWSI1i I

: : l l \9 1 1
dvitiyarh tu bhavii.yiisya
rasii.tala-gatiirh mahim
uddhari.yann upiidatta
yajfiesa[l saukararh vapu[l

dvitiyam-the second; tu-but; bhaviiya-for welfare; asya- of this earth;

rasatala-the lowest; gatiim-having gone; mahim-the earth; uddhariyan
lifting up ; upiidatta-established; yajfiesa[l-the proprietor or the supreme
enjoyer ; saukaram-hoggish; vapu[L -inc arnation.

TRANSLATION
The supreme enjoyer of all sacrifices accepted the incarnation of a
boar [the second incarnation ] , and for the welfare of the earth He lifted

the earth up from the nether regions of the universe.

TRANSLATION

PURPORT

First of all, in the beginning of creation, there were the four unmarried
sons of Brahma [the Kumaras] , who, being situated in a vow of celibacy,
underwent severe austerities for realization of the Absolute Truth.

The indication is that for each and every incarnation of the Personality
of Godhead, the particular function executed is also mentioned. There
cannot be any incarnation without a particular function, and such functions
are always extraordinary. They are impossible for any living being to
perform. The incarnation of the boar was to take the earth out of Pluto's
region of filthy matter. Picking up something from a filthy place is done
by a boar, and the all-powerful Personality of Godhead displayed this
wonder to the asuras, who hid the earth in such a filthy place. There is
nothing impossible for Him, and although the Personality of Godhead
played the part of a boar, still by the devotees He is worshiped, staying
always in transcendence.

PURPORT
The creation of the material world is effected, maintained and then
again annihilated at certain intervals. So there are different names of the
creations in terms of the particular types of Brahma, the father of the
living beings in the creation. These Kumaras, as above-mentioned, appeared
in the kaumii.ra creation of the material world, and to teach us the process

146

[ Canto 1 , Ch. 3

Srimad-Bhagavatam
TEXT 8

q:(l"ltt4lfitel

(116+41"''-U!

a.l!4v;q

\-t: I

: I I I I

trtiyam fi-sargarh vai

devaritvam upetya sal

tantrarh siitvatam iicata

naikarmyarh karmar-iirh yata[l.
trtiyam-the third one ; !i-sargam-the millennium of the tis; vai
certainly ; devaritvam-incarnation of the !i amongst the demigods;
upetya-having accepted; sa[l,-he; tantram-exposition of the Vedas;
siitvatam-which is especially meant for devotional service; iicata--collect
ed; naikarmyam-nonfruitive ; karmar-iim-of work ; yata[l,-from which.
TRANSLATION
In the millennium of the is, the Personality of Godhead accepted the
third empowered incarnation in the form of Devari Narada, who is a great
sage among the demigods. He collected expositions of the Vedas which
deal with devotional service and which inspire nonfruitive action.
PURPORT
The great i Narada, who is an empowered incarnation of the Person
ality of Godhead, propagates devotional service all over the universe. All
great devotees of the Lord all over the universe and in different planets
and species of life are his disciples. Srila Vyasadeva, the compiler of the
Srimad-Bhiigavatam, is also one of his disciples. He is the author of
Niirada-paiicariitra, which is the exposition of the Vedas, particularly for
devotional service of the Lord . This Niirada-paiicariitra trains the karmis
or the fruitive workers to achieve liberation from the bondage of fruitive
work. The conditioned souls are mostly attracted by fruitive work because
they want to enjoy life by the sweat of their own brow. The whole
universe is full of fruitive workers in all species of life. The fruitive works
include all kinds of economic development plans. But the law of nature
provides that every action has its resultant reaction, and the performer of
the work is bound up by such reactions, good or bad. The reaction of good
work is comparative material prosperity, whereas the reaction of bad work

Text 9 ]

qa Is the Source of All Incarnations

147

is comparative material distress. But material conditions, either in so-called

happiness or in so-called distress, are all meant ultimately for distress only.
Foolish materialists have no information how to obtain eternal happiness
in the unconditional state. Sri Narada informs these foolish fruitive
workers how to realize the reality of happiness. He gives direction to the
diseased men of the world how one's present engagement can lead one to
the path of spiritual emancipation. The physician gives direction to the
patient to take treated milk in the form of curd for his sufferings from
indigestion due to his taking another milk preparation. So the cause of the
disease and the remedy of the disease may be the same, but it must be
treated by an expert physician like Narada. The Bhagavad-gitii also gives
the same solution for serving the Lord by the fruits of one's labor. That
will lead one to the path of naikarmya, or liberation.
TEXT 9

ij 1!1R'Iii ('1!(4011
SS+{tqiJI
"' ....q6+16(11{
.... ( Qq:

I
II I I

turye dharma-kalii-sarge
nara-niiriiyar-iiv [i
bhutviitmopasamopetam
akarod duscararh tapa!
turye-in the fourth of the line; dharma-kala-wife of Dharmaraja;
sarge-being born of; nara-niiriiyar-au-named Nara and Naraya!la; !i
sages; bhutvii-becoming; iitma-upasama-controlling the senses; upetam
for achievement of; akarot-undertook; duscaram-very strenuous; tapa[!,
penance.
TRANSLATION
In the fourth incarnation, the Lord became Nara and N araya!la, the
twin sons of the wife of King Dharma. Thus He undertook severe and
exemplary penances to control the senses.
PURPORT
As it was advised by King !tabha to His sons, tapasya, or voluntary
acceptance of penance for realization of the transcendence, is the only
duty of the human being; it was so done by the Lord Himself in an

Snmad-Bhagavatam

148

[ Canto 1 , Ch. 3

examplary manner to teach us. The Lord is very kind to the forgetful
souls. He therefore comes Himself and leaves behind necessary instructions
and also sends His good sons as representatives to call all the conditioned
souls back to Godhead. Recently, within the memory of everyone, Lord
Caitanya also appeared for the same purpose: to show special favor to
fallen souls of this age of iron industry. The incarnation of N araya!la is
worshiped still at BadariniirayalJ.a, on the range of the Himalayas.

TEXT 10

'fit wmt : EhtciN"tid( I

stl41oqlij( d'*HU+tP4f;toltt( I I o i l
q:

pancama[t kapilo niima

siddhda[t kiila-viplutam
proviiciisuraye siinkhyam
tattva-griima-vinir.rwyam
pa n cama[t- the fifth one ; kapilaft-: Kapila; nama-of the name; siddhesa[t
-the foremost amongst the perfect; k ala- time; viplutam-lost ; proviica

said; iisuraye-unto the briihmar.a named Asuri; siinkhyam- metaphysics;

tattva-griima-the sum total of the creative elements; vinirr.ayam
exposition.

TRANSLATION
The fifth incarnation, named Lord Kapila, is foremost among perfected
beings. He gave an exposition of the creative elements and metaphysics
to Asuri Brahma!la, for in course of time this knowledge had been lost.
PURPORT
The sum total of the creative elements is twenty-four in all. Each and
every one of them are explicitly explained in the system of Sankhya
philosophy. Sankhya philosophy is generally called metaphysics by the
European scholars. The etymological meaning of siilikhya is that which
explains very lucidly by analysis of the material elements. This was done
for the first time by Lord Kapila, who is said herein to be the fifth in the
line of incarnations.

TEXT l l
..

""

I
3CIt\+tcifi !t i!fl l I I

( 3CNE4

! !llmS;{&_441

Text 1 2 )

K.r!!f!a Is the Source o f All Incarnations

149

atham atrer apatyatvarh

vrta[t priipto 'nasuyayii
iinvikikim alarkiiya
prahliidiidibhya uciviin
a th am- the sixth one; atre[t- of Atri; apatyatvam- sonshi p ; vrta[t
being prayed for ; priipta[t - obt ained ; anasuyayii-by Anasuya ; iinvikikim
on the subject of transcendence ; alarkiiya- unto Alark a ; prahliida-iidib hya[t
-unto Prahlada, etc. ; u civiin- spoke.

TRANSLATION
The sixth incarnation of the purua was the son of the sage Atri. He.
was born in the womb of Anasuya, who prayed for an incarnation. He
spoke on the subject of transcendence to Alarka, Prahlada and others
( Y adu, Haihaya, etc. ] .
PURPORT
The Lord incarnated Himself as Dattiitreya, the son of Rsi Atri and
Anasuya. The history of the birth of Dattatreya as an incarntion of the
Lord is mentioned in the Brahmiir.fla Puriir.a in connection with the story
of the devoted wife. It is said there that Anasuya, the wife of i Atri,
prayed before the Lords Brahma, Vi!lu and Siva as follows : "My lords, if
you are pleased with me, and if you desire me to ask from you some sort
of blessings, then I pray that you combine together to become my son."
This was accepted by the lords, and as Dattatreya the Lord expounded the
philosophy of the spirit soul and especially instructed Alarka, Prahlada,
Y adu, Haihaya, etc.

TEXT 1 2
mt:

S+4ilfli4(1 I
ij(tift(qiitt+ij41W'{t(( I I

3Cittti

tata[t saptama iikutyiirh

rucer yajno 'bhyajiiyata
sa yiimiidyai[l sura-gar-air
apiit sviiyambhuviintaram

150

Srimad-Bhagavatam

[ Canto 1 , Ch_ 3

Text 1 3 )

tata[l-after that ; saptame-the seventh in the line; iikutyiim-in the

womb of Akiiti ; ruceft-by Prajiipati Ruci ; yajfia[l.-the Lord's incarnation
as Yajfia; abhyajiiyata-advented; saft- H e ; yiimii-iidyaift-with Yama, etc. ;
sura-gap.aift -with demigods;
apiit-ruled; sviiyambhuva-antaram-the
change of the period of Svaymbhuva Manu.

!!f!.a Is the Source o f All Incarnations

151

TRANSLATION
The eighth incarnation was King abha, son of King Nabhi and his
wife Merudevi. In this incarnation the Lord showed the path of perfection,
which is followed by those who have fully controlled their senses and who
are honored by all orders of life.

TRANSLATION

PURPORT

The seventh incarnation was Y ajfia, the son of Praj apati Ruci and his
wife Akiiti. He controlled the period during the change of the Svayambhuva
Manu and was assisted by demigods such as His son Y ama and others.

The society of human beings is naturally divided into eight by orders

and statuses of life, the four divisions of occupation and four divisions of
cultural advancement. The intelligent class, the administrative class, the
productive class and the laborer class are the four divisions of occupation.
And the student life , the householder's life, retired life and renounced
life are the four statuses of cultural advancement towards the path of
spiritual realization. Out of these, the renounced order of life, or the order
of sannyiisa, is considered the highest of all, and a sannyiisi is constitution
ally the spiritual master for all the orders and divisions. In the sannyiisa
order also there are four stages of upliftment toward perfection. Such
stages are called the kuticaka, bahudaka, parivriijakiiciirya, and the parama
haritsa. The paramaharitsa stage of life is the highest stage of perfection.
This order of life is respected by all others. Maharaja abha, the son of
King Nabhi and Merudevi, was an incarnation of the Lord, and He in
structed His sons to follow the path of perfection by tapasya which
sanctifies one's existence and enables one to attain the stage of spiritual
happiness which is eternal and ever increasing. Every living being is search
ing after happiness, but no one knows where eternal and unlimited happi
ness is obtainable. Foolish men seek after material sense pleasure as a
substitute for real happiness, but such foolish men forget that temporary
so-called happiness derived from sense pleasures is also enjoyed by the
dogs and hogs. No animal, bird or beast is bereft of this sense pleasure.
In every species of life, including the human form of life, such happiness
is immensely obtainable. The human form of life is, however, not meant
for such cheap happiness. The human life is meant for attaining eternal and
unlimited happiness by spiritual realization. This spiritual realization is
obtained by tapasya or undergoing voluntarily the path of penance and
abstinence from material pleasures. Those who have been trained for
abstinence in material pleasures are called dhira, or men undisturbed by
the senses. These dhiras can accept the orders of sannyiisa, and they can
gradually rise up to the status of the paramaharitsa, which is adored by all

PURPORT
The administrative posts occupied by the demigods for maintaining the
regulations of the material world are offered to the highly elevated pious
living beings. When there is a scarcity of such pious living beings, the Lord
incarnates Himself as Brahma, Prajapati, Indra, etc., and takes up the
charge. During the period of Svayambhuva Manu (the present period is of
Vaivasvata Manu) there was no suitable living being who could occupy
the post of lndra, the King of the Indraloka (heaven) planet. The Lord
Himself at that time became Indra. Assisted by His own sons like Y ama
and other demigods, Lord Y ajfia ruled the administration of the universal
affairs.
TEXT 1 3

3T!1t o:soti ij : I
- wrt+i+iftl
Utame merudevyiirit tu
niibher jiita uruk ramaft
darsayan vartma dhiriip.iirit
saroiisrama-namask rtam
atame-the eighth of the incarnations ; merudevyiim tu-in the womb
of Merudevi, the wife of; niibhe[l.- King Nabhi ;jiita[l-took birth; urukrama[l
-the all-powerful Lord; darsayan-by showing; vartma-the way; dhiriip.iim
-of the perfect beings; sarva- all; iiSrama-orders of life; namaskrtamhonored by.

.11L.

n
-.......................................

152

[Canto 1, Ch. 3

Srimad-Bhagavatam

members of the society . King abba propagated this mission, and at the
last stage He became completely aloof from the material bodily needs,
which is a rare stage not to he imitated by foolish men, hut to he worshiped by all.

Text 1 5 ]

153

!!a Is the Source o f All Incarnations

posts. Maharaja Prthu excavated many produces from the earth, and thus
not only the citizens became happy to have such a good king, but the
complete sight of the earth also became beautiful and attractive.

TEXT 1 5

TEXT 14

if : l

+ti+ilq'Wi!tl'114

ij"

I I Z 'd l l

ij" =qf l
="llo:ttrM'I{'"'iQtr".'l"'' +ttifl+{ql

l l Z U

!"ibhir yiicito bheje

navamam piirthivam vapuft
dugdhemiim oadhir vipriis
teniiyam sa usattamaft

riipam sa jagrhe miitsyam

ciikuodadhi-samplave
niivy iiropya mahimayyiim
. -apiid vaivasvatam manum

!ibhift-by the sages ; yiicitaft-being prayed for; bheje- accepted;

navamam-the ninth one; piirthivam-the ruler of the earth; vapuft-body ;
dugdha-milking; imiim-all these; Oadhi[l-products of the earth ; viprii[l.0 briihma[Las; tena-by; ayam-this; saft-he ; usattamaft-beautifully attrac
tive.

riipam- form; saft -he; jagrhe- accepted; miitsyam-of fish; ciikUa

Cak1]ua; udadhi-water; samplave-inundation; niivi-on the boat ; iiropya
-keeping on ; mahi-the earth; mayyiim- drowned in; apiit protected;
vaivasvatam- V aivasvata; manum- Manu, the father of man.

TRANSLATION

TRANSLATION

0 hrahmal)as, the ninth incarnation of the Lord, prayed for by sages,

was King Prthu, who cultivated the land t o yield various produces, and for
that reason the eaith was beautiful and attractive.

When there was a complete inundation after the period of tht: Caua
Manu and the whole world was deep within water, the Lord accepted the
form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

PURPORT

PURPORT

Before the advent of King Prthu, there was great havoc of maladministra
tion due to the vicious life of the previous king, the father of Maharaja
Prthu. The intelligent class of men (namely the sages and the briihma[!as)
not only prayed for the Lord to come down, but they also dethroned the
previous king. It is the duty of the king to he pious and thus look after the
all around welfare of the citizens. Whenever there is some negligence on
the part of the king in discharging his duty, the intelligent class of men
must dethrone him. The intelligent class of men, however, do not occupy
the royal throne because they have much more important duties for the
welfare of the public. Instead of occupying the royal throne, they prayed
for the incarnation of the Lord, and the Lord came as Maharaj a Prthu.
Real intelligent men or qualified briihma[Las never aspire for political

According to Sripada Sridhara Svami, the original commentator on the

Bhiigavata, there is not always a devastation after the change of every
Manu. And yet this inundation after the period of Caku12a Manu took
place in order to show some wonders to Satyavrata. But Sri Jiva Gosvami
has given definite proofs from authoritative scriptures (like Vi[!u
dharmottara, MiirkawJ.eya Purii[La, Harivamsa, etc . ) that there is always
a devastation after the end of each and every Manu. Srila Visvanatha
Cakravartl has also supported Snla Jiva Gosvami, and he (Sri Cakravarti)
has also quoted from Bhiigavatiimrtam about this inundation after each
Manu. Apart from this, the Lord, in order to show special favor to
Satyavrata, a devotee of the Lord, in this particular period, incarnated
Himself.

1 54

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

TEXT 16

wtWTOTTl
G:-a 1tur

lim li(l44(?; I
'm itfil fq: I I G. I I

suriisuriiriim udadhim
mathnatiim mandariicalam
dadhre kamatha-rilpera
prtha ekiidase vibhuft
sura-the theists; asuriiriim- of the atheists; udadhim-in the ocean;
mathnatiim- chu rni ng; mandariicalam-the Mandadicalam Hill; dadhre
sustained ; kamatha-to rtoise ; rilpera-in the form of; pnthe- shell ; ekiidase
-eleventh in the line; vibhu - the great.

TRANSLATION
The eleventh incarnation of the Lord was in the form of a tortoise
whose shell served as a pivot for the Mandaracalam Hill, which was being
used as a churning rod by the theists and athists of the universe.
PURPORT
Once both the atheists and the theists were engaged in producing nectar
from the sea so that all of them could become deathless by drinking it.
At that time the Mandaracalam Hill was used as the churning rod, and the
shell of Lord Tortoise , the incarnation of Godhead, became the resting
place (pivot) of the hill in the sea water.

TEXT 1 7

Text 1 9 )

qa Is the Source of All Incarnations

dhiinvantaram-the incarnation of Godhead named Dhanvantari;

dviidasamam-the twelfth in the line; trayodasamam-the thirteenth in the
line ; eva- cert ainly ; ca-and ; apiiyayat-gave to drink; suriin-the demigods;
anyiin-others; mohinyii- by charming beauty ; m ohayan - allu ring; striyii
in the form of a woman.

TRANSLATION
In the twelfth incarnation, the Lord appeared as Dhanvantari, and in
the thirteenth He allured the atheists by the char ming beauty of a woman
and gave nectar to the demigods to drink.
TEXT 18

fim( I
moo filt'4' 1 1
;{Rf'

..

caturdasam niirasimharh
bibhrad daityendram urjitam
dadiira karajair uriiv
erakiim kata-krd yathii
caturdaSam-the fourteenth in the line; niirasimham-the incarnation of
the Lord as half man and half lion; bibhrat-advented; daityendram-the
king of the atheists; iiryitam-stro ngly built; dadiira-bifu rcated; karajaift
by the nails; urau-on the lap ; erak iim- canes ; kata-krt-carpenter; yathii-
just like.

TRANSLATION
In the fourteenth incarnation, the Lord appeared as Nrsimha and
bifurcated the strong body of .the atheist Hirayakasipu with His nails,
just as a carpenter pierces cane.
TEXT 19

dhiinvantaram dviidaiamam
trayodasamam eva ca
apiiyayat suriin anyiin
mohinyii mohayan striyii

1 55

156

Srimad-Bhagavatam

[Canto 1, Ch. 3

pancadasam viimanakam
krtviigiid adhvaram bale[l
pada-trayam yiicamiina[l
pratyiiditsus tri-p4tapam

Kt11a Is the Source of All Incarnations

Text 2 1 ]

157

TRANSLATION

pancada5am-the fifteenth in the line ; viimanakam- the dwarf briih mana

krtvii-by assumption of; agiit-went; adhvaram-arena of sacrifice; bale_:_
of King Bali; pada-troyam-three steps only; yacamiina[t begging;
pratyiiditsu[l-willing at heart to return; tri-p4tapam-the kingdom of the
three planetary systems.

As Bhrgupati, the .sixteenth incarnation of the Godhead, the Lord

annihilated the administrative class (atriyas ] twenty-one times, being
angry with them because of their rebellion again.st the brahmanas [the
intelligent class ]

PURPORT

TRANSLATION
In the fifteenth incarnation, the Lord assumed the form of a dwarf
brahma [ Vamana ] and visited the arena of sacrifice arranged by Maharaja
Bali. Although at heart He was willin g to regain the kingdom of the three
planetary systems, He simply asked for a donation of three steps of land.

The katriyas or the administrative class of men are expected to rule the
planet by the direction of the intelligent class of men who give direction
to the rulers in terms of the standard siistras or the books of revealed
knowledge. The rulers carry on the administra tion according to that direc
tion. Whenever there is disobedience on the part of the katriyas or the
. administrative class against the orders of the learned and intelligent
briihmapas, the administrators are removed by force from the posts, and
arrangement is made for better administration.

PURPORT

TEXT 2 1

The Almighty God can bestow upon anyone the kingdom of the uni
verse from a very small beginning, and similarly, He can take away the
kingdom of the universe on the plea of begging a small piece of land.

tata[l saptadase jiita[l

satyavatyiim pariiSarat
cakre veda-taro6 siikhii
dr tvii pumso 'lpa-medhasal)

TEXT 20

-
\18if4: iftm f.nl'iUWOt(h( II II
o

tataft-thereafter; saptadase-in the seventeenth incarnation; jiitaft

advented ; satyavatyiim-in the womb of Satyavati; parasariit-by Parasara
Muni ; cak re-prepared; veda-taro{l-of the desire tree of the Vedas ; siikhii[l
-branches; drtvii-be seeing; pumsa[l-the people in general ; alpa
medhasa[l less intelligent.

avatiire Opa5ame
pa5yan brohma-druho nrpiin
tri[l-sapta-krtva[l kupito
ni[l katriim akaron mahim

avatiire-in the incarnation of the Lord; o{laSame-sixteenth ; pa5yan

seeing; brahma-druhafl- disobedient to the orders of the briihmapas;
n rpiin -the kingly order; trih-sapta-thrice seven times krtvah-had done
kupita[l-being eng-dged; ni6 -negation ; katriim- the trative class
akarot- did perform ; mahim-the earth.
.

TRANSLATION
Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva
appeared in the womb of Satyavati, wife of Parasara Muni, and he divided
the one Veda into several branches and sub-branches, seeing that the
people in general were less intelligent.

1 58

Srimad-Bhagavatam

[ Canto I , Ch. 3

Text 23 J

qa Is the S ou r ce of All Incarnations

159

PURPORT

PURPORT

OricrinalJY the Veda is one. But Srila Vyasadeva divided the original
Veda 'into four, namely Siima, Yajus, {{k, Atharva, and then again they
were explained in di fferent branches like the Puriirws and the Mahiibhiirata.
difficult for ordinary men.
Vedic lan1!llaP"e
and the sub]. ect matter are Yerr
J
0
0
They are understood by the highly intelligent and self-realized briihmartas.
But the present age of Kali is full of ignorant men. Even those who are
born by a briihmarta father are, in the present age, no better than the
sudras or the women . The twice-born men, namely the briihma[taS,
katriyas and vaiSyas, are expected to undergo a cultural purificatory
process known as sarhskiiras, but because of the bad influence of the
present age the so-called members of the briih marta and other high order
families are no longer highly cultured. They are called the dvija-bandhu or
the friends and family members of the twice-born. But these dvija-bandhus
are classified amongst the sudras and the women. Srila Vyasadeva divided
the Vedas in various branches and sub-branches for the sake of the less
intelligent classes like the dvija-bandhus, sudras and the women.

The Personality of Godhead Sri Rama assumed the form of a human

being and appeared on the ear.t l.l for the purpose of doing some pleasing
work for the demigods or the administratiw personalities to maintain the
order of the universe. Sometimes great demons and atheists like Ravana
and.Hiral).yakasipu and many others -beconie wry famous due to advanci1g
material civilization by the help of material science and other acti\ities
with a spirit of challenging the established order of the Lord. For e:xample,
the attempt to fly to other planets by material means is a challenge to the
established order. The conditions of each and every planet are different,
and different classes of human beings are accomodated there for particular
purposes mentioned in the codes of the Lord. But, puffed up by tiny
success in material advancement, sometimes the godless materialist chal
lenges the existence of God. Ravapa was one of them, and he wanted to
deport ordinary men to the planets of Indra (heaven) by material means
without consideration of the necessary qualifications. He wanted a stair
case to be built up directly reaching the heavenly planet so that people
might not be required to undergo the routine of pious work necessary to
enter that planet. He also wanted to perform other acts against the
established rule of the Lord. He even challenged the authority of Sri Rama
the Personality of Godhead and kidnapped His wife Sita. Of course Lord
Rama came to chastise this atheist, answering the prayer and desire of the
demigods. He therefore took up the challenge of Rava1a, and the complete
activity is the subject matter of the Riimiiya[ta. Because Lord Ra macandra
was the Personality of Godhead, He exhibited superhuman activities which
no human being, including the materially advanced Ravapa, could perform.
Lord Ramacandra prepared a royal road on the Indian Oceaa with stones
that floated on the water. The modern scientists have done research in the
area of weightlessness, but it is not possible to bring in weightlessness any
where and everywhere. But because weightlessness is the creation of the
Lord by which He can make the gigantic planets fly and float in the air, He
made the stones even within this earth to be weightless and prepared a
stone bridge on the sea without any supporting pillar. That is the display
of the power of God.

TEXT 22
+-..
";R:a,qTtf?l!

ij_'f.l+.i
('r-- qi1ltfill
('

I
lf;r ro;;rn: 'ro{_ I I I I
naradevatvam iipanna[l.
sura-kiirya-cikirayii
samudra -nigrahiidini
cakre viryii[ty ata[l. param

nara-human being; devatvam- divinity; iip anna[l.-having assumed the

form of; sura-the demigods; kiirya- activities ; cikirayii-for the purpose of
performing; samudra-the Indian Ocean; nigraha-iidini-controlling, etc. ;
cakre-did perform ; viryiirti-superhuman prowess; ata[l. param-thereafter.

TRANSLATION
In the eighteenth incarnation, the Lord appeared as King Rama. In
order to perform some pleasing work for the demigods, He exhibited
superhuman powers by controlling the Indian Ocean and then killing the
atheist King Raval)a, who was on the other side of the sea.

TEXT 23

;W-jf{ R I
PF!unfij ffi#\4(

160

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

Text 24 )

J!a Is the Source of All Incarnations

16 1

ekonavirhse virhsatime
V[TJ4U priipya janmani
roma-k[TJUV iti bhuvo
bhagaviin aharad bhardm

sutafi.-the son of Anjana (Lord Buddha); kikateu-in the province of

Gaya (Behar) ; bhav4yati-will take place.

ekonavirhse-in the nineteenth; virhsatime-in the twentieth also;

vmr4u-in the VJ;Wi dynasty; priipya-having obtained; janmani-births;
riima-Balarama; krTJau- Sri KrI).a; iti-thus; bhuvafi,-of the world;
bhagaviin-the Personality of Godhead; aharat-removed; bharam-burden.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord

Buddha, the son of Afij ana, in the province of Gaya, just for the purpose
of deluding those who are envious of the faithful theist.

TRANSLATION
In the nineteenth and twentieth incarnations, the Lord advented
Himself as Lord Balarama and Lord 1\.rl}a in the family of V fl}i [the
Yadu dynasty ) , and by so doing He removed the burden of the world.
PURPORT
that
The specific mention of the word bhagaviin in this txt idicates
further
be
Will
Thts
Lordthe
of
forms
l
origina
Balarama and Krl}a are
purua s we
explained later. Lord Kr!la is not an incarnatio o the
.
th ongtal
y
duectl
IS
He
r.
chapte
this
of
learned from the beginning
y mamfesttwn
Personality of Godhead, and Balarama is the first plenar
y expanswns,
plenar
of
x
phalan
first
of the Lord. From Baladeva the
s. Lord Sri
expand
mna,
Pradyu
and
Vasudeva Sarikarsana Aniruddha
a!la.
Kr!Ia is V asudeva,' ad Baladeva is Sankar
TEXT 24

tatafi. kalau sampravrtte

sammohiiya sura-dviiim
buddha niimniiiijana-sutafi.
kikateU bhaviyati
tatah-thereafter ; kalau-the age of Kali; sampravrtte-having ensued;
sammhiiy-for the purpose of deluding; sura-the theists; dv4iim-those
aiijanawho are envious ; buddhafi.-Lor d Buddha; niimnii-of the name;

TRANSLATION

PURPORT
Lord Buddha, a powerful incarnation of the Personality of Godhead,
appeared in the province of Gaya (Bihar) as the son of Anjana, and he
preached his own conception of nonviolence and deprecated even the
animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha
appeared, the people in general were atheistic and preferred animal flesh
to anything else. On the plea of Vedic sacrifice, every place was practically
turned into a slaughterhouse, and animal killing was indulged in unrestrict
edly. Lord Buddha preached nonviolence, taking pity on the poor animals.
He preached that he did not believe in the tenets of the Vedas and stressed
the adverse psychological effects incurred by animal killing. Less intelligent
men of the age of Kali, who had no faith in God, followed his principle,
and for the time being they were trained in moral discipline and nonvio
lence, the preliminary steps for proceeding further on the path of God
realization. He deluded the atheists because such atheists who followed his
principles did not believe in God, but they kept their absolute faith in
Lord Buddha who himself was the incarnation of G od. Thus the faithless
people were made to believe in God in the form of Lord Buddha. That was
the mercy of Lord Buddha: He made the faithless faithful to him.
Killing of animals before the advent of Lord Buddha was the most
prominent feature of the society. They claimed that these were Vedic
sacrifices. When the Vedas are not accepted through the authoritative
disciplic succession, the casual readers of the Vedas are misled by the
flowery language of that system of knowledge. In the Bhagavad-gitii a
comment has been made on such foolish scholars. The foolish scholars of
Vedic literature who do not care to receive the transcendental message
through the transcendental realized sources of disciplic succession are sure
to be bewildered. To them, the ritualistic ceremonies are considered to be
all in all. They have no depth of knowledge , according to the Bhagavad
gitii. The whole system of the Vedas is to lead one gradually to the path of

162

Srimad-Bhagavatam

[ Canto 1 , Ch . 3

the Supreme Lord. The whole theme of Vedic literature is to know the
Supreme Lord, the individual soul, the cosmic situation and he relat1. ? ns
between all these items. When the relation is known, the relative functiOn
begins, and as a result of such a function the ultimate goal of life or going
back to Godhead takes place in the easiest manner. Unfortunately, un
authorized scholars of the Vedas become captivated by the purificatory
ceremonies only, and natural progress is checked thereby.
To such bewildered persons of atheistic propensity , Lord Buddha is the
emblem of theism. He therefore first of all wanted to check the habit of
animal killing. The animal killers are dangerous elements on the path of
going back to Godhead. There are two types of animal killers. The soul is
also sometimes called the "animal" or the living being. Therefore, both
the slaughterer of animals as well as those who have lost their identity of
soul are animal killers.
Maharaja Parikit said that only the animal killer cannot relish the
transcendental message of the Supreme Lord. Therefore if people are to
be educated to the path of Godhead they must be taught first and foremost
to stop the process of animal killing as above mentioned. It is nonsensical
to say that animal killing has nothing to do with spiritual realization. By
this dangerous theory many so-called sannyiisis have sprung up by the
grace of Kali-yuga who preach animal killing under the garb of the Vedas.
The subject matter has already been discussed in the conversation between
L ord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as
stated in the Vedas is different from the unrestricted animal killing in the
slaughterhouse. Because the asuras or the so-called scholars of Vedic
literatures put forward the evidence of animal killing in the Vedas, Lord
Buddha superficially denied the authority of the Vedas. This rejection of
the Vedas by Lord Buddha was adopted in order to save people from the
vice of animal killing as well as to save the poor animals from the
slaughtering process of their big brothers who clamor for universal brother
hood, peace, justice and equity. There is no justice when there is animal
killing. Lord Buddha wanted to stop it completely, and therefore his cult
of ahirhsii was propagated not only in India but also outside the country.
Technically Lord Buddha's philosophy is called atheistic because there
is no acceptance of the Supreme Lord and because that system of philoso
phy denied the authority of the Vedas . But that is an act of camouflae
by the Lord. Lord Buddha is the incarnation of Godhead. As such, he IS
the original propounder of Vedic knowledge. He therefore cannot reject
Vedic philosophy. But he rejected it outwardly because the sura-dvia, or
the demons who are always envious of the devotees of Godhead, try to

Text 25 )

11a Is the Source of All Incarnations

163

support cow killing or animal killing from the pages of the Vedas, and this
is now being done by the modernized sannyiisis. Lord Buddha had to
reject the authority of the Vedas altogether. This is simply technical, and
had it not been so he would not have been so accepted as the incarnation
of Godhead. Neither would he have been worshiped in the transcendental
songs of the poet J ayadeva, who is a V aip.ava iiciirya. He preached the pre
liminary principles of the Vedas in a manner suitable for the time being
(and so also did Acarya Sallkaracarya) to establish the authority of the
Vedas. Therefore both Lord Buddha and Acarya S allkara paved the path
of theism, and V aip.ava iiciiryas, specifically Lord Sri Caitanya Maha
prabhu, led the people on the path towards a realization of going back to
Godhead.
We are glad that people are taking interest in the nonviolent movement
of Lord Buddha. But will they take the matter very seriously and close the
animal slaughterhouses altogether? If not, there is no meaning to the
ahirhsa cult.
Srimad-Bhiigavatam was composed just prior to the beginning of the
age of Kali (about five thousand years ago ), and Lord Buddha appeared
about 2,600 years ago. Therefore in the Srimad-Bhiigavatam Lord Buddha is
foretold. Such is the authority of this clear scripture. There are many such
prophecies, and they are being fulfilled one after another. They will in
dicate the positive standing of Srimad-Bhiigavatam, which is without trace
of mistake, illusion, cheating and imperfection, which are the four flaws
of all conditioned souls. The liberated souls are above these flaws ; there
fore they can see and foretell things which are to take place on distant
future dates.

TEXT 25

3l I
('.
('.
'"'
('.

('.

\ifT;m T"''ll VffiD iR'tHn 1 1 11

athiisau yuga-sandhyiiyiirh
dasyu-priiyeu riijasu
janitii vigtu-yasaso
niimnii kalkir jagat-pati[t

atka-thereafter; asau-the same Lord; yuga-sandhyiiyiim-at the con

junction of the yugas ; dasyu plunderers; priiyeu- almost all; riijasu-the
governing personalities; janitii-will take His birth ; vi.rz.u-named Viwu;
yaasah-surnamed
Yasa; niimnii-in the name of; kalkih-the
incarnation.
.
.
of the Lord; jagat-pat*-the Lord of the creation.
-

Srimad-Bhagavatam

1 64

(Canto 1 , C h. 3

Text 27]

lll1a Is the Source of All Incarnations

165

TRANSLATION

PURPORT

Thereafter, at the conjunction of two yugas, the Lord of the creation

will take His birth as the Kalki incarnation and become the son of Vi!lu
Y asa. At this time the rulers of the earth will have degenerated into
plunderers.

The list of incarnations of the Personality of Godhead given herein is

not complete. It is only a partial view of all the incarnations. There are
many others, such as Sri Hayagriva, Hari, Haritsa, Prsnigarbha, Vibhu,
Satyasena, Vaiku!ltha, Sarvabhauma, Visvaksena, Dharmasetu, Sudhama,
Yogesvara, Brhadbhanu, etc., in the bygone ages. Sri Prahlada Maharaja
said in his prayer, "My Lord, You manifest in as many incarnations as
there are species of life, namely the aquatics, the vegetables, the reptiles,
the birds, the beasts, the men, the demigods, etc., just for the maintenance
of the faithful and the annihilation of the unfaithful. You advent Yourself
in this way in accordance with the necessity of the different yugas. In the
Kali-yuga You have incarnated garbed as a devotee." This incarnation of
the Lord in the Kali-yuga is Lord Caitanya Mahaprabhu. There are many
other places, both in the Bhiigavatam and other scriptures, in which the
incarnation of the Lord as Sri Caitanya Mahaprabhu is explicitly men
tioned . In the Brahma-sarhhitii also it is said indirectly that although there
are many incarnations of the Lord, such as Rama, Nrsiritha, V araha, Matsya,
Kiirma and many others, the Lord Himself sometimes incarnates in person.
Lord Kr!la and Lord Sri Caitanya Mahaprabhu are not, therefore, incar
nations, but the original source of all other incarnations. This will be
clearly explained in the next sloka. So the Lord is the inexhaustible source
for innumerable incarnations which are not always mentioned. But such
incarnations are distinguished by specific extraordinary feats which are
impossible to be performed by any living being. That is the general test to
identify an incarnation of the Lord directly and indirectly empowered.
Some incarnations mentioned above are almost plenary portions. For in
stance, the Kumaras are empowered with transcendental knowledge. Sri
Narada is empowered with devotional service. Maharaja Prthu is an em
powered incarnation with executive function. The Matsya incarnation is
directly a plenary portion. So the innumerable incarnations of the Lord are
manifested all over the universes constantly without cessation, as water
flows constantly from waterfalls

PURPORT
Here is another foretelling of the advent of Lord Kalki, the incarnation
of Godhead. He is to appear at the conjunction of the two yugas, namely
at the end of Kali-yuga and the beginning of Satya-yuga. The cycle of the
four yugas, namely Satya, Treta, Dvapara and Kali, rotates like the
calendar months. The present Kali-yuga lasts 432,000 years, out of which
we have passed only 5,000 years after the Battle of Kuruketra and the
end of the regime of King Parikit. So there are 427,000 years balance yet
to be finished. Therefore at the end of this period, the incarnation of Kalki
will take place, as foretold in the Srimad-Bhiigavatam. His father's name,
Visnu Yasa a learned briih mana, and the village Sambhal are also men
tio"n"ed. As hove mentioned, a ll these foretellings will prove to be factual
in chronological order. That is the authority of Srimad-Bhiigavatam.

TEXT 26

: illt : I
: ii!t: : : : 1 111

3ffi1ro

avatiiro hy asankhyeyii
harelz. sattva-nidher dvijiilz.
yathiividiisinalz. kulyiilz.
sarasalz. syulz. sahasra.Salz.
avatiiriilz.-incarnations; hi-certainly; asankhyeyiilz.-innumerable; harelz.
-of Hari, the Lord; sattva-nidhefz.of the ocean of goodness; dvijiifz.-the
briihmartas; yathii- as it is; avidiis inafz.- inexhaustible; kulyiilz.-rivulets;
sarasalz.- of vast lakes; syufz.are; sahasrasafz.- thousands of.

TRANSLATION

'

0 brahmanas, the incarnations of the Lord are innumerable rivulets

flowing from exhaustible sources of water.

TEXT 27

'

Sfltp:(T

Cli:

'

en

1t

.1:1

lt: 1

ml:

t: 11'1911

Text 28 )

166

Srimad-Bhagavatam

.Kra Is the Source of All Incarnations

167

[Canto 1, Ch_ 3

ayo manavo devii

manu-putrii mahaujasa[l.
kalii[l. sarve harer eva
sa-prajiipataya[t smrtii[l.
naya[t-all the sages; manava[t-all the Manus; deviift-all the demigods;
manu-putrii[l.-all the descendants of Manu ; mahii-ojasa[l.-very powerful;
kalii[l.-portion of the plenary portion; sarve- all collectively; hare[l.-of the
Lord; eva-certainly; sa-prajiipataya[t-along with the Prajapatis; smrtii[l.
are known.
TRANSLATION
All the ris, Manus, demigods and descendants of Manu, who are
especially powerful, are plenary portions or portions of the plenary
portions of the Lord. This also includes the Prajapatis.

PURPORT
Those who are comparatively less powerful are called vibhuti, and those
who are comparatively more powerful are called avesa incarnations.
TEXT 28

11;ij :qfr: n Fl
;'ti tli ;s 1 1 ';{(;1 1
ete ciirhsa-kalii[l. purhsa[l.
k[r;tas tu bhagaviin svayam
indriiri-vyiikularh lokarh
mnlayanti yuge yuge

ete-all these; ca-and; arhsa-plenary portions; kalii[l.-portions of the

plenary portions; purhsa[t-of the Supreme; kmw[l.-Lord K!l).a; tu-but;
bhagaviin-the Personality of Godhead; svayam-in person; indra-ari-the
enemies of Indra; vyiikulam- disturbed; lokam-all the planets; mnlayanti
-gives protection; yuge yuge-in different ages.
TRANSLATION
All of the above-mentioned incarnations are either plenary portions or
portions of the plenary portions of the Lord, but Lord Sri K.fpa is the

original Personality o f Godhead. All o f them appear o n planets whenever

there is a disturbance created by the atheists. The Lord incarnates to
protect the theists.
PURPORT
In this particular stanza Lord Sri K!p.a the Personality of Godhead is
distinguished from other incarnations. He is counted amongst the avatiiras
(incarnations) because out of His causeless mercy the Lord descends from
His transcendental abode. Avatiira means one who descends. All the incar
nations of the Lord, including the Lord Himself, descend on the different
planets of the material world as also in different species of life to fulfill
particular missions. Sometimes He comes Himself, and sometimes His dif
ferent plenary portions or parts of the plenary portions or His differen
tiated portions directly or indirectly empowered by Him descend on this
material world to execute certain specific functions. Originally the Lord is
full of all p_ulences, all prowess, all fames, all beauties, all knowledge and
all r nunc1atwns. When they are partly manifested through the plenary
portiOns or parts of the plenary portions, it should be noted that certain
manifestations of His different powers are required for those particular
functions. When in the room small electric bulbs are displayed, it does not
mean that the electric powerhouse is limited by the small bulbs. The same
powerhouse can supply power to operate large-scale industrial dynamos
with greater volts. Similarly, the incarnations of the Lord display limited
powers because so much power is needed at that particular time.
For example, Lord Parasurama and Lord Nrsimha displayed unusual
opulence by killing the disobedient katriyas twenty-one times and killing
the greatly powerful atheist Hirap.yakasipu. Hira!tyakasipu was so powerful
that even the demigods in other planets would tremble simply by the
unfavorable raising of his eyebrow. The demigods in the higher level of
material existence many, many times excel the most well-to-do human
beings, in duration of life, beauty, wealth, paraphernalia, and in all other
espcts. Still they were afraid of Hirap.yakasipu. Thus we can simply
1magme how powerful Hirap.yakasipu was in this material world. But even
Hi ap.yakasipu was cut into small pieces by the nails of Lord Nrsimha.
This means that anyone materially powerful cannot stand the strength
o the Lord's nails. Similarly, Jamadagnya displayed the Lord's power to
all the disobedient kings powerfully situated in their respective states.
H1s empowered incarnation, Narada, and plenary incarnation, Varaha, as

168

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

well as indirectly empowered Lord Buddha, created faith in the mass of

people. The incarnations of Rama and Dhanvantari displayed His fame,
and Balarama, Mohini and Vamana exhibited His beauty. Dattatreya,
Matsya, Kumara and Kapila exhibited His transcendental knowledge. Nara
and Naraya!la :{tis exhibited His renunciation. So all the different incar
nations of the Lord indirectly or directly manifested different features,
but Lord Kr!J.a, the primeval Lord, exhibited the complete features of
Godhead, and thus it is confirmed that He is the source of all other incar
nations. And the most extraordinary feature exhibited by Lord Sri Kr!la
was His internal energetic manifestation of His pastimes with the cowherd
girls. Hi_s pastimes with the gopis are all displays of transcendental exist
ence, bliss and knowledge, although these are manifested apparently as
sex love. The specific attraction of His pastimes with the gopis should
never be misunderstood. The Bhiigavatam relates these transcendental
pastimes in the Tenth Canto. And in order to reach the position to under
stand the transcendental nature of Lord Kr!la's pastimes with the gopis,
the Bhiigavatam p romotes the student gradually in nine other cantos.
According to Srila ]lva Gosvami's statement, in accordance with authori
tative sources, Lord Kr!la is the source of all other incarnations. It is not
that Lord Kr!la has any source of incarnation .. All the symptoms of the
Supreme Truth in full are present in the person of Lord Sri Kr!J.a, and in
the Bhagavad-gitii. the Lord emphatically declares that there is no truth
greater than or equal to Himself. In this stanza the word svayam is
particularly mentioned to confirm that Lord Krwa has no other source
than Himself. Although in other places the incarnations are described as
bhagavan, because of their specific functions, still nowhere are they
declred to be the Supreme Personality. In this stanza the word svayam
signifies the supremacy as the summum bonum.
The summum bonum Kr!la is one without a second. He Himself has
expanded Himself in various parts, portions and particles as svayam-rilpa,
svayam-prakii.sa, tadekii.tmii., prabhava, vaibhava, viliisa, avatiira, avesa, and
jivas, all provided with innumerable energies just suitable to the respective
persons and personalities. Learned scholars in transcendental subjects have
carefully analyzed the summum bonum Kr!la to have sixty-four principal
attributes. All the expansions or categories of the Lord possess only some
percentages of these attributes. But Sri Kr!la is the p ossessor of the attri
butes cent percent. And His personal expansions such as svayam-prakiisa,
tadekiitmii. up to the categories of the avatii.ras, who are all Vi$ru-tattva,
possess up to ninety-three percent of these transcendental attributes. Lord
Siva, who is neither avatiira nor avesa nor in between them, possesses

Text 29]

KrJ!.a Is the Source of All Incarnations

169

almost eighty-four percent of the attributes. But the jivas or the individual
living beings in different statuses of life possess up to the limit of seventy
eight percent of the attributes. In the conditioned state of material exis
tence, the living being possesses these attributes in very minute quantity,
varying in terms of the pious life of the living being. The most perfect of
living beings is Brahma, the supreme administrator of one universe. He
possesses seventy-eight percent of the attributes in full. All other demigods
have the same attributes in less quantity, whereas human beings possess
the attributes in very minute quantity. The standard of perfection for a
human being is to develop the attributes up to seventy-eight percent in
full. The living being can never possess attributes like Siva, Vi!J.U or Lord
Kr!la. A living being can become godly by developing the seventy-eight
percent transcendental attributes in fullness, but he can never become a
God like Siva, Vi!J.U or Kr!J.a. He can become a Brahma in due course. The
godly living beings who are all residents of the planets in the spiritual sky
are eternal associates of God in different spiritual planets called Hari-dhama
and Mahe8a-dhama. The abode of Lord Kfgla above all spiritual planets is
called Kr!laloka or Goloka V rndavana, and the perfected living being by
developing seventy-eight percent of the above attributes in fullness can
enter the planet of Kr!laloka after leaving the present material body.

TEXT 29
.

'

'

I
smrfiJf'{tllnftaT.ifij II Q_,I I
rlt +lff.lm ffl :

,janma guhyarh bhagavato

ya etat prayato nara[l.
siiyarh priitar grcwn bhaktyii
du[l.kha-griimiid vimucyate
janma- birth ; guhyam- mysterious; bhagavata[l.- of the Lord; ya[l.- one;
etat-all these; prayata[l.- carefully ; nara[l.-man ; sii.yam- evening; priita[l.
morning; g[!lan- recites; bhaktyii-with devotion; du[l.kha-griimiit-from all
miseries; vimucyate-gets relief from .

TRANSLATION
Whoever carefully recites the mysterious appearances of the Lord,
with devotion in the morning and in the evening, gets relief from all
miseries of life.

1 70

Srimad-Bhagavatam

[Canto 1, Ch. 3

PURPORT
In the Bhagavad-gitii the Personality of Godhead has declared that
anyone who knows the principles of the transcendental birth and activities
of the Lord will go back to Godhead after being relieved from this material
tabernacle. So simply knowing factually the mysterious way of the Lord'!'!
incarnation in this material world can liberate one from material bondage.
Therefore the birth and activities of the Lord, as manifested by Him for
tl).e welfare of the people in general, are not ordinary. They are mysterious,
and only by those who carefully try to go deep into the matter by spiritual
devotion is the mystery discovered. Thus one gets liberation from the
material bondage. It is advised therefore that one who simply recites this
chapter of Bhiigavatam, describing the appearance of the Lord in different
incarnations, in sincerity and devotion, can have insight into such birth
and activities of the Lord. The very word vimuk ti, or liberation, indicates
that the Lord's birth and activities are all transcendental ; otherwise simply
by reciting them one could not attain liberation. They are therefore
mysterious, and those who do not follow the prescribed regulations of
devotional service are not entitled to enter into the mysteries of His
births and activities.

TEXT 30

tf
iluru

Ma.l4: I
ii I I o i l

!!J].a Is the Source of All Incarnations

Text 3 1

171

neophytes] to ad_j ust to the idea of the Lord having form. But factwilly
the Lord has no material form.
PURPORT
The conception of the Lord known as the viSva-riipa or the viriita-riipa
is particularly not mentioned along with the. various incarnations of the
Lord because all the incarnations of the Lord above mentioned are
transcendental, and there is not a tinge of materialism in their bodies.
There is no difference between the body and self as there is in the con
ditioned soul. The viriita-riipa is conceived for those who are just neophyte
worshipers. For them the material virii!a-riipa is presented, and it will he
explained in the Second Canto. In the virata-riipa the material manifesta
tions of different planets have been conceived as His legs, hands, etc.
Actually all such descriptions are for the neophytes. The neophytes cannot
conceive anything beyond matter. The material conception of the Lord is
not counted in the list of His factual forms. As Paramatma or Supersoul,
the Lord is within each and every material form, even within the atoms,
but the outward material form is but an imagination, both for the Lord
and the living being. The present forms of the conditioned souls are also
not factual. The conclusion is that the material conception of the body of
the Lord as virata is imaginary. Both the Lord and the living beings are
living spirits and have original spiritual bodies respectively.

TEXT 3 1

etad rupam bhagavato

hy ariipasya cid-iitmanaft
miiyiigur-air viracitam
mahadadibhir iitmani

,
UtttC41flr: I I

etat-all these ; riipam forms; bhagavata[t-of the Lord ; hi- certainly;

ariipasya-of one who has no material form ; cit-iitmanah-of the transcen
dence ; maya material energy; gu r-ai by the qualitie;; viracitam-manu
factured ; mahat-iidibh*-with the ingredients of matter ; atmani- in the self.

yathii nabhasi meghaugho

rer-ur vii parthivo'nile
evam dra!itari drsyatvam
iiropitam abuddhibh*

TRANSLATION

ya t hii as it is ; nabhasi-in the sky ; meghaughaft-a mass of clouds;

rer-u-dust; va-as well as ; piirthivaft- muddiness ; anile-in the air; evam
thus; dra tari to the seer; drsyatvam- for the purpose of seeing; aropitam
-is implied; abuddhibhi[t-by the less intelligent persons.

The conception of the virata universal form of the Lord, as appearing

in the material world, is imaginary. It is to enable the less intelligent [ and

1 72

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

TRANSLATION
Oouds and dust are carried by the air, hut less intelligent persons say
that the sky is cloudy and the air is dirty. Similarly, they also implant
material bodily conceptions on the spirit self.
PURPORT
It is further confirmed herein that with our material eyes and senses we
cannot see the Lord, who is all spirit. We cannot even detect the spiritual
spark which exists within the material body of the living being. We look to
the outward covering of the body or subtle mind of the living being, hut
we cannot see the spiritual spark within the body. So we have to accept
the living being's presence by the presence of his gross body. Similarly,
those who want to see the Lord with their present material eyes or with
the material senses are advised to meditate on the gigantic external feature
called the viriita-riipa. For instance, when a particular gentleman goes in
his car, which can he seen very easily, we identify the car with the man
within the car. When the President goes out in his particular car, we say,
" There is the President." For the time being we identify the car with the
President. Similarly, less intelligent men who want to see God immediately
without necessary qualification are shown first the gigantic material
cosmos as the form of the Lord, although the Lord is within and without.
The clouds in the sky and the blue of the sky are better appreciated in this
connection. Although the bluish tint of the sky and the sky are different,
still we conceive of the color of the sky as blue. But that is a general
conception for the laymen only.
TEXT 32

ata[l param yad avyaktam

avyuflhagufl-ab.rrhhitam
adr{iisruta-vastutviit
sa jivo yat punarbhava[l

ata[l-this; param-heyond; yat-which; avyaktam-unmanifested;

avyuflha-without formal shape ; gu!l-a-b[rhhitam-affected by the qualities;

Text 33)

K{J!a I s the Source of All Incarnations

173

adrta-unseen; aSruta-unheard; vastutviit-being like that; sa[l-that;

jiva[l- living being; yat-that which; punarbhava[l- takes birth repeatedly.
TRANSLATION
Beyond this gross conception of form there is another subtle concep
tion of form which is without formal shape and is unseen, unheard and
unmanifest. The living being. has his form beyond this subtlety, otherwise
he could not have repeated births.
PURPORT
As the gross cosmic manifestation is conceived as the gigantic body of
the Lord, so also there is the conception of His subtle form, which is
simply realized without being seen, heard or manifested. But in fat all
.
these gross or subtle conceptions of the body are in relation with the hvmg
beings. The living being has his spiritual form beyond this gross material or
subtle psychic existence. The gross body and psychic functions cease to
act as soon as the living being leaves the visible gross body. In fact, we say
that the living being has gone away because he is unseen and unheard. Even
when the gross body is not acting when the living being is in sound sleep,
we know that he is within the body by his breathing. So the living being's
passing away from the body does not mean that there is no existence of
the living soul. It is there, - otherwise how can he repeat his births again
and again?
The conclusion is that the Lord is eternally existent in His transcendental
form, which is neither gross nor subtle like that of the living being; His
body is never to he compared to the gross and subtle bodies of the living
being. All such conceptions of God's body are imaginary. The living being
has his eternal spiritual form, which is conditioned only by his material
contamination.
TEXT 33

m if !ff (qfff?t<:: '

31N<Ni ijJ:tR<::iwt1\
yatreme sad-asad-riipe
pratiddhe sva-samvidii
avidyayiitmani krte
iti tad brahma-dar8anam

Srimad-Bhiigavatam

1 74

[Canto 1 , Ch. 3

yatra whenever; im e-in all these ; sat-asat-gross and subtle; rupe-in

the forms of; pratiiddhe-on being nullified; sva-sarhvida-by self
realization; avidyaya-by ignorance; iitmani-in the self; krte-having been
imposed; iti-thus; tat-that is ; brahma-darsanam-the process of seeing
the Absolute.
-

Text 34 ]

himself in the service of the Lord in his eternal constitutional position,

becoming liberated from the conditioned life. All this is executed by the
Lord through either His external potency or directly by the internal
potency.

TEXT 34

TRANSLATION

ifQqtq((ji

Whenever a person experiences, by self-realization, that both the gross

and subtle bodies have nothing to do with the pure self, at that time he
sees himself as well as the Lord.

u:m

mW : I
tmr m nJn
T

yady eoparatii devi

maya vaisiiradi mati[l
sampanna eveti vidur
mahimni sve mahiyate

PURPORT
The difference between self-realization and material illusion is to know
that the temporary or illusory impositions of material energy in the shape
of gross and subtle bodies are superficial coverings of the self. The cover
ings take place due to ignorance. Such coverings are never effective in the
person of the Personality of Godhead. Knowing this convincingly is called
liberation, or seeing the Absolute. This means that perfect self-realization
is made possible by adoption of godly or spiritual life. Self-realization
means to become indifferent to the needs of the gross and subtle bodies
and to become serious about the activities of the self. The impetus for
activities is generated from the self, but such activities become illusory
due to ignorance of the real position of the self. By ignorance, self-interest
is calculated in terms of the gross and subtle bodies, and therefore a whole
set of activities is spoiled life after life. When, however, one meets the self
by proper culture, the activities of the self begin. Therefore a man who is
engaged in the activities of the self is called jivanmukta, or a liberated
person even in the conditional existence.
This perfect stage of self-realization is not attained by artificial means,
but under the lotus feet of the Lord, who is always transcendental. In the
Bhagavad-gita the Lord says that He is present in everyone's heart, and
from Him only all knowledge, remembrance or forgetfulness take place.
When the living being desires to be an enjoyer of material energy (illusory
phenomena), the Lord covers the living being in the mystery of forgetful
ness, and thus the living being misinterprets the gross body and subtle
mind to be his own self. And by culture of transcendental knowledge,
when the living being prays to the Lord for deliverance from the clutches
of forgetfulness, the Lord, by His causeless mercy, removes the living
being's illusory curtain, and thus he realizes his own self. He then engages

1 75

q.a Is the Source of All Incarnations

yad i if, however; ea-they; upara ta-subside d ; devi maya illusory

energy ; vaisaradi-full of knowledge ; mati[l,-enlightenment ; sampanna[l
enriched with ; eva cert ainly; iti- thus; vidu-being cognizant of; mahimni
-in the glories; sve-of the self; mahiyat e -being situated in.
-

TRANSLATION
If the illusory energy subsides and the living entity becomes fully
enriched with knowledge by the grace of the Lord, then he becomes at
once enlightened with self-realization and thus becomes situated in his
own glory.
PURPORT
Being part of the absolute transcendence, all the Lord's forms, names,
pastimes, attributes, associates and energies are identical with Him. His
transcendental energy acts according to His omnipotency. The same energy
acts as His external, internal and marginal energies, and by His omnipoten
cy He can perform anything and everything through the agency of any of
the above energies. He can turn the external energy into internal by His
will . Therefore by His grace the external energy, which is employed in
illusioning those living beings who want to have it, subsides by the will of
the Lord in terms of repentance and penance for the conditioned soul.
And the very same energy then acts to help the purified living being make
progress on the path of self-realization. The example of electrical energy
is very appropriate in this connection. The expert electrician can utilize

Srimad-Bhagavatam

1 76

[ Canto 1, Ch. 3

the electrical energy for both heating and cooling by adjustment only.
Similarly, the external energy, which now bewilders the living being into
continuation of birth and death, is turned into internal potency by the
will of the Lord to lead the living being to eternal life. When a living being
is thus graced by the Lord, he is placed in his proper constitutional position
to enjoy eternal spiritual life.
TEXT 35

or (1:1 1
q$rf f.f : ,,

evarit janmiini kanniir-i

hy akartur ajanasya ca
varr-ayanti sma kavayo
veda-guhyiini hrt-patebevam-thus; janmiini-birth ; kanniir-i- activities ; hi-certainly; akartu"{l,
of the inactive; ajanasya- of the unborn; ca- and; varr-ayanti-describe;
sma-in the past; kavaya"{l,-the learned; veda-guhyani-undiscoverable by
the Vedas ; hrt-pate"{l,-of the Lord of the heart.
TRANSLATION
Thus learned men describe the births and activities of the unborn and
inactive, which is undiscoverable even in the Vedic literatures. He is the
Lord of the heart.
PURPORT
Both the Lord and the living entities are essentially all spiritual. There
fore both of them are eternal, and neither of them has birth and death.
The difference is that the so-called births and disappearances of the
Lord are unlike those of the living beings. The living beings who take
birth and then again accept death are bound by the laws of material
nature. But the so-called appearance and disappearance of the Lord
are not actions of material nature, but are demonstrations of the internal
potency of the Lord. They are described by the great sages for the
purpose of self-realization. It is stated in the Bhagavad-gitii by the Lord
that His so-called birth in the material world and His activities are all
transcendental. And simply by meditation on such activities one can attain
realization of Brahman and thus become liberated from material bondage.
In the srutis it is said that the birthless appears to take birth. The Supreme

Text 36)

!!J!a Is the Source of All Incarnations

1 77

has n?thing to do, but ecause He is omnipotent, everything is performed

by Htm naturally, as If done automatically. As a matter of fact, the
appearence and disappearance of the Supreme Personality of Godhead and
His different activities are all confidential, even to the Vedic literatures.
Yet they are displayed by the Lord to bestow mercy upon the conditioned
souls. We should always take advantage of the narrations of the activities
of the Lord, which are meditations on Brahman in the most convenient
and palatable form.
TEXT 36

qf

Fri1+itlif
1 :
fll*ttf ;r I
*Ut=ijMf w:+Ht:
m ?J:
sa vii idarit visvam amogha-lila"{l,
srjaty avaty atti na sajjate 'smin
bhuteu ciintarhita iitma-tantrah
iit}-vargikarit jighrati at}-gu;esa"{l,
a[l-the Supreme Lord; vii-alternately; idam-this; visvam-manifested
umvrses ; am gh -lila[l- one whose activities are spotless; s.rjat i-creates ;
aatz attl_-mamta ms and annihilates; na-not; sajjate-is affected by; asmin
-=-m them ; bhute-in all living beings; ca-also; antarhita[l-living within;
a ma- t an ra[l-self-m dependent; iit-vargikam-endowed with all the poten
cies of Six opulences; jighrati-superficially attached, like smelling the
fragrance; at-gur-esa[l-master of the six senses.
TRANSLATION
The Lord, whose activities are always spotless, is the master of the
six
senss and is omnipotent and full with six opulences. He
creates the
amfested universes, maintains them and annihilates them without being
the least affected. He is within every living being and is always
mdependent.
PURPORT
The prme difference between the Lord and the living entities is that
the Lord IS the creator and the living entities are the created. Here He is

Srimad-Bhagavatam

1 78

[Canto 1, Ch. 3

called the amogha-lila[t, which indicates that there is nothing lamentable

in His creation. Those who create disturbance in His creation are them
selves disturbed. He is transcendental to all material afflictions because
He is full with all .six opulences, namely wealth, power, fame, beauty,
knowledge and renunciation, and thus He is the master of the senses. He
creates these manifested universes in order to reclaim the living beings who
are within them suffering threefold miseries, maintains them, and in due
course annihilates them without being the least affected by such actions.
He is connected with this material creation very superficially, as one
smells odor without being connected with the odorous article. Non-godly
elements therefore can never approach Him, despite all endeavours.
TEXT 37

iii

'Ttf : I
rrllltf.l tfitt +twil1*41M:
ijrijffl
: li\SII

;:r

fij

\lf:

na ciisya kascin nipuf!ena dhiitur

avaiti jan tuft kumania iitift
niimiini riipiirti mano-vacobhift
santanvato natacaryiim iviijiia[l

na-not; ca-and; asya-of Him ; kascit- anyone; nipurtena- by dexterity ;

dhiituh-of the creator; avaiti-can know; jantu[l-the living being;
kuma i a[l-with a poor fund of knowledge; iiti[l,-activities of the Lord;
_ of mental
niimiini-His names; riipii[!i-His forms; mano-vacobhi[t-by dmt
speculation or deliverance of speeches; s antan vata[t -displaying; na!acaryiim
-a dramatic action ; iva-like; ajna[l-the foolish.
TRANSLATION
The foolish with poor fund of knowledge cannot know the transcen
dental nature of the forms, names and activities of the Lord, who is playing
like an actor in a drama. Nor can they express such things, neither in their
speculations nor their writings.
PURPORT
No one can properly describe the transcendental nature of the Absolute
Truth. Therefore it is said that He is beyond the expression of mind and

Text 38]

l!l}a Is the Source of All Incarnations

1 79

speech. And yet there are some men, with poor fund of knowledge, who
desire to understand the Absolute Truth by imperfect mental speculation
and faulty description of His activities. To the layman His activities,
appearence and disappearance, His names, His forms, His paraphernalia,
His personalities and all things in relation with Him are mysterious acts.
There ilre two classes of materialists, namely the fruitive workers and the
empiric philosophers. The fruitive workers have practically no information
of the Absolute Truth, and the mental speculators, after being frustrated
in fruitive activities, turn their faces towards the Absolute Truth and try
to know Him by mental speculation. And for all these men, the Absolute
Truth is a mystery, as the jugglery of the magician is a mystery to children.
Being deceived by the jugglery of the Supreme Being, the nondevotees,
who may be very dexterous in fruitive work and mental speculation, are
always in ignorance. With such limited knowledge, they are unable to
penetrate into the mysterious region of transcendence. The mental specu
lators are a little more progressive than the gross materialists or the fruitive
workers, but because they are also within the grip of illusion, they take it
for granted that anything which has form, a name and activities is but a
product of material energy. For them the Supreme Spirit is formless,
nameless and inactive. And because such mental speculators equalize the
transcendental mime and form of the Lord with mundane names and form
they are in fact in ignorance. With such a poor fund of knowledge, ther
is no access to the real nature of the Supreme Being. As stated in Bhagavad
gitii, the Lord is always in a transcendental position, even when He is
within the material world. But ignorant men consider the Lord one of the
great personalities of the world, and thus they are misled by the illusory
energy.

TEXT 38

:

(rijq"

S+tl44l

ll

ur:

fiHl4lt<l

<t41a>(1(Ntl IH<=II
..

sa veda dhiitu[l padavirh parasya

duranta-viryasya rathiinga-piirtelt
yo 'miiyayii santatayiinuvrttyii
bhaje ta tat-piida-saroja-gandham

Mz

Srimad-Bhagavatam

1 80

[Canto 1, Ch. 3

sa[t-He alone; veda-can know ; dhiitii[t -of the creator; padavim

glories; parasya-of the transcen dence; duranta-viryasya-of the greatly
powerful ; ratha-anga-piir-eft-of Lord Krt;ta, who bears in His hand the
wheel of a chariot; ya[t one who; amiiyayii-without reservation; santatayii
-without any gap; an uv rttyii-favorably; bhaje ta- renders service; tat-piida
-of His feet; saroja-gandham-fragrance of the lotus.
-

TRANSLATION
Only those who render unreserved, uninterrupted, favorable service
unto the lotus feet of Lord Kra, who carries the wheel of the chariot
in His hand, can know the creator of the universe in His full glory, power
and transcendence.
PURPORT
Only the pure devotees can know the transcendental name, form arid
activities of Lord Kra due to their being completely freed from the re
action of fruitive work and mental speculation. The pure devotees have
nothing to derive as personal profit from their unalloyed service to the
Lord. They render incessant service to the Lord spontaneously without
any reservation. Everyone within the creation of the Lord is rendering
service to the Lord indirectly or directly. No one is an exception to this
law of the Lord. Those who are rendering serv1ce indirectly, being forced
by the illusory agent of the Lord, are renderirtg serce unto Him un
favorably. But those who are rendering service unto Him directly under
the direction of His beloved agent are rendering service unto Him favor
ably. Such favorable servitors are devotees of the Lord, and by the grace
of the Lord they can enter into the mysterious region of transcendence by
the mercy of the Lord. But the mental speculators remain in darkness all
the time. As stated in Bhagavad-gitii, the Lord Himself guides the pure
devotees toward the path of realization due to their constant engagement
in the loving service of the Lord in spontaneous affection. That is the
secret of entering into the kingdom of God. Fruitive activities and specula
tion are no qualifications for entering.

!!!!a Is the Source of All Incarnations

musRctJ\ihwtl

181

atheha dhanyii bhagavanta ittharh

yad viisudeve 'khila-lokaniithe
kurvanti sarviitmakam iitma-bhiivarh
na yatra bhuya[t parivarta ugra[t

atha-thus; iha-in this world; dhanyii[l successful ; bhagavanta[t-per

fectly cognizant; ittham-such; yat-what ; viisudeve-unto the Personality
of G odhead; akhila-all-embracing; lokaniithe-unto the proprietor of all
the universes; kurvanti-in spires; sarviitmakam- one hundred percent; iitma
-spirit; bhiivam- e cstasy ; na-never; yatra-wherein; bhiiya[t again ; pari
varta[t-repetition; ugra[l- dreadful.
-

TRANSLATION
Only by making such inquiries in this world can one be successful and
perfectly cognizant, for such inquiries invoke transcendental ecstatic love
unto the Personality of Godhead, who is the proprietor of all the universes,
and guarantee cent percent immunity from the dreadful repetition of birth
and death.
PURPORT
The inquiries of the sages headed by Saunaka are herewith praised by
Suta Gosvami on the merit of their transcendental nature. As already con
cluded, only the devotees of the Lord can know Him to a considerable
extent, and no one else can know Him at all, so the devotees are per
fectly cognizant of all spiritual knowledge. The Personality of Godhead is
the last word in Absolute Truth. Impersonal Brahman and localized
Paramatma Supersoul are included in the knowledge of the Personality of
Godhead. So one who knows the Personality of Godhead can automati
cally know all about Him, His multipotencies and expansions. So the
devotees are congratulated as being all successful. A cent percent devotee
of the Lord is immune to the dreadful material miseries of repeated birth
and death.
TEXT 40

TEXT 39

Text 40 )

;mt it&H1fi:16( I
i 41qlifq: I
f.l: ((;{ lloll

1 82

Srimad-Bhagavatam

[ Canto 1 , Ch_ 3

idarh bhiigavatarh nama

puriirwrh b rahma-sammitam
uttama-slolca-caritarh
cakiira bhagaviin [$i[t
ni[tsreyasiiya lokasya
dhanyarh svas ty-ayanarh mahat
idam-this; bhiigavatam-book containing the narration of the Person
ality of Godhead and His pure devotees; niima- of the name ; puriir-am
supplementary to the Vedas; brahma-sammitam-incarnation of Lord Sri
Krta ; uttama-sloka-of the Personality of Godhead ; caritam- activities;
cakiira- comoiled ; bhagaviin-incarnation of the Personality of Godhead;
.rifl.-Sri Vyasadeva ; ni[tsreyasiiya-for the ultimate good; lokasya- of all
people; dhanyam-fully successful; svasti-ayanam- all-blissful; mahat-all
perfect.

TRANSLATION

This Srimad-Bhagavatam is the literary incarnation of God, and it is

compiled by Srila Vyasadeva, the incarnation of God. It is meant for the
ultimate good of all people, and it is all-successful, all-blissful and allperfect.
PURPORT
Lord Sri Caitanya Mahaprabhu declared that Srimad-Bhiigavatam is the
spotless sound representation of all Vedic knowledge and history. There
are selected histories of great devotees who are in direct contact with the
Personality of Godhead. Srimad-Bhiigavatam is the literary incarnation of
Lord Sri Krsna
and is therefore nondifferent from Him. S rimad-Bhiigavatam

should be ,rshiped as respectfully as we worship the Lord. Thereby we

can derive the ultimate blessings of the Lord through its careful and
patient stu dy. As God is all light, all bliss and all perfection, so also is
Srimad-Bhiigavatam. We can have all the transcendental light of the
Supreme Brahman Sri Krtta from the recitation of Srimad-Bhiigavatam,
provided it is received through the medium of the transparent spiritual
master. Lord Caitanya's private secretary Srila Svarupa Damodara Go
svami advised all intending visitors who came to see the Lord at Puri to
make a study of the Bhiigavatam from the person Bhiigavatam. Person
Bhiigavatam is the self-realized bona fide spiritual master, and through
him only can one understand the lessons of Bhiigavatam in order to receive
the desired result. One can derive from the study of the Bhiigavatam all
benefits that are possible to be derived from the personal presence of the

Text 4 1 ]

Ktqa Is the Source of All Incarnations

1 83

Lord. It carries with it all the transcendental blessings of Lord Sri K.rp.a
that we can expect from His personal contact.

TEXT 41

ffl'

1
mt

sut+ue

eRt&ttW1i

tad idarh griihayiimiisa

sutam iitmavatiirh varam
sarva-vede tihiisiiniirh
siirarh siirarh samuddhrtam

tat-that ; idam-this; griihayiimiisa-made to accept ; sutam-unto his

son ; iitmavatiim-of the self-realized; varam-most respectful; sarva- all;
veda- Vedic literatures (books of knowledge) ; itihiisiiniim-of all the
histories; siiram- cream ; siiram- cream ; samuddrtam-taken out.

TRANSLATION
Sri Vyasadeva delivered it to his son, who is the most respected among
the self-realized, after extracting the cream of all Vedic literatures and
histories of the universe
.

PURPORT
Men with a poor fund of knowledge only accept the history of the world
from the time of Buddha, or since 600 B.C ., and prior to this period all
histories mentioned in the scriptures are calculated by them to be only
imaginary stories. That is not a fact. All the stories mentioned in the
Puriias and Mahiibhiirata, etc., are actual histories, not only of this planet
but also of millions of other planets within the universe. Sometimes the
history of planets beyond this world appear to such men to be unbeliev
able. But they do not know that different planets are not equal in all
respects and that therefore some of the historical facts derived from other
planets do not correspond with the experience of this planet. C onsidering
the different situation of different planets and also time and circumstances,
there is nothing wonderful in the stories of the Puriir-as, nor are they
imaginary. We should always remember the maxim that one man's food
is another man's poison. We should not, therefore, reject the stories and

1 84

Srlmad-Bhagavatam

[Canto 1, Ch. 3

histories of the Puriiras as imaginary. The great [is like Vyasa had no
business putting some imaginary stories in their literatures.
In the Srimad-Bhiigavatam historical facts selected from the histories of
different planets have been depicted. It is therefore accepted by all the
spiritual authorities as the Mahiipuriira. The special significance of these
histories is that they are all connected with activities .of the Lord in a
different time and atmosphere. Srila Sukadeva Gosvaml is the topmost
personality of all the self-realized souls, and he accepted this as the sub
ject of studies from his father Vyasadeva. Snl.a Vyasadeva is the great
authority, and the subject matter of Srimad-Bhiigavatam being so impor- tant, he delivered the message first to his great son Srlla Sukadeva Go
svami It is compared to the cream of the milk. Vedic literature is like the
milk ocean of knowledge. Cream or butter is the most palatable essence of
milk, and so also is Srimad-Bhiigavatam, for it contains all palatable, in
structive and authentic versions of different activities of the Lord and His
devotees. There is no gain, however, in accepting the message of Bhiigava
tam from the unbelievers, atheists and professional reciters who make a
trade of Bhiigavatam for the laymen. It was delivered to Srila Sukadeva
Gosvaml, and he had nothing to do with the Bhiigavata business. He did
not have to maintain family expenses by such trade. Srimad-Bhiigavatam
should therefore be received from the representative of Sukadeva, who
must be in the renounced order of life without family encumbrance. Milk
is undoubtedly very good and nourishing, but when it is touched by the
mouth of a snake it is no longer nourishing; rather, it becomes a source of
death. Similarly, those who are not strictly in the V ai!]ava discipline
should not make a business of this Bhiigavata and become a cause of
spiritual death for so many hearers. In the Bhagavad-gitii the Lord says
that the purpose of all the Vedas is to know Him (Lord Krrta ), and
Srimad-Bhiigavatam is Lord Sri Krrta Himself in the form of recorded
knowledge. Therefore, it is the cream of all the Vedas, and it contains all
historical facts of all times in relation with Sri Krpa. It is factually the
essence of all histories.
TEXT 42

sa tu samsriivayiimiisa
mahiiriijam panKitam
priiyopavitarh gangiiyiirh
paritam paramaribhi[l

$..
......................................

Text 42 )

K.r11a Is the Source of All Incarnations

185

sa[l-the son of Vyasadeva; tu-again ; samsriivayiimiisa-made them

audible; mahiiriija m-unto the emperor; panKitam-of the name Parlkit ;
priiya-upavi{am-who sat until death without food or drink ; gangiiyiim
on the bank of the Ganges; paritam-being surrounded; parama-ribhi
by great sages.
TRANSLATION
Sukadeva Gosvami, the son of Vyasadeva, ill his turn delivered the
Bhagavatam to the great Emperor Panit, who sat surrounded by sages on
the bank of the Ganges, awaiting death without taking food or drink.

PURPORT
All transcendental messages are received properly in the chain of
disciplic succession. This disciplic succession is called paramparii. Unless
therefore Bhiigavatam or any other Vedic literatures are received through
the paramparii system, the reception of knowledge is not bona fide.
Vyasadeva delivered the message to Sukadeva Gosvami, and from Sukadeva
Gosvami Suta Gosvami received the message. One should, therefore, receive
the message of Bhiigavatam from Suta Gosvami or from his representative
and not from any irrelevant interpreter.
Emperor Parikit received the information of his death in time, and he
at once left his kingdom and family and sat down on the bank of the
Ganges to fast till death. All great sages, [is, philosophers, mystics, etc.,
went there due to his imperial position. They offered many suggestions
about his immediate duty, and at last it was settled that he would hear
from Sukadeva Gosvami about Lord KrtJ.a, and thus the Bhiigavatam was
spoken to him.
Sripada Sankariiciirya, who preached Miiyiiviida philosophy and stressed
the impersonal feature of the Absolute, also recommended that one must
take shelter at the lotus feet of Lord Sri KrtJ.a, for there is no hope of gain
from debating. Indirectly Sripad Saitkaracarya admitted that what he had
preached in the flowery grammatical interpretations of the Vediinta-sutra
cannot help one at the time of death. At the critical hour of death one
must recite the name of Govinda. This is the recommendation of all great
transcendentalists. Sukadeva G osvami had long stated the same truth, that
at the end one must remember NariiyatJ.a. That is the essence of all spiritual
activities. In pursuance of this eternal truth, Srimad-Bhiigavatam was heard
by Emperor Parikit, and it was recited by the able Sukadeva Gosviimi.

186

Srimad-Bhagavatam

[ Canto 1 , Ch. 3

And both the speaker and the receiver of the messages of Bhiigavatam
were duly delivered by the same medium.
TEXT 43

q R:
f!'lilq S'ilfa?t:

l l'd l l

krIJe sva-dhiimopagate
dharma-jiiiiniidibhi[t saha
kalau nata-drsiim ea
purii[L iirko 'dhunodita[t

krIJe-in Krl).a's; sva-dhiima- own abode; upagate...:... having returned;

dharma-religion; jiiiina- knowledge; iidibhi[t-combined together ; saha
along with ; kalau-in the Kali-yuga; nata-drsam-of persons who have lost
their sight; ea{t-all these; puriirw-arka- the Purii[La which is brilliant like
the sun; adhunii-just now; udita[t-has arisen.
TRANSLATION
This Bhagavata Pural).a is as brilliant as the sun, and it has arisen just
after the departure of Lord KHI).a to His own abode, accompanied by
religion, knowledge, etc. Persons who have lost their vision due to the dense
darkness of ignorance in the age of Kali shall get light from this PuriiJ).a.
PURPORT
Lord Sri Kr!la has His eternal dhiima or abode where He eternally
enjoys Himself with His eternal associates and paraphernalia. And His
eternal abode is a manifestation of His internal energy, whereas the
material world is a manifestation of His external energy. When He descends
on the material world, He displays Himself with all paraphernalia in His
internal potency, which is called iitma-miiyii. In the Bhagavad-gitii the Lord
says that He descends by His own potency (iitma-miiyii). His form, name,
fame, paraphernalia, abode, etc., are not, therefore, creations of matter.
He descends to reclaim the fallen souls and to reestablish codes of religion
which are directly enacted by Him. Except God no one can establish the
principles of religion. Either He or a suitable person empowered by Him

Text 44]

l!J!a Is the Source of All Incarnations

187

can dictate the codes o f religion. Real religion means t o know God, our
relation with Him, our duties in relation with Him and to know ultimately
our destination after leaving this material body. The conditioned
souls who are entrapped by the material energy hardly know all these
principles of life. Most of them are like animals engaged in eating,
sleeping, fearing and mating. They are mostly engaged in sense enjoyment
under the pretention of religiosity, knowledge or salvation. They are still
more blind in the present age of quarrel or Kali-yuga. In the Kali-yuga the
population is just a royal edition of the animals. They have nothing to do
with spiritual knowledge or godly religious life. They are so blind that
they cannot see anything beyond the needs of the body. They have no
information of the spirit soul beyond the jurisdiction of the subtle mind,
intelligence or ego, but they are very much proud of their advancement in
knowledge, science and material prosperity. They can risk their lives to
become a dog or hog just after leaving the present body, for they have
completely lost sight of the ultimate aim of life. The Personality of God
head Sri Kr!la appeared before us just a little prior to the beginning of
Kali-yuga, and He returned to His eternal home practically at the com
mencement of Kali-yuga. While He was present, H e exhibited everything
by His different activities. He spoke the Bhagavad-gitii specifically and
eradicated all pretentious principles of religiosity. And prior to His depar
ture from this material world, He empowered Sri Vyasadeva through
Narada to compile the messages of the Srimad-Bhiigavatam, and thus both
the Bhagavad-gitii and the Srimad-Bhiigavatam are like torch bearers for
the blind people of this age. In other words, if men in this age of Kali want
to see the real light of life, they must take to these two books only, and
their aim of life will be fulfilled. Bhagavad-gitii is the preliminary study of
the Bhiigavatam. And Srimad-Bhiigavatam is the summum bonum of life,
Lord Sri Kr!la personified. We must therefore accept Srimad-Bhiigavatam
as the direct representation of Lord Kr!J.a. One who can see Srimad
Bhiigavatam can see also Lord Sri Kr!la in person. They are identical.
TEXT 44

tJ4Jl _ron FrsNn '

3l{ fiifctf!(ij&}j!t&H( I
stcr: MQ41fll l l'd'dll

1 88

Srimad-Bhagavatam

[Canto I, Ch. 3

tatra kirtayato viprii

viprarer bhuri-tejasa{l
aharh ciidhyagamarh tatra
nivitas tad anugrahiit
so'harh va{l sriivayiyiimi
yathiidhitarh yathiimati
tatra-there; kirtayata{l-while reciting; viprii{l- 0 briihma"{las; viprare{l
-from the great briihma"{la ni; bhuri-greatly ; tejasa- powerful; aham-I ;
ca-:- also ; adhyagamam-could understand; tatra-in that meeting; nivita[l.
beng perfectly attentive ; tat-anugrahiit-by his mercy; sa[l.-that very
thmg; aham- I ; va[l.-unto you ; sriivayiyiimi-shall let you hear; yath
iidhitam yathiimati-as far as my realization.

TRANSLATION
0 larned brahma!las, when Sukadeva Gosvami recited Bhagavatam
there [ m the presence of Emperor Parilq;it ] , by his mercy I heard this
from that great and powerful sage with rapt attention. Now I shall try to
make you hear the very same thing as I learned it from him and as I
have realized it.

PURPORT
One can certainly see directly the presence of Lord Sri KH!ia in the
pages of Bhiigavatam if one has heard it from a self-realized great soul like
Sukadeva Gosvami. One cannot, however, learn Bhiigavatam from a bogus
hired reciter whose aim of life is to earn some money out of such reci
tation and employ the earning in sex indulgence. No one can learn
Srimad-Bhiigavatam who is associated with persons engaged in sex life.
That is the secret of learning Bhiigavatam. Nor can one learn Bhiigavatam
from one who interprets the text by his mundane scholarship. One has to
learn Bhiigavatam from the representative of Sukadeva Gosviimi and no
one else, if one at all wants to see Lord Sri Krg1a in the pages. That is the
process, and there is no alternative. Siita Gosvami is a bona fide represen
tative of Sukadeva Gosvami because he wants to present the message which
he had received from the great learned briihmarw. Sukadeva Gosvami also
presented Bhiigavatam as he heard it from his great father, and so also Siita
Gosvami is presenting Bhiigavatam as he had heard it from Sukadeva
Gosvami. Simple hearing is not all ; one must realize the text with proper

Text 44]

Kr!!l!a Is the Source of All Incarnations

1 89

attention. The word nivita means that Siita Gosvami drank the juice
of Bhiigavatam through his ears. That is the real process of receiving
Bhiigavatam. One should hear with rapt attention from the real person,
and then he can at once realize the presence of Lord Krwa in every page.
The secret of knowing Bhiigavatam is mentioned here. No one can give
rapt attention who is not pure in mind. No one can be pure in mind who
is not pure in action. No one can be pure in action who is not pure in
eating, sleeping, fearing and mating. But somehow or other if someone
hears with rapt attention from the right person, at the very beginning one
can assuredly see Lord Sri Krwa in person in the pages of Bhiigavatam.
Thus end the Bhaktivedanta purports of the First Canto, Third Chapter,
of Srimad-Bhagavatam, entitled "KnTJa Is the Source of A ll Incarnations. "

CHAPTER FOUR

Appearance of Sri Narada

TEXT 1
O<.f ;a"qR{

lui "MffBioli4( I
:{: tfu: :

:irwffit II II

vyiisa uviica
iti bruviirwrh sarhstuya
muniniirh dirgha-satrir-am
vrddhal:z kula-patil:z sutarh
bahvrcal:z saunak o 'b ravit

vyiisal:z- Vyasadeva ; uvaca-said; iti-thus; bruvar-a m-speaking; sarhstuya

-congratulating; muniniim-of the great sages; dirgha-prolonged; satrir-am
-of those engaged in the performance of sacrifice; vrddhal:z-elderly; kulapatil:z-head of the assembly; sutam-unto Suta Gosvami; bahu-rcal:z
learned; saunakal:z-of the name Saunaka; abravit-addressed.
TRANSLATION
On hearing Suta Gosvami speak thus, Saunaka Muni, who was the
elderly, learned leader of all the ris engaged in that prolonged sacrificial
ceremony, congratulated Suta Gosvami by addressing him as follows.
PURPORT
In a meeting of learned men, when there are congratulations or addresses
for the speaker, the qualifications of the congratulator should be as follows.
He must be the leader of the house and an elderly man. He must be vastly
191

Srimad-Bhii.gavatam

1 92

[ Canto 1, Ch. 4

learned also. Sri Saunaka i had all these qualifications, and thus he stood
up to congratulate Sri Siita Gosvii.mi when he expressed his desire to
present Srimad-Bhiigavatam exactly as he heard it from Sukadeva Gosvii.mi
and also realized it personally. Personal realization does not mean that one
should, out of vanity, attempt to show one's own learning by trying to
surpass the previous iiciirya. He must have full confidence in the preous
iiciirya, and at the same time he must realize the subject matter so mcely
that he can present the matter for the particular circumstances in a suitable
manner. The original purpose of the text must be maintained. No obscure
meaning should be screwed out of it, yet it should be presented in an
interesting manner for the understanding of the audience. This is called
realization. The leader of the assembly, Saunaka, could estimate the value
of the speaker, Sri Siita Gosvii.mi, simply by his uttering yathiidhitam and
yathiimati, and therefore he was very glad to congratulate him in ecstasy.
No learned man should be willing to hear a person who does not represent
the original iiciirya. So the speaker as well as the audience were bona fide
in this meeting where Bhiigavatam was being recited for the second time.
That should be the standard of recitation of Bhiigavatam, so that the real
purpose can be served without difficulty. Unless this situation is created,
Bhiigavatam recitation for extraneous purposes is useless labor both for the
speaker and the audience.
TEXT 2

':i.T"fi ;;:wet

;{t qQT I
llfmt I I I I

mtmif

saunaka uviica
siita siita mahii-bhiiga
vada no vadatiirit vara
kathiirit bhiigavatirit pur-yiirit
yad iiha bhagaviiii chuka[l.
s aunakah Saunaka uviica- said; suta suta-0 Suta Gosvami; mahii
bhiiga t he most fortnate; vada-please speak; na[l.-unto us; vadatiim- of
those who can speak; vara-respectful; kathiim-message; bhiigavatim-of
the Bhiigavatam; pu r-yiim- pious; yat-which; aha-said; bhagavan- greatly
powerful; suka[l.-Sii Sukadeva Gosvami.
-

Text 3 ]

Appearance of Sri Nii.rada

193

TRANSLATION
SaunaKa said: 0 Siita Gosvami, you are the most fortunate and respect
ed of all those who can speak and recite. Please relate the pious message of
Srimad-Bhii.gavatam, which was spoken by the great powerful sage
Sukadeva Gosvami.
PURPORT
Siita Gosvami is twice addressed herein by Saunaka Gosvami out of
great j oy because he and the members of the assembly were eager to hear
the text of Bhiigavatam uttered by Sukadeva Gosvami. They are not
interested in hearing it from a bogus person who interprets in his own way
to suit his own purpose. Generally the so-called Bhiigavatam reciters are
either professional readers or so-called learned impersonalists who cannot
enter into the transcendental personal activities of the Supreme Person.
Such impersonalists eschew some meanings out of Bhagavatam to suit and
support impersonalist views, and the professional readers at once go to the
Tenth Canto to misexplain the most confidential part of the Lord's
pastimes. Both these reciters are not bona fide persons to recite Bhaga
vatam. Only one who is prepared to present Bhiigavatam in the light of
Sukadeva Gosvami and only those who are prepared to hear Sukadeva
Gosvami and his representative are bona fide participants in the transcen
dental discussion of Srimad-Bhiigavatam.
TEXT 3

it if tfl I
t ij": ;;wr: ;Jtll I I
kasmin yuge pravrtteyarit
sthiine vii kena hetunii
kuta[l. saiicodita[l. krTJalt
krtaviin sarithitarit muni[l.
kasmin-in which ; yuge- period; pravrtta-was this begun; iyam-this ;
sthiine-in the place; vii- or; kena-on what; he tunii ground; kuta[l.
wherefrom ; saiicodita[l.-inspired by; krgw[l.- K.fI].a-dvaipii.yana Vyii.sa;
krtaviin- compiled; sarithitiim- Vedic literature; muni[l.-the learned.
-

Srimad-Bhagavatam

1 94

[ Canto 1, Ch. 4

TRANSLATION
In what period and at what place was this first begun, and why was this
taken up? From where did Kra-dvaipayana Vyasa, the great sage, get
the inspiration to compile this literature?

PURPORT
Because Srimad-Bhiigavatam is the special contribution of Srila Vyasa
deva, there are so many inquiries by the learned Saunaka Muni. It was
known to them that Srila Vyasadeva had a:lready explained the text of the
Vedas in various ways up to the Mahiibhiirata for the understanding of less
intelligent women, sudras and fallen members of the family of twice-born
men. S rimad-Bhiigavatam is transcendental to all of them because it has
nothing to do with anything mundane. So the inquiries are very intelligent
and relevant.

Text 5)

Appearance of Sri Narada

195

this alertness is very lucidly explained. The liberated soul and the condi
tioned soul have different engagements. The liberated soul is always
engaged in the progressive path of spiritual attainment, which is something
like a dream for the conditioned soul. The conditioned soul cannot
imagine the actual engagements of the liberated soul. While the conditioned
soul thus dreams about spiritual engagements, the liberated soul is awake.
Similarly, the engagement of a conditioned soul appears to be a dream for
the liberated soul. Apparently a conditioned soul and a liberated soul may
seem to be on the same platform, but factually they are differently
engaged, and their attention is always alert, either in sense enjoyment or
in self-realization. The conditioned soul is absorbed in matter, whereas the
liberated soul is completely indifferent to matter. This indifference is
explained as follows.

TEXT 4

+&i(tn -- f;TRfhq*: 1
t(Efil;ij+tRf'6i\ I I I I

tasya putro mahii-yogi

samadrft nirvikalpaka[l
ekiinta-matir unnidro
gii!lho mu!lha iveyate
tasya-his; putra[l-son ; mahii-yogi- a great devotee; sama-drk-equi
balanced; nirvikalpaka[l-absolute monist; ekiin ta-mati[l-fixed in monism
or oneness of mind; unnidra[L-surpassed nescience ; gii !iha[L-not exposed;
mu!lha- stunted ; iva--:like ; iyate-appears like.

TRANSLATION
His [Vyasadeva's ] son was a great devotee, an equihalanced monist,
whose mind was always concentrated in monism. He was not ignorant, hut
was transcendental to mundane activities.
PURPORT
Srila Sukadeva Gosvami was a liberated soul, and thus he remained
always alert not to be trapped by the illusory energy. In the Bhagavad-gitii

drtviinuyiintam !im iitmajam apy anagnarh

devyo hriyii paridadhur na sutasya citram
tad vikya prcchati munau jagadus taviis ti
stri-pum-bhidii na tu sutasya vivikta-drfiteft

drtvii-by seeing; anuyantam - following; !im- the sage; iitmajam- his

son; api-in spite of; anagnam-not naked; devya[L-beautiful damsels;
hriyii-out of shyness; paridadhu[L-covered the body ; na- not; sutasya- of
the son; c itram- astonishing; tat vik ya- by seeing that ; prcchati- asking;
munau-unto the muni (Vyasa); jagaduft- replied; tava-your; asti-there
are; stri-pum-male and female; bhida-differences; na-not ; tu-but;
s utasya- of the son ; vivikta- purified ; dnte{l-of one who looks.
TRANSLATION
While Sri Vyasadeva was following his son, beautiful young damsels,
who were bathing naked, covered their bodies with cloth, although Sri
Vyasadeva himself was not naked. But they did not do so when his son
passed. The sage inquired about this, and the young ladies replied that his

196

[Canto 1 , Ch. 4

Srimad-Bhagavatam

Appearance of Sri Narada

Text 7)

katham iilakita[t pauraih

sampriipta[t kuru-jiingaliin
unmatta-muka-ja!favad
vicaran gaja-siihvaye

son was purified and when looking at them made no distinction between
male and female. But the sage made such distinctions.
PURPORT
In the Bhagavad-gitii it is said that a learned sage looks equally on the
learned and gentle briihmarw, a car4ala (dog-eater), a dog or cow due to
his spiritual vision. Srila Sukadeva Gosvami attained that stage. Thus he
did not see a male or female, but he saw all living entities in different dress.
The ladies who were bathing could understand the mind of a man simply
by studying his demeanor, just as by looking at a child one can understand
how innocent he is. Sukadeva Gosvami was a young boy sixteen years old,
and therefore all the parts of his body were developed. He was naked also,
and so were the ladies. But because Sukadeva Gosvami was transcendental
to sex relations, he appeared very innocent. The ladies, by their special
qualifications, could sense this at once, and therefore they were not very
concerned about him. But when his father passed, the ladies quickly
dressed. The ladies were exactly like his children or grandchildren, yet
they reacted to the presence of Vyasadeva according to the social custom
because Srila Vyasadeva played the part of a householder. A householder
has to distinguish between a male and female, otherwise he cannot be
a householder. One should, therefore, attempt to know the distinction be
tween spirit soul without any attachment for male and female. As long as
such distinction is there, one should not try to become a sannyiisi like
Sukadeva Gosvami. At least theoretically one must be convinced that a
living entity is neither a male nor female. The outward dress is made of
matter by material nature to attract the opposite sex and thus keep one
entangled in material existence. A liberated soul is above this perverted
distinction. He does not distinguish between one living being and another.
For him they are all one and the same spirit. The perfection of this
spiritual vision is the liberated stage, and Srila Sukadeva Gosvami attained
that stage. Snl.a Vyasadeva was also in the transcendental stage, but
because he was in the householder's life, he did not pretend to be a
liberated soul, as a matter of custom.
TEXT 6

: qt: :
'E14{4i'Sf\sqr1;:qf.t.

't I

II II

197

katham-how; iilakita[t-recognized; paurai[t- by the citizens; sam

priipta[t- reaching; kuru-jiingaliin-the Kuru-jangala provinces; unmatta
mad; muka- dumb ; ja!favat stunted; vic aran wandering ; gaja-siihvaye
Hastinapura.
-

TRANSLATION
How was he [ Srila Sukadeva, the son of Vyasa ] recognized by the
citizens when he entered the city of Hastinapura [ now Delhi ) , after
wandering in the provinces of Kuru and Jangala, appearing like a madman,
dumb and retarded?
PURPORT
The present city of Delhi was formerly known as Hastinapura because it
was first established by King Hasti. Gosvami Sukadeva, after leaving his
paternal home, was roaming like a madman, and therefore it was very
difficult for the citizens to recognize him in his exalted position. A sage is
not, therefore, recognized by sight, but by hearing. One should approach
a siidhu or great sage not to see but to hear him . If one is not prepared to
hear the words of a siidhu, there is no profit. Sukadeva Gosvami was a
siidhu who could speak on the transcendental activities of the Lord. He did
not satisfy the whims of ordinary citizens. He was recognized when he
spoke on the subj ect of Bhiigavatam, and he never attempted jugglery like
a magician. Outwardly he appeared to be a retarded, dumb madman, but
in fact he was the most elevated transcendental personality.
TEXT 7

U3l"ifif;m 1
: mffifr : ll \9 11

err

'flll!i

katharh vii pii[t!faveyasya

riijaTer muninii saha
sarhviida[t samabhut tiita
yatrai.ii siitvati sruti[t

1 98

Srimad-Bhagavatam

[ Canto 1 , Ch _ 4

katham-how it is ; vii-also ; piiraveyasya- of the descendant of Papu

(Parikit) ; rajare[l,-of the king who was a sage ; munina-with the muni;
saha-with; sarhvada[!,- discussion; samabhut-took place; tata- 0 darling;
yatra-whereupon; eii-like this; satvati- transcendental; sru ti[l,- essence of
the Vedas.
TRANSLATION
How did it so happen that King Parikljit met this great sage, making it
possible for this great transcendental essence of the Vedas [ Bhagavatam J
to be sung to him?
PURPORT

Srimad-Bhiigavatam is stated here as the essence of the Vedas. It is not

an imaginary story as it is sometimes considered by unauthorized men. It
is also called Suka-sarhhita, or the Vedic hymn spoken by Sri Sukadeva
Gosvami, the great liberated sage.

Text 9 ]

Appearance o f Sri Narada

1 99

PURPORT
Sukadeva Gosvami met Emperor Parikit and explained the text of

Srimad-Bhiigavatam. He was not accustomed to stay at any householder's

residence for more than half an hour (at the time of milking the cow), and
he would just take alms from the fortunate householder. That was to
sanctify the residence by his auspicious presence. Therefore Sukadeva
Gosvami is an ideal preacher established in the transcendental position.
From his activities, those who are in the renounced order of life and
dedicated to the mission of preaching the message of Godhead should
learn that they have no business with householders save and except t o
enlighten them in transcendental knowledge. Such asking for alms from
the householder should be for the purpose of sanctifying his home. One
who is in the renounced order of life should not be allured by the gla mour
of the householder's worldly possessions and thus become subservient t o
worldly men. For one who i s i n the renounced order o f life, this i s much
more dangerous than drinking poison and committing suicide.

TEXT 8

sa go-dohana-matrarh hi
grheu grha-medhinam
avekate maha-bhiigas
tzrthz-kurvarhs tad asramam
sa[l,-he (Sukadeva Gosvami) ; go-dohana-matram- only for the time of
milking the cow; hi-certainly ; grheu-in the house ; grha-medhiniim
of the householders ; avekate-waits; mahii-bhiiga[l,-the most fortunate;
tirthi- pilgrimage; kurvan-transforming; tat as ramam- the residence.
TRANSLATION
He [ Sukadeva Gosvami] was accustomed to stay at the door of a
householder only long enough for a cow to be milked. And he did this
just to sanctify the residence.

abhimanyu-sutarh suta
priihur bhiigavatottamam
tasya janma mahascaryarh
karmari ca grr-ihi na[l,
abhimanyu-sutam-the son of Abhimanyu ; suta- 0 Suta; priihu[l,-is
said to be; bhiigavata-uttamam-the first-class devotee of the Lord; tasya
his; janma-birth; mahascaryam-very wonderful ; k armii[Li-activities ; ca
and ; gntihi-please speak to ; na[l,-us.
TRANSLATION
It is said that Maharaja Parikljit is a great first-class devotee of the Lord
and that his birth and activities are all wonderful. Please tell us about him.
PURPORT
The birth of Maharaja Parikit is wonderful because in the womb of his
mother he was protected by the Personality of Godhead Sri Km1a. His
activities are also wonderful because he chastised Kali, who was attempting
to kill a cow. To kill cows means to end human civilization. He wanted

200

[ Canto 1 , Ch. 4

Srimad-Bhagavatam

to protect the cow from being killed by the great reresenttive of sin. is
.
death is also wonderful because he got preVIous
notice of h1s death, which
is wonderful for any mortal being, and thus he prepared himself for passing
away by sitting down on the bank of the Ganges and hearing the transcen
dental activities of the Lord. During all the days he heard Bhiigavatam, he
did not take food or drink, nor did he sleep a moment. So everything
about him is wonderful, and his activities are worth hearing attentively.
Desire is expressed herein to hear about him in detail.
TEXT 1 0
ij' efT ffi:

qf"lf l{T:

ftlRrtG.f I I oil
sa samriit kasya vii he toft
piir-fluniirh miina-vardhanaft
priiyopavi.to gangiiyiim
aniidrtyiidhiriit-sriyam

Tex t l l ]

A ppearance of Sri Narada

20 1

there was nothing undesirable in his opulence and administration. Then

why should he give up all these favorable circumstances and sit down on
the bank of the Ganges, fasting till death? This is astonishing, and therefore
all were eager to know the cause.
TEXT l l

o:t'lfr(J

'l';{t
f m;Wr \:Tc{rf;:r : 1
ij' tfl: f

e{'ffllffi 'lm

'"'

'"'

namanti yat-piida-niketam iitmanaft

siviiya hiiniya dhG;niini satravaft
katharh sa viraft sriyam anga dustyajiirh
yuvai.atotsratum ah a sahiisu bhift

saft- h e ; samriit- the Emperor ; kasya-for what ; vii- or; he toft- reason;
piirt!liiniim- of the sons of PapsJ.u ; miina-vardhanaft-one who enriches the
family; priiya-upavi.taft- si tting and fasting; gangiiyiim-on the bank of the
Ganges; aniidrtya-neglecting; adhin!t- acquire d kingdom ; sriyam-opu
lences.

namanti-bow down ; yat-piida-whose feet; niketam-under; iitmanaft

own; siviiya- welfar e; h iiniya-used to bring about; dhan iini - wealth;
satravaft-enemies; katham-for what reason ; sa[!.-he ; viralz- the chivalrous;
sriyam-opulences; anga-0 ; dustyajiim- insuperable; yuvii-just in full
youth ; ai.ata- desired; utsratum-to give up; aho-exclamation; saha-with;
as ubh ift - life.

TRANSLATION

TRANSLATION

He was a great emperor and possessed all the opulences of his acquired
kingdom. He was so exalted that he was increasing the prestige of the
Papu dynasty. Why did he give up everything to sit down on the bank of
the Ganges and fast until death?

He was such a great emperor that all his enemies would come and bow
down at his feet and surrender all their wealth for their own benefit. He
was full of youth and strength, and he possessed insuperable kingly opu
lences. Why did he want to give up everything, including his life?

PURPORT

PURPORT

Maharaja Parilcit was the Emperor of the world and all the seas and
oceans, and he did not have to take the trouble to acquire such a kingdom
by his own effort. He inherited it from his grandfathers Maharaja
Yudhithira and brothers. Besides that, he was doing well in the adminis
tration and was worthy of the good names of his forefathers. Consequently

There was nothing undesirable in his life. He was quite a young man and
could enjoy life with power and opulence. So there was no question of
retiring from active life. There was no difficulty in collecting the state
taxes because he was so powerful and chivalrous that even his enemies
would come to him and bow down at his feet and surrender all wealth for

202

Srimad-Bhagavatam

[ Canto 1 , Ch. 4

their own benefit. Maharaj a Parikit was a pious king. He conquered his
enemies, and therefore the kingdom was full of prosperity. There was
enough milk, grains and metals, and all the rivers and mountains were full
of potency. So materially everything was satisfactory. Therefore, there
was no question of untimely giving up his kingdom and life. They were
eager to hear about all this.

TEXT 12

Ht ;n: I
iij)trf;. 'tlm
ij f n 1 1 1 1
r:r

siviiya lokasya bhaviiya bhutaye

ya uttama-sloka-pariiyartii janii[l
jivanti niitmiirtham asau pariisrayarh
mumoca nirvidya kuta[l kalevaram
siviiya- welfare; lokasya-of all living beings; bhaviiya-for flourishing;
bhutaye-for economic development ; ye-one who is; uttama-sloka
pariiya rtiift-devoted to the cause of the Personality of Godhead; janii[t
men; jivanti- do live; na- but not; iitma-artham-selfish interest; asau- that;
pariisrayam- shelter for others; mumoca- gave u p ; nirvidya- being freed
from all attachment; kuta[l-for what reason ; kalevaram-mortal body.

TRANSLATION
Those who are devoted to the cause of the Personality of Godhead live
only for the welfare, development and happiness of others. They do not
live for any selfish interest. So even though the Emperor [ Parit ] was
free from all attachment to worldly possessions, how could he give up his
mortal body, which was shelter for others?
PURPORT
Parikit Maharaja was an ideal king and householder because he was a
devotee of the Personality of Godhead. A devotee of the Lord has
automatically all good qualif-ications. And the Emperor was a typical

Appearance of Sri Niirada

Text 13)

203

example of this. Personally he had no attachment for all the worldly

opulences in his possession. But since he was king for the all round
welfare of his citizens, he was always busy in the welfare work of the
public, not only for this life, but also for the next. He would not allw
slaughter-houses or killing of cows. He was not a foolish and partial
administrator who would . arrange for the protection of one living being
and allow another to be killed. Because he was a devotee of the Lord, he
knew perfectly well how to conduct his administration for everyone's
happiness, men , animals, plants and all living creatures. He was not
selfishly interested. Selfishness is either self-centered or self-extended.
He was neither. His interest was tu please the Supreme Truth Personality
of G odhead. The king is the representative of the Supreme Lord, and
therefore the king's interest must be identical with that of the Supreme
Lord. The Supreme Lord wants all living beings to be obedient to Him
and thereby become happy. Therefore the king's interest is to guide
all subjects back to the kingdom of God. Hence the activities of the
citizens should be so coordinated that they can at the end go back home,
back 1.o Godhead. Under the administration of a representative king, the
kingdom is full of opulence. At that time human beings need not eat
animals. There is ample food, grains, milk, fruit and vegetables so that the
human beings as well as the animals can eat sumptuously and to their
heart's content. If all living beings are satisfied with food and shelter and
obey the prescribed rules, there cannot be any disturbance between one
living being and another. Emperor Parikit was a worthy king, and therefore
all were happy during his reign.

TEXT 1 3

mwi ;r:

ijltl

W f I

mtn:qfr
tat sarvarh na[t samiicakva
P!to yad iha kiiicana
manye tviirh viaye viiciirh
snatam anyatra chandasiit
tat-that; sarvam- all; na[t-unto us; samiicakva- clearly explain; P!ta[l
-questioned; yat iha-herein ; kiiicana- all that; manye-we think ; tviim
yourself; viaye-in all subjects ; viicam-meanings of words; snatam-fully
acqu ainted; anyatra-except; chiindasiit- portion of the Vedas.

204

Srimad-Bhagavatam

[ Canto 1 , Ch. 4

TRAN S LATIO N

We know that you are expert in the meaning of all subjects, except some
portions of the Vedas, and thus you can clearly explain the answers to
all the questions we have just put to you.
PURPORT
The difference between the Vedas and the Puriinas is like that between
the briihma[LaS and the parivriijakas. The briihma[LaS re meant to administer
some fruitive sacrifices mentioned in the Vedas, but the parivriijakiiciiryas,
or learned preachers, are meant to disseminate transcendental knowledge
to one and all. As such, the parivriijakiiciiryas are not always expert in
pronouncing the Vedic mantras, which are practiced systematically by
accent and meter by the briihmap.as who are meant for administering Vedic
rites. Yet it should not be considered that the briihmanas are more
important than the itinerant preachers. They are one nd different
simultaneously because they are meant for the same end, in different
ways.
There is no difference also between the Vedic mantras and what is
explained in the Purii[Las and Itihiisa. According to Srila }iva Gosvami, it is
mentioned in the Miidhyandina-sruti that all the Vedas, namely the
Siima, A tharva, .f{k, Yajus, Puriip.as, Itihiisas, Upaniads, etc., are emanations
from the breathing of the Supreme Being. The only difference is that the
Vedic mantras are mostly begun with pra[tava omkiira, and it requires some
training to practice the metric pronunciation of the Vedic mantras. But
that does not mean that Srimad-Bhiigavatam was of less importance than
the Vedic mantras. On the other hand, it is the ripened fruit of all the
Vedas, as stated before. Besides that, the most perfectly liberated soul,
Srila Sukadeva Gosvami, is absorbed in the studies of the Bhagavatam,
although He is already self-realized. Srila Suta Gosvami is following his
footsteps, and therefore his position is not the least less important because
he was not expert in chanting Vedic mantras with metric pronunciation,
which depends more on practice than actual realization. Realization is
more important than parrot-like chanting.

Text 1 5 ]

Appearance of Sri Narada

siita uviica
dviipare samanupriipte
trtiye yuga-paryaye
jiitaft pariisariid yogi
viisavyiirh kalayii hareft

siitaft-Suta Gosvami; uviica-said; dviipare-in the second millennium ;

samanupriipte-on the advent of; trtiye-third; yuga-millennium ; paryaye
-in the place of; jiitaft-was begotten; pariisariit- by Parasara; yogi-the
great sage; viisavyiim-in the womb of the daughter of Vasu ; kalayii-in the
plenary portion ; hareJ:t-of the Personality of Godhead.
TRAN S LAT I ON

Suta Gosvami said : When the second millennium overlapped the third,
the great sage [ Vyasadeva ] was born to Parasara in the womb of Satyavati,
the daughter of Vasu.
PURPORT
There is a chronological order of the four millenniums, namely Satya,
Dvapara, Treta and Kali . But sometimes there is overlapping. D uring the
regime of Vaivasvata Manu, there was an overlapping of the twenty-eighth
round of the four millenniums, and the third millennium appeared prior
to the second. In that particular millennium, Lord Sri Kra also descends,
and because of this there was some particular alteration. The mother of
the great sage was Satyavati the daughter of the Vasu (fisherman), and the
father was the great Parasara Muni. That is the history of Vyasadeva's
birth. Every millennium is divided into three periods, and each period is
called a sandhyii. Vyasadeva appeared in the third sandhyii of that
particular age.
TEXT 1 5

TEXT 1 4

iff
i5mH

Q:<f

q(tHI'4.htT Cfl T : I I 'dll

205

sa kadiicit sarasvatyii
upasprsya jalarh sucift
vivikta eka iisina
udite ravi-ma[L!fale

Srimad-Bhagavatam

206

[ Canto 1 , Ch. 4

saft-he; kadiicit- once ; sarasvatyii[t-on the bank of the Sarasvafi;

upasprsya- after finishing morning ablutions; jalam-water; suci[l-being
purified; vivikte concentration; ekaft- alone; iisinaft- being thus seated;
udite-on the rise; ravi-mar-ale- of the sun disc.
-

TRANSLATION
Once upon a time, he [ Vyasadeva] , as the sun rose, took his morning
ablution in the waters of the Sarasvati and sat alone to concentrate.
PURPORT
The River Sarasvat'i is flowing in the Badarikasrama area of the Himalayas.
So th e place indicated here is Samy ap rasa in Badarikasrama where Sri
Vyasadeva is residing.

TEXT 1 6

pariivara-jiiaft s a !ilt
kiileniivyak ta-ramhasii
yuga-dharma-vyatikaram
priiptam bhuvi yuge yuge
pariivara-past and future; jiiaft- one who knows; saft- he ; fift
Vyasadeva; kiilena-in the course of time; avyakta- unmanifested; ramhasii
-by great force; yuga-dharma-acts in terms of the millennium ; vyatikaram
-anomalies; priiptam-having accrued; bhuvi-on the earth; yuge yugedifferent ages.

TRANSLATION
The great sage Vyasadeva saw anomalies in the millennium. This
happens on the earth in different ages, due to unseen forces in the course
of time.
PURPORT
The great sages like Vyasadeva are liberated souls, and therefore they can
see clearly past and future. Thus he could see the future anomalies in the

Texts 1 7-18]

Appearance of Sri Narada

207

Kali age, and accordingly he made arrangement for the people in general
so that they can execute a progressive life in this age which is full of dark
ness. The people in general in this age of Kali are too much interested in
matter, which is temporary. Because of ignorance t hey are unable to
evaluate the assets of life and be enlighlened in spiri lual knowledge.

TEXTS 1 7-18

itRt1i :qm;Uij=nttijl{ l

3l:qy;:[ifi:W{ &Rliji: 1 1 \91 1

q ufl{4 :q I
arr f&ij+t+tll".l'l ' '
"\

bhautikiiniim ca bhiiviiniim
sakti-hriisam ca tatkrtam
asraddadhiiniin niftsattviin
durmedhiin hrasitiiyuaft
durbhagiims ca janiin vikya
munir divyena cakuii
sarva-varr-iisramiir-am yad
dadhyau hitam amogha-drk
bhautikiiniim ca- also of everything that is made of matter; bhiiviiniim
actions; sakti-hriisam ca-deterioration of natural power; tat-krtam
rendered by th at; araddadhiiniin-of the faithless; niftsattviin-impatient
due to want of the mode of goodness; hrasita-reduced; iiyuaft- of dura
tion of life; durbhagiin ca- also the unlucky; janan-people in general ;
vikya-by seeing; mun*-the muni; divyena-by transcendental; cakuii
vision; sarva- all ; varr-asramar-iim-of all the statuses and orders of life;
yat-what; dadhyau- contemplated ; hitam- welfare; amogha-drk- one who
is fully equipped in knowledge.

TRANSLATION
The great sage, who was fully equipped in knowledge, could see, through
his transcendental vision, the deterioration of everything material, due to
the influence of the age. He could also see that the faithless people in
general would be reduced in duration of life and would be impatient due

208

Sr'imad-Bhagavatam

[ Canto

1, Ch. 4

to lack of goodness. Thus he contemplated for the welfare of men in all

statuses and orders of life.
PURPORT .
The unm anifested forces of time are so powerful that they reduce all
matter to oblivion in due course. In Kali-yuga, the last millen nium of a
round of the four millenniums, the power of all material objects de teriorates
by the influence of time. In this age the duration of the material body of
the people in general is much reduced, and so is the memory . The action
of matter has also not so much incentive. The land does not produce food
grai ns in the same proportions as it did in other ages. The cow does not
give as much milk as it used to give formerly . The production of vegetables
and fru i ts is less than before. As such, all living beings, both men and
animals, do not have sumptuous, nourishing food . Due to wan t of so many
necessi ties of life, naturally the duration of life is redu ced , the mem ory is
short, intelligence is meager, mutual dealings are full of hypocrisy and so
on.
The great sage Vyasadeva could see this by his transcendental vision. As
an astrologer can see the future fate of a man, or an astronomer can
foretell the solar and lunar eclipses, similarly those who can see through
the scriptures and foretell the future of all mankind are called liberated
souls. They can see thus due to their sharp vision of spiritual attainment.
And all such transcendentalists, who are naturally devotees of the Lord,
are always eager to render welfare service to the people in general. They
are the real friends of the people in general, not the so-called public
leaders who are unable to see what is going to happen five minutes ahead.
In this age the people in general as well as their so-called leaders are all
unlucky fellows, faithless in spiritual knowledge and influenced by the
age of Kali. They are always disturbed by various diseases. For example, in
the present age there are so many TB patients and TB hospitals, but
formerly this was not so because the time was not so unfavorable. These
unfortunate men of this age are always reluctant to give a reception to the
transcendentalists who are representatives of Srila Vyasadeva an d selfless
workers always busy in planning something which may help everyone in all
statuses and orders of life. The greatest philanthropists are those transcen
dentalists who represent the mission of Vyasa, Narada, Madhva, Caitanya,
Rupa, Sarasvati, etc. They are all one and the same. The personalities may
be different, but the aim of the mission is one and the same, namely, to
deliver the fallen souls back home, back to Godhead.

Text 1 9 ]

Appearance o f Sr'i Narada

209

TEXT 1 9

*fldif,j d m: SJT;d I
II Z II
ciitur-hotram karma suddharh
prajiiniirh vikya vaidikam
vyadadhiid yajiia-santatyai
vedam ekam catur-vidham
catu- u ; ho tram- sacrificial fires ; karma .S uddh am -purification of
work ; f!raJanam- ?f he people in general ; vikya-after seeing; vaidikam
accordmg to Vedic ntes; vyadadh iit-made into; yajfi a sac rifice ; santatyai
-to expand ; vedam ekam-only one Veda ; catu-vidham-in four divisions.

TRANS LATION
He saw that the sacrifices mentioned in the Vedas were means by
.
which the p o le's occupations could be purified. And to simplify the

process he diVIded the one Veda into four, in order t o expand them
among men.
PURPORT

rmerly thr was only the Veda of the name Yajus, and the four
. SIOns of sacnfices were there specifically mentioned. But to make them
diVI
more easily performable, the Veda was divided into four divisions of
sacrifice, just to purify the occupational service of the four orders. Above
the four Vedas, namely .{{ k , Yajus, Siima, and A tharva, there are the
Puriirws, the Mahiibhiirata, Sarhhitiis, etc. , which are known as the fifth
Veda. Sn Vyasadeva ad his many disciples were all historical personalities,
and they were very kind and sympathetic toward the fallen souls of this
age of Kali. As such, the Puriir-as and Mahiibhiirata were made fro m related
historical facts which explained the teaching of the four Vedas. There is no
point in doubting the authority of the Puriir-as and Mahiibhiirata as parts
and par<_:els of the Vedas. In the Chiindogya Upaniad, the Puriir-as and
Mahabharata, generally known as histories, are mentioned as the fifth
Veda. ccording to Srila ]lva Gosvami, that is the way of ascertaining the
respechve values of the revealed scriptures.

210

[ Canto l, Ch. 4

Srimad-Bhagavatam

Text 23 ]

Appearance of S ri Narada

TEXT 20

211

PURPORT

:('{lfl?.ltltt mn 1
M&I('{(IUi :q q I I o I I

The different Vedas were entrusted to different learned scholars for

development in various ways

rg-yaju-samath arvakhya
vedas catvara uddhrta[l.
itihasa-purar-am ca
paiicamo veda ucyate
rg-yaju[l.-siima-atharva-iikhyii[l.-the names of the four Vedas; vedii[l.
the Vedas; catviira-four; uddh rtii[l.- made into separate parts; itihiisa
historical records (Mahiibhiirata) ; puriir-am ca- and the Puriir-as; paiicama[l.
- the fifth ; veda[!.- the original source of knowledge ; u cyate-is said to be.

TRANSLATION
The four divisions of the original sources of knowledge [ the Vedas ]
were made separately. But the historical facts and authentic stories men
tioned in the Puraas are called the fifth Veda.

atharviingirasiim asit
sumantur daruno munih
itihasa-purar-iinarh
pita me romaharsanah

atharva-the A tharva-veda; angirasiim- unto the !i Angira

; asit was
entrusted; suman tu[l.-also known as Sumantu Muni; darur-a
[i. - seriously
dvotd to the A t arva-veda; mun i[i.- the sage; itihasa-purar-anamof the
histoncal records like the Purar-as; pita-father; me-m ine; romah
arsanahthe !i Romaharpa.

TEXT 2 1

TRANSLATION

: : : : I
q+qIttWI f.twnffi H.fUJ!1 I I I I

The Sumantu Muni Arigira, who was very devotedly engaged was
entrusted with the Atharva-veda. And my father Romaharsana ws entrusted with the Puraas and historical records.

tatrarg-veda-dhara[l. paila[l.
siimago jaimini[l. kavi[l.
vaiSampiiyana evaiko
n4piito yajuam uta

PURPORT

tatra-thereupon ; rg-veda-dhara- professor of the .({g-veda; paila[l.-the

rsi named Paila; siimaga[l.-that of the Siima-veda; jaimini[l.-the ni
amed Jaimini; kavi[i.- highly qualified; vaiSampiiyana[l.-the [i named
VaiSa.mpayana ; eva-only ; ekaft- alone ; n 4riita[l. well versed; yajuiim of
the Yajur-veda; uta-glorified.

TRANSLATION
After the Vedas were divided into four divisions, Paila J.li became the
professor of the J.lg-veda, Jaimini the professor of the Sama-veda, and
VaiSampayana alone became glorified by the Yajur-veda.

In the Sruti-mantras also it is stated that Angira Muni, who strictly

followed the ri gi d principles of the A tharva-vedas, was the leader of the
followers of the A tharva-vedas.

TEXT 23

Oil?t9i".fil:TT I
: '
Hij'Rf
"t4Wll
"'
"t' :tilR

I I I I
..

ta eta !ayo vedam

svarh svarh vyasyann anekadha
s4yai[l. prasiyais tac-ch4yair
vedas te siik hino 'bhavan

212

[ Canto 1 , Ch. 4

Srimad-Bhagavatam

Text 25)

te-they; ete-all these; raya-learned scholars; vedam.the respective

Appearance of Sri Narada

213

TRANSLATION

Vedas; svam svam-in their own entrusted matters; vyasyan- rendered;

anekadhii-m any ; siya* -disciples; prasiya* -grand disciples; tat-siyailJ
-great grand-disciples; vedii tefollowers of the respective Vedas; siikhina

Thus the great sage Vyasadeva, who is very kind to the ignorant
masses, edited the Vedas so they might be assimilated by less intellectual
men.

-different branches; abhavan-thus became.

TRANSLATION

PURPORT

All these learned scholars, in their turn, rendered their entrusted Vedas
unto their many disciples, grand disciples and great grand disciples, and
thus the respective branches of the followers of the Vedas came into being.

The Veda is one, and the reasons for its divisions in many parts are ex
plained herewith. The seed of all knowlegde, or the Veda, is not a subject
matter which can easily be understood by any ordinary man. There is a
stricture that no one should try to learn the Vedas who is not a qualified
briihmar-a. This stricture has been wrongly interpreted in so many ways.
A class of men, who claim brahminical qualification simply by their birth
right in the family of a b riihmar-a, claim that the study of the Vedas is a
monopoly of the briihmar-a caste only. Another section of the people take
this as an injustice to other castes who do not happen to take birth in a
briihmar-a family. But both of them are misguided. The Vedas are sub
jects which had to be explained even to Brahmaji by the Supreme Lord.
Therefore the subject matter is understood by persons with exceptional
qualities of goodness. Persons who are in the modes of passion and ignor
ance are unable to understand the subject matter of the Vedas. The ultimate
goal of Vedic knowledge is Sri KrI).a, the Personality of Godhead. This
Personality is very rarely understood by those who are in the modes
of passion and ignorance. In the Satya-yuga everyone was situated
in the mode of goodness. Gradually the mode of goodness declined
during the Tretii and Dviipara-yugas, and the general mass of people
became corrupt. In the present age the mode of goodness is almost nil,
and so for the general mass of people, the kindhearted, powerful sage
Srila Vyasadeva divided the Vedas in various ways so that they may be
practically followed by less intelligent persons in the modes of passion
and ignorance. It is explained in the next sloka as follows.

PURPORT
The original source of knowledge is the Vedas. There are no branches of
knowledge, either mundane or transcendental , which do not belong to the
original text of the Vedas. They have simply been developed into different
branches. They were originally rendered by great, respectable and learned
professors. In other words, the Vedic knowledge, broken into different
branches by different disciplic successions, has been distributed all over
the world. No one, therefore, can claim independent knowledge beyond
the Vedas.
TEXT 24

IVf W I
Ol{ffi : Oit4ffie: l l
ta eva vedii durmedhair
dhiiryante puruair yathii
evam cakiira bhagaviin
vyiisa krpar-a-v!ltsala

te--that ; eva-certainly; veda- the book of the knowledge ; durmedha*

-by the less intellectual; dhiiryante-can assimilate; purua*- by the man;
yathii-as much as; evam-thus; cakiira-edited; bhagaviin-the powerful;
vyiisa-the great sage of Vyasa; krpar-a-vatsala-very kind to the ignorant
mass.

TEXT 25

- ;p:ft ;r I
;{ +ffi l
m:ij+tR*414

214

Srimad-Bhagavatam

[ Canto 1, Ch. 4

stri-siidra-dvijabandhuniirh
trayi na sru ti-gocarii
karma-sreyasi mu!lhiiniirh
sreya evarh bhaved iha
iti bhiiratam iikhyiinarh
krpayii muninii krtam

stri-the woman class; sudra-the laboring class; dvija-bandhuniim-of

the friends of the twice-born ; trayi- three ; na-not ; sruti-gocarii- for
understanding; karma-in activities; sreyasi-in welfare ; mu!lhiiniim- of the
fools; sreya[t-supreme benefit ; evam-thus; bhavet- achieved; iha-by this;
iti-thus thinking; bhiiratam-the great Mahiibhiirata; iikhyiinam- historical
facts ; kfPayii-out of great mercy ; muninii-by the muni; krtam is
completed.
-

TRANSLATION

Out of compassion, the great sage thought it wise that this would
enable men to achieve the ultimate goal of life. Thus he compiled the
great historical narration called the Mahahharata for women, laborers
and friends of the twice-born.
PURPORT
The friends of the twice-born families are those who are born in the
families of briihmar-as, katriyas and vaiSyas, or the spiritually cultured
families, but they themselves are not equal to their forefathers. Such
descendants are not recognized as such for want of purificatory achieve
ments. The purificatory activities begin even before the birth of a child,
and the seed-giving reformatory process is called Garbhiidhiina-sarhskiira.
One who has not undergone such Garbhiidhiina-sarhskiira, or spiritual
family planning, is not accepted as being of an actual twice-born family.
The Garbhiidhiina-sarhskiira is followed by other purificatory processes
out of which the sacred thread ceremony is one. This is performed at the
time of spiritual initiation. After this particular sarhskiira, one is rightly
called twice-born. One birth is calculated during the seed-givir1.g sarhskiira,
and the second birth is calculated at the time of spiritual initiation. One
who has been able to undergo such important sarhskiiras can be called a
bona fide twice-born.
If the father and the mother do not undertake the process of spiritual
family planning and simply beget children out of passion only, their
children are called dvija-bandhus. These dvija-bandhus are certainly not as

Text 26 ]

Appearance of Sri Narada

215

intelligent as the children o f the regular twice-born families. The dvija

bandhus are classified as sudras and the woman class, who are by nature
less intelligent. The sudras and the woman class do not have to undergo
any sarhskiira save and except the ceremony of marriage.
The less intelligent classes of men, namely women, sudras and un
qualified sons of the higher castes, are devoid of necessary qualifications
to understand the purpose of the transcendental Vedas. For them the
Mahiibhiirata was prepared. The purpose of the Mahiibhiirata is to adminis
ter the purpose of the Vedas, and therefore within this Mahiibhiirata the
summary Veda of Bhagavad-gitii is placed. The less intelligent are more
interested in stories than in philosophy, and therefore the philosophy of
the Vedas in the form of the Bhagavad-gitii is spoken by the Lord Sri
I(fa. Vyasadeva and Lord Kra are both on the transcendental plane,
and therefore they collaborated in doing good to the fallen souls of this
age. The Bhagavad-gitii is the essence of all Vedic knowledge. It is the
first book of spiritual values, as the Upan4ads are. The Vediinta philosophy
is the subject matter for study by the spiritual graduates. Only the post
graduate spiritual student can enter into the spiritual or devotional service
of the Lord. It is a great science, and the great professor is the Lord Him
self in the form of Lord Sri Caitanya Mahiiprabhu, and persons who are
empowered by Him can initiate others in the transcendental loving service
of the Lord.

TEXT 26

cj T: I
T : 1 111
evarh pravrttasya sadii
bhutiiniirh s reyasi dvijii[l.
sarviitmakeniipi yadii
niituyadd hrdayarh tata[l.
evam- thus; pravrttasya-one who is engaged in; sadii- always; bhutiiniim
of the living beings; sreyasi-in the ultimate good ; dvijii[t- 0 twice-born;
sarviitmakena api-by all means; yadii-when; na-not; atuyat-become
satisfied ; hrdayam-mind ; tata[l.-at that time.

TRANSLATION
0 twice-born brahmanas, still his mind was not satisfied, although he
engaged himself in worg for the total welfare of all people.

216

Srimad-Bhagavatam

[ Canto 1 , Ch. 4

PURPORT
Sn Vyasadeva was not satisfied with himself, although he prepared lit
eratures of Vedic value for the all-around welfare of the general mass of
people. It was expected that he would be satisfied by all such activities,
but ultimately he was not satisfied.

TEXT 27

;rffitst(1l
i!_l[ : I
Pl<t4'1. Rffff"ffi(q 1 1'.911
niitiprasidadd hrdaya
sarasvatyiis tate sucau
vitarkayan vivikta-stha
idam coviica dharma-vit

na-not; atiprasidat-very much satisfied; hrdaya-at heart; sarasvatyii[l

- of the River Sarasvati; tate-on the bank of; sucau- being purified;
vitarkayan-having considered; vivik ta-stha-situated in a lonely place;
idam ca- also this; uviica-said; dharma-vit-one who knows what religion is.

TRAN SLATION
Thus the sage, being dissatisfied at heart, at once began to reflect,
because he knew the essence of religion, and he said within himself:

PURPORT
The sage began to search out the cause of not being satisfied at heart.
Perfection is never attained until one is satisfied at heart. This satisfaction
of heart has to be searched out beyond matter.

TEXTS 28-29

l[ijf4*' ft: T 0iru sw;r: I

f.to4J\%i *tiIR't(
1(<16tfq tnll41 31: I
f 1 111

Text 3 0 ]

Appearance o f Sri Narada

217

dhrta-vratena hi mayii
chandiirhsi guravo 'gnaya
miinitii nirvyalikena
grhitarh ciinusiisanam
bhiirata-vyapadesena
hy amnayarthas ca pradarsital
drsyate yatra dharmii.di
stn-siidrii.dibhir ap)' uta

dhrta-vratena-under a strict disciplinary vow; hi- certainly; mayii.- by

me; chandii.rhsi- the Vedic hymns; gurava- the spiritual masters; agnayaft
-the sacrificial fire ; mii.nitii.fl,-properly worshiped; nirvyalikena-without
pretense; grhitam ca-aiso accepted; anusii.sanam- traditional discipline;
bhii ra ta- th e Mahii.bhfirata; vyapadesena-by compilation of; hi-certainly ;
iimniiya-arthaft- import of disciplic succession; ca- and; pradarsita- proper
ly explained ; drsyate- by . what is necessary ; yatra- where ; dharma-adi[l -'-the
path of religion; stn-siidra-iidibhift api-even by women, siidras, etc. ; uta
spoken.
TRANSLATION
I have, under strict disciplinary vows, unpretentiously worshiped the
Vedas, the spiritual master and the altar of sacrifice. I have also abided by
the rulings and have shown the import of disciplic succession through the
explanation of the Mahabharata by which even women, siidras and others
[ friends of the twice-born] can see the path of religion.

PURPORT
No one can understand the import of the Vedas without having under
gone a strict disciplinary vow and disciplic succession. The Vedas, spiritual
masters and sacrificial fire must be worshiped by the desiring candidate.
All these intricacies of Vedic knowledge are systematically presented in the
Mahii.bhiirata for the understanding of the women class, laborer class and
the unqualified members of b rii.hmarw, katriya or vaisya families. In this
age, the Mahii.bhii.rata is more essential than the original Vedas.

TEXT 30

218

Text 3 2 )

[ Canto 1 , Ch_ 4

Srimad-Bhii.gavatam

TRANS LATION

tathiipi bat a me daihyo

hy iitmii caiviitmanii vibhuh
asampanna iviibhiiti
b rahma-varcasya-sat tam aft

This may be because I did not specifically point out the devotional
service of the Lord, which is dear both to perfect beings and the infallible
Lord.

tathiipi- althou gh ; bata- defect ; me mine ; daihya-situated in the

iitmii-living being; ca-and; eva-even ; iitmanii- myself;
vibhu-sufficient; asampanna-wanting in; iva iibhiiti-it appears to be;
brahma-varcasya- of the Vedii.ntists; sattamaft-the supreme.
-

PURPORT

body ; hi- certainly ;

isstisfaction which as being felt by Srila V yasadeva is expressed

T e

herem m his own words. This was felt for the normal condition of the

living being in the devotional service of the Lord. Unless one is fixed in the

TRANSLATION

normal condition of service, neither the Lord nor the living being can

become fully satisfied. This defect was felt by him when Nii.rada Muni, his

I am feeling incomplete, though I myself am fully equipped with

everything required by the Vedas.

spiritual master, reached him. It is described as follows.

TEXT 32

PURPORT

"

pof.
' r: 1
Cf+tt'
$+414IIG\I 5111G\I(H( 11.

Undoubtedly Srila Vyasadeva was complete in all the details of Vedic

achievements. Purification of the living being submerged in matter is made

possible by the prescribed activities in the

219

Appearance of Sri Nii.rada

Vedas, but the ultimate achieve

tasyaivam khilam iitmiinam

manya-miinasya khidyata
k[T)asya niirado 'bhyiigiid
ii.Sramam prag-udahrtam

ment is different. Unless it is attained, the living being, even though fully

equipped, cannot be situated in the transcendentally normal stage. Srila

Vyasadeva appeared to have lost the clue and therefore felt dissatisfaction.

tasya- his; evam- thus ; khilam- inferior; atmiinam soul; manya-miinasya

kh idyata- regretting ; k[T)asya- of Krl).a;
niiradaft abhyiigiit- Nii.rada came there; ii.Sramam-the cottage ; priig- before;
udiih rtam-s aid.

TEXT 31

-thinking within the mind ;

f* 14(1iji '=1 wt fqm: I

fJAT: 4<4i((1ti ij y;ijfit4t: I I I I

TRANSLATION

kim vii bhiigavatii dharma

na priiye[La niriipitii
priyii paramahamsiiniim
ta eva hy acyuta-priyii

As mentioned before, Nii.rada reached the cottage of Kra-dvaipayana

Vyasa on the banks of the Sarasvati just as he was regretting his defects.
PURPORT
The vacuum felt by Vyasadeva was not due to his lack of k nowledge.

kim vii- or; bhiigavatii dharma- devotional actlVlties of the living

beings ; na- not; prayer-a- almost; n iriipit ii- direc ted ; priyii[t- dear;
paramahamsiiniim-of the perfect beings ; te eva- that also ; hi- certainly ;
acyuta- the infallible ; priyii- attractive.

Bhiigavata-dharma is purely devotional service of the Lord to which the

monist has no access. The monist is not counted amongst the parama
harhsas (the most perfect of the renounced order of life). Srimad-

'I

Srlmad-Bhagavatam

220

[Canto l , Ch. 4

Bhiigavatam is full of narrations of the transcendental activities of the

Personality of Godhead. Although Vyasadeva was an empowered Divinity,

he still felt dissatisfaction because in none of his works were the transcen
dental activities of the Lord properly explained. The inspiration was
infused by Sri Kr!!a directly in the heart of Vyasadeva, and thus he felt
the vacuum as explained above. It is definitely expressed herewith that
without transcendental loving service of the Lord, everything is void; but
in the transcendental service of the Lord everything is tangible without
any separate attempt at fruitive work or empiric philosophical speculation.
TEXT 33

%1Frlmf : I
f:rN W'l II II

ij'T

'ffil

tam abhijiiiiya sahasii

pratyu tthiiyagatam munifi,
piijayiimiisa vidhivan
niiradam sura-pujitam
tam abhijiiiiya-seeing the good fortune of his (Narada's) arrival; sahasii
all of a sudden; pratyutthiiya-getting up; i'igatain- arrived at; munift
Vyasadeva; pujayi'imiisa worship ; vidhivat-with the same respect . as is
offered to Vidhi (Brahma) ; niiradam-to Narada; sura-piijitam-worshiped
by the demigods.
-

TRANSLATION
At the auspicious arrival of Sri Narada, Sri Vyasadeva got up respect
fully and worshiped him, giving him veneration equal to that given to
Brahmaji, the creator.
PURPORT
Vidhi means Brahma, the first created living being. He is the original
student as well as professor of the Vedas. He learned it from Sri Kr!la and
taught Narada first. So Narada is the second iiciirya in the line of spiritual
disciplic succession. He is the representative of Brahma, and therefore he
is respected exactly like Brahma, the father of all vidhis (regulations);

Text 33 )

Appearance of Sri Narada

221

similarly all other successive disciples in the chain are also equally respect
ed as representatives of the original spiritual master.
Thus end the Bhaktivedanta purports of the First Canto, Fou rth Chapter,
of Srimad-Bhagavatam, entitled ''Appearance of Sri Niirada. "

CHAPTER FIVE

Narada's Instructions on SrTmad- Bhagavatam

for vvasadeva
TEXT l

ij ij(4tttiht m'M t&t: 1

: 311& 3flif ottqtfOJ: 4tt I I I I
3N

suta uvaca
atha tam sukham asina
upasinarh brhac-chrava[L
devaT'i[L praha viprarirh
vi!'-ii-pii"[ti[t smayann iva
suta[L-Suta; uvaca-said; atka-therefore ; tam-him ; sukham iisina[L
upiisina m unto one sitting nearby; brhat-srava[!.
greatly respected; devari[L- the great Ti among the gods; p raha-said;
viprarim- unto the ni among the briihma[!.as ; vi[!.ii-pii[!.i[L-one who carries
a vi'rtii in his han d ; smayan iva- appa rently smiling.
comfortably seated ;

TRANSLATION
Siita Gosvami said: Thus the sage among the gods [ Narada ] , com
fortably seated and apparently smiling, addressed the r amongst the
brahmas [ V edavyasa] .
PURPORT
Narada was smiling because he well knew the great sage V edavyasa and

the cause of his disappointment. As he

will explain gradually, Vyasadeva's

disappointment was due to insufficiency in presenting the . science of

devotional service. Narada knew the defect, and it was confirmed by the

position of Vyasa.

223

Srimad-Bhagavatam

224

[ Canto 1 , Ch. 5

TEXT 2
qj(iIJ:f

I
ijt n;m et q"T II II

'lm+lllt +rqq-:

qf rrfR:

;:n

niirada uviica
piiriisarya mahii-bhiiga
bhavata[l kaccid iitmanii
parituyati siirira
iitmii miinasa eva vii
iirada[l -Narada; uviica-said ; piirasa rya- 0 son of Parasara ; mahii-bhiiga
bhavata[l-your; kaccit-if it is ; iitmanii-by the
self-realization of; parituyati-does it satisfy ; siirira[l-identify the body ;
iitmii-self; miinasa[l-identifying the mind; eva- certainly ; vii-and.
n

-the greatly fortunate;

TRANSLATION
Addressing Vyasadeva , the son o f Parasara, Narada inquired: Are you
satisfied by identifying with the body or the mind as objects of self
realization?
PURPORT
This was a hint by Narada to V yasadeva regarding the cause of his

despondency. Vyasadeva, as the descendant of Parasara, a greatly powerful

sage, had the privilege of having a great parentage which should not have

given Vyasadeva cause for despondency_ Being a great son of a great father,

he should not have identified the self with the body or the mind. Ordinary
men with a poor fund of knowledge can identify the body as self or the

mind as self, but Vyasadeva should not have done so. One cannot be

cheerful by nature unless one is factually seated in self-realizati on, which

is transcendental to the material body and mind.

TEXT 3

{Q ij+4fSI'ffq ij 'i<1( I
6( 11

11

Plate 1 6 Persons who have lost their vision due to the dense darkness o f ignorance shall
get light out of the Bhagavata Purara. (p. 186)

Plate 1 7 Sukadeva GosviimT was transcendental to sex relations, and he appeared very
innocent. (p. 1 95)

Plate 18 The auspicious arrival of SrT Niirada. (p. 219)

Plate 1 9 The swanlike spiritually advanced men do not take pleasure in dead litera
tures, which are sources of pleasure for men who are spiritually dead. (p. 232)

Plate 20 "0 Narada, I regret that during this lifetime you will not be able to see Me
any more." (p. 297)

At the end of the millennium Narada entered the body of the Perspnality of
Godhead, Narayatta. (p. 305)

Plate 21

Plate 22 Narada Muni is always engaged in chanting the glories of the Lord. (p. 30 7)

Text 4 ]

Narada's Instructions on Srimad-Bhagavatam

225

jijiiiisitarh susampannam
api te mahad-adb hutam
krtaviin bhiiratarh yas tvarh
sarviirtha-parib rrhhitam

>.
, .

jijiiiisitam-fully inquired; susampannam-well versed; ap i- in spite of ;

te- your; mahat-adbhutam-great and wonderful; krtaviin- prepared;
bhiiratam-the Mahiibhiirata ; ya tvam- what you have done ; sarva-artha
including all sequences; parib [rh hitam- elabo rately explained.

TRANSLATION
Your inquiries were full and your studies were also well fulfilled, and
there is no doubt that you have prepared a great and wonderfUl work, the
Mahahharata, which is full of all kinds of Vedic sequences elaborately
explained.
PURPORT
The despondency of Vyasadeva was certainly not due

to

his lack

of

sufficient knowledge because as a student he had fully inquired about the

Vedic literatures, as a result of which the

full explanation of the

Vedas.

Mahiibhiirata is compiled with

jijiiiisitam adhitarh ca
b rahma yat tat saniitanam
tathiipi socasy iitmiinam
akrtiirtha iva prabho

Plate 23 Arjuna severed both hair and jewel form the head of Asvatthama. (p. 372)

jijii iis itam- deliberated fully well ; adhitam-the knowledge obtained;

yat- wh at ; tat-that; samltanam- eternal;
tathiipi-in spite of that; s o casi lamenting; iitmiinam-unto self; akrta
artha-undone; iva- like; prabh o- my dear sir.
ca- and; brahma-the Absolute;

226

Srimad-Bhagavatam

[ Canto I, Ch. 5

TRANSLATION
you have fully delineated the subject of impersonal Brahman as well
the knowledge derived therefrom. In spite of all this, why should you
be desponden.t, thinking that yo are undone, my dear prabhu.

Text 6 )

Narada's Instructions on Srimad-Bhagavatam

to your being the offspring of one [Brahma ] who is self-born [without

mundane father and mother ] .

as

PURPORT
The Vediinta-sutra or Brahma-sutra compiled by Sri Vyasadeva is the
full deliberation of the impersonal absolute feature, and it is accepted as
the most exalted philosophical exposition in the world. It covers the
subject of eternity, and the methods are scholarly. So there cannot be
any doubt about the transcendental scholarship of Vyasadeva. So why
should he lament?

PURPORT
In the material world everyone is engrossed with the idea of identifying
the body or the mind with the self. As such, all knowledge disseminated in
the material world is related either with the body or with the mind, and
that is the root cause of all despondencies. This is not always detected,
even though one may be the greatest erudite scholar in materialistic
knowledge. It is good, therefore, to approach a personality like Narada to
solve the root cause of all despondencies. Why Narada should be ap
proached is explained below.

TEXT 5

lf
;nw qf(ij lf I
..... .
ijw:i(+to:tt'ffi'i''II\:FIN
CZl+t msq_ I I 11
vyiisa uviica
asty eva me sarvam idarh tvayok tarh
tathiipi niitmii parituyate me
tan-mulam avyaktam agiidha-bodharh
p[cchiimahe tviitma-bhaviitma-bhutam
vyiisa"{l.- Vyasa; uviica-said; asti-there is ; eva- certainly; me-mine;
sarvam- all; idam- this ; tvayii-by you ; uktam-uttered ; tathiipi-and yet;
na- not; iitmii-self; parituyate- does pacify ; me-unto me; tat-of which;
mulam-root; avyak tam-undetected; agiidha- bodham-the man of un
limited knowledge; prcchiimahe-do inquire; tva-unto you ; iitma-bhava
self-born ; iitma-bhutam- offspring.

TRANSLATION
Sri Vyasadeva said: All you have said about me is perfectly correct.
Despite all this, I am not pacified. I therefore question you about the root
cause of my dissatisfaction, for you are a man of unlimited knowledge due

227

TEXT 6

lRT'{
uqru

q(jqn

(1+t(ij!Jij": :
"

sa vai bhaviin veda samasta-guhyam

upiisito yat purua"{l. puriirta"f!.
pariivareso manasaiva viSvarh
srjaty avaty atti gurtair asahga"{l.

sa[z-thus; vai- certainly; bhaviin-yourself; veda-know; samasta-all

inclusive ;guhyam-confidential; upiisitab,-devotee of; yat-because; puruab
-the Personality of Godhead : puriirta"f!.-the oldest; pariivaresa"{l.-the con
troller of the material and spiritual worlds; manasii-mind; eva- only;
viSvam-the universe; srjati-creates; avati atti- annihilates ; gu!taib,-by the
qualitative matter; asahgab-- unattached.
TRANSLATION
My lord ! Everything that is mysterious is known to you because you
worship the creator and destroyer of the material world and the maintainer
of the spiritual world, the original Personality of Godhead, who is tran
scendental to the three modes of material nature.

[Canto l , Ch. 5

Snmad-Bhii.gavatam

228

Text 8 )

Narada's Instructions on Srimad-Bhagavatam

PURPORT

PURPORT
A person who is cent percent engaged in the service of the Lord is the

emblem of all knowledge. Such a devotee of the Lord in full perfection of

devotional service is also perfect by the qualification of the Personality of

Godhead. As such, the eightfold perfections of mystic power

constitute very little of

his

229

T anscende 1tal realizatio , pious activities, worshiping the. Deities,

chanty, mercifulness, nonviOlence and studying the scriptures under

strict disciplinary regulations are always helpful.

(ata-siddhi)

TEXT 8

godly opulence. A devotee like Narada can act

wonderfully by his spiritual perfection, which every individual is trying

to attain. Srila Narada is a cent percent perfect living being, although
not equal to the Personality of Godhead.

TEXT 7

(f41+t('tlit I
;m{Q{ ij:
ir ;:ff+\ Frq:f II

\9

ll

tvam paryatann arka iva tri-lokim

anta5-caro vayur ivatma-siiki
paravare brahmar-i dharmato vratai[t
snatasya me nyunam alam vicakva
tvam-your

goodness;

sri narada uvaca

bhavatanudita-prayam
ya5o bhagavato 'malam
yenaivasau na tuyeta
manye tad-darsanam khilam

fir-

paryatan-traveling; arka[t-the sun ; iva-like;

tri-lokTm- three worlds; anta[t-caral;.-can penetrate into everyone's heart;

vayu[t iva- as good as the all-pervading air; atma-self-realized; siiki-wit

ness; paravare-in the matter of cause and effect; brahmar-i-in the Abso
lute; dharmata[t-under disciplinary regulations; vratai[t-in vow; snatasya
.

having been absorbed in ; me-mine; nyiinam- deficiency ; alam- clearly ;

vicakva-search out.

ri narada[tSii Narada; uviica-said ; bhavatii-by you ; anudita-prayam

bhagavata[t- of the Personality of God

almost not praised; ya.Sa[l.-glories;

head; amalam-spotless ; yena-by which ; iva-certainly ; asau- He, the Per

tuyeta-be pleased ; manye-I think ;

dars anam philosophy ; khilam-inferior.

sonality of G o dhead; na-does not ;

tat-that;

TRANSLATION
Sri Narada said: You have not actually broadcast the sublime and
spotless glories of the Personality of Godhead. That philosophy which
does not satisfy the transcendental senses of the Lord is considered
worthless.
PURPORT

TRANSLATION
Like the sun, your goodness can travel everywhere in the three
worlds, and like the air you can penetrate the internal region of everyone.
As such, you are as good as the all-pervasive Supersoul. Please, therefore,
find out the deficiency in me, despite my being absorbed in transcendence
under disciplinary regulations and vows.

The ternal relation of an individual soul with the Supreme Soul

Personahty of Godhead is constitutionally one of being the eternal servitor

of the eternal master. The Lord has expanded Himself as living beings in

order to accept loving service from them, and this alone can satisfy both

the Lord and the living beings. A scholar like V yasadeva has co mpleted
_
many expanswns of the Vedic literatures, ending with the Vedanta

[ Canto 1,

Sr'imad-Bhagavatam

230

Ch.

Text 10]

Narada's Instructions on Srimad-Bhagavatam

231

philosophy, but none of them have been written directly glorifying the

the Lord in his various editions o f the Puriir-as. He h as certainly, as a matter

transcendental subject of the Absolute have very little attraction without

as many as given to religiosity, economic development, sense gratification

Personality of Godhead. D ry phil osophical speculations even on the

directly dealing with the glorification of the Lord. The Personality of

Godhead is the last word in transcendental realization. The Absolute
realized as impersonal Brahman or localized Supersoul, Paramatma, is less

productive of transcendental bliss than the Supreme Personal realization

of His glories.

The compiler of the

Vediinta-darsana is Vyasadeva himself. Yet he is

troubled, although he is the author. So what sort of transcendental

bliss can be derived by the readers and listeners of

Vedanta which is not

explained directly by Vyasadeva the author? Herein arises the necessity of

explaining

Vediinta-sutra in the form of Srimad-Bhiigavatam by the self

same author.

na-not;

Bhagavad-gitii this fact is clearly mentioned.

After liberation, which is the last item in the line of performing

religiosity, etc., one is engaged in pure devotional service. This is called

brahma-bhuta stage. After attainment of

brahma-bhuta stage, one is satisfied . But satisfaction is the beginning

the stage of self-realization or

fixed up in the transcendental loving service of the Lord. This is the

Bhagavad-gitii. The
brah ma-bhuta

conclusion is that in order to maintain the status quo of the

stage, as also to increase the degree of transcendental realization, it is

recommended by Narada to Vyasadeva that he ( Vyasadeva) should now

eagerly and repeatedly describe the path of devotional service. This would

cure him from gross despondency.

dharma-iidaya-all four principles of religious be

muni-varya-by yourself, the great sage;
described;

pleased substantially without being engaged i n the devotional service of

the L ord. In the

instruction of the Personality of Go dhead in the

yathii dharmiidayas ciirthii

muni-varyiinukirtitii
na tathii viisudevasya
mahimii hy anuvarr-ita

anukirtitii- repeatedly

Lord, he had more or less improperly used his valuable time, and thus he
was despondent. From this it is clearly indicated that no one can be

of transcendental bliss. One should progress by attaining neutrality and

l Ulri)Rtijit I
lija. 'ff n I I I I

yathii-as much as ;

knew very well this difference. And still instead of giving more importance
to the better type of engagement, namely, the devotional service to the

equality in the relative world. And passing this stage of equanimity, one is

havior; ca- and; arthii-purposes;

and salvation. These four items are by far inferior to engagement in the
devotional service of the Lord. Sri Vyasadeva as the authorized scholar

this

TEXT 9

;r

of course, given descriptions of the glories of the Lord (Sri Kra) but not

tathii-in

that

way;

viisudevasya- of the Personality of Godhead Sri J<rI].a; mahimii-glories;

hi-certainly; anuvarr-ita-so constantly described.

TRANSLATION
Although, great sage, you have very broadly described the four
principles beginning with religious performances, you have not described
the glories of the Supreme Personality, Vasudeva.
PURPORT
The prompt diagnosis of Sri" Narada is at once declared. The root cause
of the despondency of Vyasadeva was his deliberate avoidance of glorifying

TEXT 1 0

r;r" mm
qf1:;{ aft I
mu1f.:ij
;r T T(+t9;l: I I o i l
;r

,....

,....

na yad vaca5 citra-padam harer ya5o

jagat-pavitram pragrr-ita karhicit
tad viiyasam tirtham usanti miinasii
na yatra hamsii niramanty usikkayii
na- not ; yat-that ; vaca-vocabulary; citta-padam- dec orative ; hare

of the Lord; yasa- glories; jagat-universe ; pavitram-sanctified; pragrr-ita

-described; karhicit-hardly ; tat-that; viiyasam- crows; tirtham-place of

232

Srlmad-Bhagavatam

pilgrimage;

[Canto 1 ,

Ch.

usanti- think ; manasa[l.- saintly persons; na-not ; yatra-where ;

niramanti- take pleasu re ; usikkayii[t-those

harhsii- all-perfect beings ;

who reside in the transcendental abode.

TRANSLATION
Those words which do not describe the glories of the Lord, who alone
can sanctify the atmosphere of the whole universe, are considered by
saintly persons to be like unto a place of pilgrimage for crows. Since the
all-perfect persons are inhabitants of the transcendental abode, they do not
derive any pleasure there.

Text 1 1 ]

Narada's Instructions on Srimad-Bhagavatam

spiritually advanced men are called also

Crows and swans are not birds of the same feather because of their

compared to

the

crows,

whereas

the all-perfec t saintly persons are

compared to the swans. The crows take pleasure in a place where garbage

is thrown out, just as the passionate fruitive workers take pleasure in wine
and woman and places for gross sense pleasure. The swans do not take

pleasure in the places where crows are assembled for conferences and

meetings. They are instead seen in the atmosphere of natural scenic

beauty where there are transparent reservoirs of water nicely decorated

with stems of lotus flowers in variegated colors of natural beauty. That is

the difference between the two classes of birds.

Nature has influenced different species of life with different mentalities,

and it is not possible to bring them up into the same rank and file.

Similarly, there are different kinds of literature for different types of

men

of different mentality. M ostly the market literatures which attract

men of the crow's categories are literatures containing refused remnants of

sensuous topics. They are generally known as mundane talks in re

lation with the gross body and subtle mind. They are full of sub

ject matter described in decorative language full of mundane similes

and metaphorical arrangements. Yet with all that, they do not glorify

manasa because they always keep

up the standard of transcendental voluntary service to the Lord on the

spiritual plane. This completely forbids fruitive activities for gross bodily

sense satisfaction or subtle speculation of the material egoistic mind.

Social literary men, scientists, mundane poets, theoretical philosophers

and p oliticians who are completely absorbed in the material advancement

of sense pleasure are all dolls of the material energy. They take pleasure

in a place where rejected subject matters are thrown. According to Svami

Sridhara, this is the pleasure of the prostitute hunters.

But literatures which describe the glories of the Lord are enjoyed by

the

paramaharhsas who have grasped the essence of human activities.

PURPORT
different mental attitudes. The fruitive workers or passionate men are

233

TEXT

mFemm
,.....

,.....

11

ii\;rQl

.....

"

T !fTijrtt
'"'

"

"

W\(+{(ri(W{;>{t st;r

fRf't=ij t=ij : I I II

tad-viig-visargo janatiigha-viplavo
yasmin prati-slokam abaddhavaty api
namiiny anan tasya ya.so 'itkitani yat
srvanti gayanti ganti sadhava[t
tat-that; vak- vocabulary ; visa rga [l. - creation; janatii- the people in gen

eral ; agha-sins; viplava[l.-revolutionary ; yasmin-in which ;

prati-slokam

abaddhavati- irregularly composed; api-in spite

anan tasya-of the unlimited Lord;
yasa- glories; a h kitiini- depicted; yat-what ; snwanti-do hear; gayanti
each and every stanza;

of; namani-transcendental names, etc . ;

do sing; granti-do accept ; sadhava[l.-the purified men who are honest.

the L ord. Such poetry and prose, on any subj ect matter, is considered

TRANSLATION

with the swans do not take pleasure in such dead literatures, which are

On the other hand, that literature which is full of descriptions of the

transcendental glories of the name, fame, forms, pastimes, etc., of the
unlimited Supreme Lord is a different creation, full of transcendental
words directed toward bringing about a revolution in the impious lives of
this world's misdirected civilization. Such transcendental literatures, even

decoratio n of a dead body. Spiritually advanced men who are compared

sources of pleasure for men who are spiritually dead. These literatures in

the modes of passion and ignorance are distributed under different labels,
but they can hardly help the spiritual urge of the human being, and thus
the swanlike spiritually advanced men have nothing to do with them. Such

234

Srimad-Bhagavatam

[ Canto

l,

Ch.

though imperfectly composed, are heard, sung and accepted by purified

men who are thoroughly honest .

Text l l ]

Narada's Instructions on Srimad-Bhagavatam

235

there will be a change of heart , and naturally the people in general will

follow them. The mass of people in general are tools in the hands of the
modern politicians and leaders of the people. If there is a change of heart

PURPORT

of the leaders only, certainly there will be a radical change in the atmos

It is a qualification of the great thinkers to pick up the best even from

the worst. It is said that the intelligent man should pick up nectar from a
stock of poison, should accept gold even from a filthy place, should

phere of the world. We know that our honest attempt to present this

great literature conveying transcendental messages for reviving the God

consciousness of the people in general and respiritualizing the world
atmosphere is fraught with many difficulties. Our presenting this matter in

accept a good and qualified wife even from an obscure family and should

adequate language, especially a foreign language, will certainly fail, and

the untouchables. These are some of the ethical instructions for everyone

in every place without exception. But a saint is far above the. level of an

present it in the proper way. But we are sure that with all our faults in this
connection the seriousness of the subject matter will be taken into con

because by broadcasting the holy name and fame of the Supreme Lord,

an honest attempt to glorify the Almighty God. When there is fire in a

propagating the transcendental literatures like Srimad-Bhiigavatam, people

may be foreigners, and yet without knowing the language the victims of

accept a good lesson even from a man or from a teacher who comes from

ordinary man, and he is always absorbed in glorifying the Supreme Lord

the polluted atmosphere of the world will change, and as a result of

will become sane in their transactions. While preparing this com mentation
on this particular stanza of Srimad-Bhiigavatam we have a crisis before us.

Our neighboring friend China has attacked the border of India with a
militaristic spirit . We have practically no business in the political field, yet

we see that previously there were both China and India, and they both

lived peacefully for centuries without ill feeling. The reason is that they

there will be so many literary discrepancies despite our honest attempt to

sideration, and the leaders of society will still accept this due to its being

house, the inmates of the house go out to get help from the neighbors who

the fire express themselves, and the neighbors understand the need, even

though not expressed in the same language. The same spirit of cooperation

is needed to broadcast this transcendental message of the Srimad

Bhiigavatam throughout the p olluted atmosphere of the world. After all, it
is a technical science of spiritual values, and thus we are concerned with

the techniques and not with the language. If the techniques of this great

lived those days in an atmosphere of God consciousness, and every

literature are understood by the people of the world, there will be success.

simpl e, and there was no question of political diplomacy. There is no

all over the world, there is no wonder that a person or a nation attacks

which is not very suitable for habitation, and certainly there is no cause

of Kali or quarrel. The atmosphere is already polluted with corruption of

have discussed, there is always a chance of quarrel on slight provocation.

literatures full of materialistic ideas of sense gratification. The people in

to stop

are polluted they want such literatures. Under the circumstances, transcen

country, over the surface of the world, was God-fearing, purehearted and

cause of quarrel between the two countries of China and India over land

for fighting on this issue_ But due to the age of quarrel , Kali, which we

This is due not to the issue in question, but to the polluted atmosphere of

this age: systematically there is propaganda by a section of people

glorification of the name and fame of the Supreme Lord. Therefore, there
is great need for disseminating the message of Srimad-Bhiigavatam all over

When there are too many materialistic activities by the people in general

another person or nation on slight provocation. That is the rule of this age

all description, and everyone knows it well . There are so many unwanted

general want to read (that is a natural instinct), but because their minds
dental literature like

Srimad-Bhiigavatam will not only diminish the

activities of the corrupt mind of the people in general, but also it will

the world. It is the duty of every responsible Indian to broadcast the

supply food for their hankering after reading some interesting literature.

all the supermost good as well as to bring about the desired peace

is reluctant to take sugar-candy, but we should know that sugar-candy is

transcendental message of Srimad-Bhiigavatam throughout the w orld to do

in the world. Because I ndia has failed in her duty by neglecting this
responsible work , there is so much quarrel and trouble all over the
world. We are confident that if the transcendental message of

Srimad

Bhiigavatam is received only by the leading men of the world, certainly

In the beginning they may not like it because one suffering from j aundice

the only remedy for the j aundice. Similarly, let there be systematic

propaganda for popularizng reading of the Bhagavad-gitii and the Srimad

Bhiigavatam which will act like sugar-candy for the j aundice-like condition

of sense gratification. When men have a taste for this literature, the other

Srimad-Bhagavatam

236

[ Canto I , Ch. 5

literatures, which are catering poison to society, will then auto matically

Text

13]

237

Narada's Instructions on Srimad-Bhagavatam

they are devoid of devo tional service. When speculation on the impersonal

cease.

Brahman is condemned on the above ground, then what to speak of

Srimad-Bhiigavatam,

service. Such speculative knowledge and fruitive work cannot lead one to
the goal of perfection. Fruitive work in which almost all people in general

We are sure, therefore, that everyone in the human society will welcome

even though it is now presented with so many faults,

for it is recommended by Sri Narada, w ho has very kindly appeared in

this chapter.

ordinary fruitive work which is not meant to fulfill the aim of devotional

are engaged is always painful either in the beginning

or

at the end. It can

only be fruitful when made subservient to the devotional service of the

Lord. In the

Bhagavad-gitii

also it is confirmed that the result of such

fruitive work may be offered for the service of the Lord, otherwise it leads

to material bondage. The bona fide enjoyer of the fruitive work is the
Personality of Godhead, and thus when it is engaged for the sense grati
fication of the living beings, it becomes an acute source of trouble.

TEXT
na4karmyam apy acyuta-bhiiva-varjitarh
na sobhate jiiiinam alarh niraiijanam
kuta[l. punafl. sasvad abhadram iSvare
na ciirpitarh karma yad apy akiirartam
na4karmyam-self- reali z ation , being freed from the reactions of frui
ap i- in spite of; acyu ta-the infallible Lord ; bh iiva-conception ;
va ryitam- devoid of; na-does not; sobhate-look well; jiiiinam-transcen
dental knowledge ; alam-by and by ; niraiijanam-free from designations;
kutafl.- where is; puna[l.- again; sasvat- always; abhadram-uncongenial ;
iSvare-unto the Lord ; na-not ; ca- and ; arpi t am- offered; karma,-frui
tive work ; yat api- what is; akiira r am -not fruitive.
tive work ;

TRANS LATION
Knowledge of self-realization, even though freed from all material
affinity, does not look well if devoid of a conception of the Infallible
[ God ] . What, then, is the use of fruitive activities, which are naturally
painful from the very beginning and transient by nature, if they are not
ultilized for the devotional service of the Lord?
PURPORT
As referred to above, not only ordinary literatures devoid of the tran

scendental glorification of the Lord are condemned, but also Vedic

li teratures and speculation on the subj ect of impersonal Brahman when

31'

13

"....
'gf:q: (14Htl :

aR
< m I I Z I I
atho mahii-bhiiga bhaviin amogha-drk
suci-sraviifl. satya-rato dhrta-vrata[l.
urukramasyiikhila-bandha-muktaye
samiidhiniinusmara tad-vice titam
ath o- therefore ; mah ii-bhiiga- highly fortunate; bhavan-yourself;
amogha-drk-the perfect seer; suci- spotless; srava[l.-famous; satya-ratafl.
having taken the vow of truthfulness; dhrta-vrata[l.-fixed in spiritual quali
ties; urukramasya-of the one who performs supernatural activities ( God) ;
akhila-universal ;
bandha-bondage; mu ktaye- for liberation from;
samiidhina-by trance; anusmara- think repeatedly and then describe them ;
tat-vice titam -various pastimes of the Lord.

TRANSLATION

\
\

0 Vyasadeva, your vision is completely perfect. Your good fame is

spotless. You are firm in vow and situated in truthfulness. And thus you
can think of the pastimes of the Lord in trance for the liberation of the
people in general from all material bondage.

238

Srimad-Bhagavatam

[ Canto l , Ch.

239

by liberated souls like Vyasadeva and his bona fide representatives who

People in general have a taste for literatures by instinct. They want to

hear and read from the authorities something about the unknown, but

their taste is exploited by unfortunate literatures which are full of subject

matter for satisfaction of the material senses. Such literatures contain

different kinds of mundane poems and philosophical speculations, more

miiyii,

Narada's Instructions on Srimad-Bhagavatam

transcendental narrations of the pastimes of the Lord can only be described

PURPORT

or less under the influence of

Text 14 ]

ending in sense gratificati on. These

are completely merged in the transcendental loving service of the Lord.

Only to such devotees do the pastimes of the Lord and their transcenden
tal nature become automatically manifest by dint of devotional service.
No one else can either know or describe the acts of the Lord , even if they
speculate on the subject for many, many years. The descriptions of the

Bhiigavatain

are so precise and accurate that whatever has been predicted

decorated to attract the attention of the less intelligent men. Thus the

in this great literature about 5 ,000 years before is now exactly happening.
Therefore, the vision of the author comprehends past, present and future.

without hope of liberation for thousands and thousands of generations.

vision and wisdom, but also in aural reception, in thinking, feeling and all

on such u nfortunate victims of worthless literatures, and thus he advises

perfect senses only can one serve the sense-proprietor, Hrikesa, Sri Kra

literatures, although worthless in the true sense of the term, are variously
attracted living entities are more and more entangled in material bondage

Sri Narada J;ti, being the best amongst the V aiavas, is compassionate

Such liberated persons like V yasadeva are not only perfect by the power of
other sense activities. A liberated person possesses perfect senses, and with

Snmad-Bhiigavatam

Sri Vyasadeva to compose transcendental literature which is not only

the Personality of Godhead.

Srila Vyasadeva or his representatives are qualified because they are

personality Srila Vyasadeva, the compiler of the

attractive but can also actually bring liberation from all kinds of bondage.

rightly trained to see things in true perspective. Srila Vyasadeva and

enment, fixed in their vows due to their devotional service and de

mft ft;r ;:rf:

"NIt4:tij4Wit+tnr :
;r tlifflf :q :fuRrt +tmiN qt<:1t&<:11Rcct4G\4( l i Z 'all

termined to deliver the fallen souls rotting in the m aterial activities.

The fallen souls are very eager to receive novel informations every day,

"'

and the transcendentalists like Vyasadeva or Narada can supply such eager

people in general with u nlimited news from the spiritual world. I n the

it is said that the material world is only a part of the whole

creation and that this earth is only

fragment of the whole material world.

tato 'nyathii kineana yad vivakatalz.

prthag drsas tat-krta-rupa-niimabhilz.
na karhicit kviipi ca dufz.sthitii matir
labheta viitii-hata-nqur iviispadam

There are thousands and thousands of literary men all over the world,

and they have created many, many thousands of literary works for the

information of the people in general for thousands and thousands of

years. U nfortunately none of them have brought peace and tranquility on

the earth. This is due to a spiritual vacuum in those literatures; therefore

the

Vedic

Bhiigavatam,

literatures,

especially the

Bhagavad-gitii

and

the

Srimad

are specifically recommended to the suffering humanity to

bring about the desired effect of liberation from the pangs of material
civilization, which is eating the vital part of the human energy. The

Bhagavad-gitii

is the spoken message of the Lord Himself recorded by

V yasadeva, and

theSrimad-Bhiigavatam

i s the transcendental narration of

tatalz.-from that; anyathii-apart; kiiicana-something;

ever; vivakatalz.- desiring to describe; prthak -separate ly ;

ing desires of the living being for eternal peace and liberation from miseries.

is, therefore, meant for all the living beings all over

the universe for total liberation from all kinds of material bondage. Such

yat-whatso

drsafz.-vision ; tat
krta-reactionary to that; rii.pa-form ; niimabhifz.-by names; na karhicit
never; kviipi-any; ca-and; dufz.sthitii matifz.-oscillating mind; labheta
gains ; viitii-hata-troubled by the wind ; naulz.- boat ; iva- like; iispadam

place.

the activities of the same Lord Kra which alone can satisfy the hanker

Srimad-Bhiigavatam

Vedas.

TEXT 14

his representatives are pure in thought due to their spiritual enlight

Bhagavad-gitii

is, therefore, the perfect

descripti on of the all-perfect Personality of Godhead by the all-perfect

TRANSLATION

Whatever you desire to describe, which is separate in vision from the

Lord, simply reacts, with different forms, names and results, to agitate the

mind

as

the wind agitates a boat which has no resting place.

Srimad-Bhagavatam

240

[Canto l, Ch. 5

"PURPORT
Sri Vyasadeva is the editor of all descriptions of the Vedic literatures,
and thus he has described transcendental realization in different ways,
namely by fruitive activities, specualtive knowledge, mystic power and
devotional service. Besides that, in his various Pura(laS he has recommended
the worship of so many demigods in different forms and names. The result
is that people in general are puzzled how to fix up their minds in the ser
vice of the Lord ; they are always disturbed to find out the real path of
self-realization. Sri:la Naradadeva is stressing this particular defect in the
Vedic literatures compiled by Vyasadeva, and thus he is trying to empha
size describing everything in relation with the Supreme Lord, and no one
else. In fact, there is nothing existent except the Lord. The Lord is mani
fested in different expansions. He is the root of the complete tree. He is
the stomach of the complete body. As such, pouring water on the root is.
the right process to water the tree, as much as feeding the stomach supplies
energy to all the parts of the body. Sri:la Vyasadeva should not ave co
piled any Puriirws other than the Bhiigavata P riia because a shght eIa
_
tion from that may create havoc for self-realiZatiOn. If a shght
deVIation
can create such havoc, then what to speak of deliberate expansion of the
separatist idea from the Absolute Truth Personality of Godhead. The most
defective part of worshiping demigods is that it creates a definite concep
tion of pantheism, ending disastrously in many religious sects detrimental
to the progress of the principles of the Bhagavatam, which alone can give
the accurate direction for self-realization in eternal relation with the Per
sonality of Godhead by devotional service in transcendental love. The
example of the boat disturbed by whirling wind is suitable in this respect.
The diverted mind of the pantheist can never reach to the perfection of
self-realization due to the disturbed condition of the selection of object.

TEXT 1 5

Rid

sll6:

Olff: l
:qji}:f4dt : f
;r f;r;rWJi ;r: II '-\ U

jugupsitarh dharma-krte 'nusiisataft

sva-bhava-raktasya mahiin vyatikramaft
yad-viikyato dharma ititaraft s thito
na manyate tasya niviirartarh janaft

Text 15)

Nilrada's Instructions on Srimad-Bhagavatam

241

jugupsitam-verily condemned; dharma-krte-for the matter of religion;

anusiisataft-instruction ; sva-bhiiva-rak tasya-naturally inclined; mahan
great ; vyatikramaft-unreasonable; yat-viikyataft-under whose instruction;
dharmaft-religion ; iti- it is thus; itaraft-the people in general ; sthitaft
fixed ; na-do not; manyate-think; tasya-of that; niviirartam-prohibition;
janaft- they.

TRANSLATION
The people in general are naturally inclined to enjoy, and you have
encouraged them in that way in the name of religion. This is verily con
demned and is quite unreasonable. Because they are guided under your
instructions, they will accept such activities in the name of religion and
will hardly care for prohibitions.
PURPORT
Snia Vyasadeva 's compilation of different Vedic literatures on the basis
of regulated performances of fruitive activities as depicted in the Mahii
bhiirata and other literature is condemned herewith by Sri:la Narada. The
human beings, by long material association, life after life, have a natural
inclination, by practice, to endeavor to lord it over material energy. They
have no sense of the responsibility of human life. This human form of life
is a chance to get out of the clutches of illusory matter. The Vedas are
meant for going back to Godhead, going back home. To revolve in the
cycle of transmigration in a series of lives numbering 8,400,000 is an im
prisoned life for the condemned conditioned souls. The human form of
life is a chance to get out of this imprisoned life , and as such the only
occupation of the human being is to reestablish his lost 'relalionship with
God. Under the circumstances, one should never be encouraged in making
a plan for sense enjoyment in the name of religious functions. Such diver
sion of the human energy results in a misguided civilization. Sri:la Vyasa
deva is the authority in Vedic explanations in the Mahiibhiirata, etc., and
his encouragement in sense enjoyment in some form or other is a great
barrier for spiritual advancement because the people in general will not
agree to renounce material activities which hold them in material bondage.
At a certain stage of human civilization, such material activities in the name
of religion (as sacrificing animals in the name of yajna) were too much
rampant. The Lord incarnated Himself as Buddha and decried the authority
of the Vedas to stop animal sacrifice in the name of religion . This was

242

Srimad-Bhagavatam

[ Canto 1, Ch. 5

foreseen by Narada, and therefore he condemned such literatures. The

flesh-eaters still continue to perform animal sacrifice before some demigod
or goddess in the name of religion because in some of the Vedic literatures
such regulated sacrifice is recommended. They are s.o recommended to dis
courage flesh-eating, but gradually the purpose of such religious activities
is forgotten, and the slaughterhouse becomes prominent. This is because
foolish materialistic men do not care to listen to others who are actually in
a position to explain the Vedic rites.
In the Vedas it is distinctly said that the perfection of life is never to be
attained either by voluminous work, or by accumulation of wealth or even
by increasing the number of population. But it is so attained only by
renunciation. The materialistic men do not care to listen to such injunc
tions. According to them, the so-called renounced order of life is meant for
those who are unable to earn their livelihood because of some corporeal
defects, or for persons who have failed to achieve prosperity in family life.
In histories like the Mahiibhiirata, of course, there are topics on tran
scendental subj ects along with material topics. The Bhagavad-gitii is there
in the Mahiibhiirata. The whole idea of the Mahiibhiirata is culminated in
the ultimate instructions of the Bhagavad-gitii, that one should relinquish
all other engagements and should engage oneself solely and fully in sur
rendering unto the lotus feet of Lord- Sri KrIJ.a. But men with materialistic
tendencies are more attracted to politics, economics and philanthropic
activities mentioned in the Mahiibhiirata than to the principal topic,
namely the Bhagavad-gitii. This compromising spirit of Vyasadeva is
directly condemned by Narada, who advises him to directly proclaim that
the prime necessity of human life is to realize one's eternal relation with
the Lord and thus surrender unto Him without delay.
A patient suffering from a particular type of malady is almost always
inclined to accept eatables which are forbidden for him. The expert
physician does not make any compromise with the patient by allowing
him to take partially what he should not at all take. In the Bhagavad-gitii
it is also said that a man attached to fruitive work should not be discour
aged from his occupation, for gradually he may be elevated to the position
of self-realization. This is sometimes applicable for those who are only dry
empiric philosophers without spiritual realization . But those who are in
the devotional line need not be always so advised.
TEXT 1 6

Rr
(lr(jqj(

(J: I

Text 1 6 ]

Narada's Instructions o n Srimad-Bhagavatam

243 .

vicakarto'syiirhati vediturh vibhor

ananta-piirasya nivrttita sukham
pravarta-miinasya gu[Lair aniitmanas
tato bhaviin darsaya cetitarh vibho
vicakarta-very expert; asya-of him ; arhati- deserves; veditum- to
understand; vibho-of the Lord; ananta-piirasya- of the unlimited;
nivrttita-retired from; sukham-material happiness ; pravarta-miinasya
those who are attached to ; gurta0-by the material qualities; aniitmana[l.
devoid of knowledge in spiritual value ; tata.:... therefore; bhaviin-your
goodness; darsaya-show the ways; cetitam-activities; vibho-of the
Lord.
TRANSLATION
The Supreme Lord is unlimited. Only a very expert personality,
retired from the activities of material happiness, deserves to understand
this knowledge of spiritual values. Therefore those who are not so well
situated, due to material attachment, should be shown the ways of
transcendental realization, by your goodness, through descriptions of the
transcendental activities of the Supreme Lord.
PURPORT
Theological science is a difficult subject, especially when it deals with
the transcendental nature of God. It is not a subj ect matter to be under
stood by persons who are too much attached to material activities. Only
the very expert, who have almost retired from materialistic activities by
culture of spiritual knowledge, can be admitted to the study of this great
science. In the Bhagavad-gitii it is clearly stated that out of many hundreds
and thousands of men only one person deserves to enter into transcendental
realization. And out of many thousands of such transcendentally realized
persons, only a few can understand the theological science specifically
dealing with God as a person. Sri Vyasadeva is therefore advised by Narada
to describe the science of God directly by relating His transcendental
activities. Vyasadeva is himself a personality expert in this science, and he
is unattached to material enjoyment. Therefore he is the right person to
describe it, and Sukadeva Gosvami, the son of Vyasadeva, is the right per-

Srimad-Bhagavatam

244
son to receive it.

Srimad-Bhiigavatam

[ Canto

1,

Ch.

Text

18]

Narada's Instructions o n Srimad-Bhagavatam

is the topmost theological science,

TRANSLATI O N

and therefore it can react on the laymen as medicinal doses. Because it

contains the transcendental activities of the Lord, there is no difference

between the Lord and the literature. The literature is the factual literary

incarnation of the Lord. So the laymen can hear the narration of the

activities of the Lord. Thereby they are able to associate with the Lord and

thus gradually become purified from material diseases. The expert devotees

also can discover novel ways and means to convert the nondevotees in

One

who has forsaken his material occupations to engage in the

devotional service of the Lord

it into the dull brains of the materialistic population. Such transcendental

activities of the devotees for the service of the Lord can bring a new order
of life to the foolish society of materialistic men. Lord Sri Caitanya

sometimes fall down while in an

other hand, a nondevotee, though

does not gain anything.

fully

On the

engaged in occupational duties,

PURPORT
As far as the duties of mankind are concerned, there are innumerable

duties. Every man is duty-bound not only to his parents, family members,

society, country, humanity, other living beings, the demigods, etc., but

Mahaprabhu and His subsequent followers exhibited expert dexterity in

also to the great philosophers, poets, scientists, etc. It is enjoined in the

terialistic men of this age of quarrel into order for peaceful life and

service of the Lord. So if one does so and becomes successful in the

this connection. By following the same method, one can bring the ma

transcendental realization.

't

'fi

many other reasons, he falls down from the path of service by undesirable

association. There are so many instances of this in the histories. Bharata

+.f(OII

Maharaja was obliged to take his birth as a stag due to his intimate attach

f
('

('

3lllll :

ment to a stag. He thought of this stag when he died. As such, in the next

1 1 \911

tyaktvii sva-dharmarit caraiimbujam harer

bhajann apakvo 'tha patet tato yadi
yatra kva viibhadram abhiid amuya kim
ko viirtha iipto'bhajatiim sva-dharmatafi.
tyak tvii-having forsaken ; sva-dharmam-one's own occupational en
gagement; carap.ii-ambujam-the lotus feet ; hare [I. - of Hari (the Lord) ;

apakva[l.-- immature; atka

for the matter of; patet- falls down ; tata- from that place; yadi- if; yatra
whereupon ; kva- what sort of; vii- or (used sarcastically) ; abhadram
unfavorable ; abhiit-shall happen ; amuya- of him ; kim- nothing; ka vii
artha- what interest; iipta [l.- obtained ; abhajatiim-of the nondevotee; sva
bhaian- in

discharge of his devotional service unto the Lord, it is well and good. But

the Lord by some temporary sentiment, and in the long run, due to so

qit

scriptures that one can relinquish .all such duties and surrender unto the

it so happens sometimes that one surrenders himself unto the service of

TEXT 1 7

the course of devotional service;

dharmata[l.-being engaged in occupational service.

may

immature stage, yet there is no danger of his being unsuccessful.

terms of particular time and circumstance. D evotional service is dynamic

activity, and the expert devotees can find out competent means to inject

245

birth he became a stag, although he did not forget the incidence of his
previous birth. Similarly, Citraketu also fell down due to his offenses at

the feet of Siva. But in spite of all this, the stress is given here to surrender

ing unto the lotus feet of the Lord, even if there is a chance of falling
down. Because, even though one falls down from the prescribed duties of

devotional service, he will never forget the lotus feet of the Lord. Once

engaged in the devotional service of the Lord, one will continue the service

in all circumstances. In the

Bhagavad-gitii it is

said that even a small quan

tity of devotional service can save one from the most dangerous position.

There are many instances of such examples in history. Aj amila is one of

them. Aj amila in his early life was a devotee, but in his youth he fell down.
Still he was saved by the Lord at the end.

TEXT 18

tiT:
hf\4\ijlflq4\:'l : I

246

Srimad-Bhagavatam

[Canto 1 , Ch. 5

tasyaiva heto[l, prayateta kovido

na labhyate yad-bhramatiim upary adha[l,
tal-labhyate du[l,khavad anyata[l, sukham
kiilena sarvatra gabhira-ramhasii
tasya- for that purpose; eva-only; heto[l,-reason; prayateta-should en
deavor; k ovida[l,- one who is philosophically inclined; na not; labhyate
is not obtained; yat-what; bhramatiim wandering; upari adha[l,-from top
to bottom ; tat- that ; labhyate-can be obtained; du[l,khavat-like the mis
eries; anyata[l,-as a result of previous work; sukham-sense enjoyment;
kiilena-in course of time; sarvatra-everywhere ; gabhira- subtle; ramhasii
progress.
-

TRANSLATION
Persons who are actually intelligent and philosophically inclined
should endeavor only for that purposeful end which is not obtainable
even by wandering from the topmost planet [ Brahmaloka] down to the
lowest planet [ Patala] . As far as happiness derived from sense enjoyment
is concerned, it can be obtained automatically in course of time, just as in
course of time we obtain miseries even though we do not desire them.
PURPORT
Every man everywhere is trying to obtain the greatest amount of sense
enjoyment by various endeavors. Some of them are busy engaged in trade,
industry, economic development, political supremacy, etc., and some of
them are engaged in fruitive work to become happy in the next life by
attaining higher planets. It is said that in the moon the inhabitants are fit
for greater sense enjoyment by drinking soma-rasa, and the Pitrloka is
obtained by good charitable work. So there are various programs for sense
enjoyment, either during this life or in the life after death. Some are trying
to reach the moon or other planets by some mechanical arrangement, for
they are very anxious to get into such planets without doing good work.
But it is not to happen. By the law of the Supreme, different places are
meant for different grades of living beings according to the work they
might have performed. By good work only, as prescribed in the scriptures,

Text 1 9 ]

Narada's Instructions on Srimad-Bhagavatam

24 7

one can obtain birth in a good family, opulence, good education and good
bodily features. We see also that even in this life one obtains a good
education or money or bodily beauty. Similarly, in our next birth we get
such desirable positions only by good work. Otherwise, it would not so
happen that two persons born in the same place, at the same time are seen
differently placed according to previous work. But all such material posi
tions are not permanent. The positions in the topmost Brahmaloka and in
the lowest Patala are also changeable according to our own work. The
philosophically inclined person must not be tempted by such changeable
positions. He should try to get into the permanent life of bliss and
knowledge where he will not be forced to come back again to the miserable
material world, either in this or that planet. Miseries and mixed happiness
are two features of material life, and they are obtained in Brahmaloka and
in other lokas also. They are obtained in the life of the demigods and also
in the life of the dogs and hogs. The miseries and mixed happiness of all
living beings are only of different degree and quality, but no one is free
from the miseries or birth, death, old age and disease. Similarly, everyone
has his destined happiness also. No one can get more or less of these things
simply by personal endeavors. Even if they are obtained, they can be lost
again. One should not, therefore, waste time with these flimsy things, but
one should only endeavor to go back to Godhead. That should be the
mission of everyone's life.
TEXT 1 9
..1:1

"'

wr q wrr TQ

*41li4'Ji

..fto:G:?i04rtt (tl{ I

:lrl<ijjl'r.:(W
'U=tr.rfj

rr: 11. 1 1
na vai jano jii.tu kathaiicaniivrajen
mukunda-sevy anyavad anga samsrtim
smaran mukundiingh ry-upaguhanam punar
vihiitum icchenna rasa-graho jana[l,
nanever; vai-certainly; jana[l,-a person; jiitu-at any time; kathaiicana
-somehow or other; iivrajet-does not undergo; mukunda-sevi-the devotee
of the Lord; anyavat-like others; anga-0 my dear; samsrtim-material ex
istence; smaran- remembering; mukunda-anghri-the lotus feet of the Lord;

248

Srimad-Bhiigavatam

[Canto 1 , Ch. 5

upaguhanam- embracing ; puna - again ; vih atum- willing to give up;

icchet- desire ; na- never ; rasagraha-one who has relished the mellow ;
jana- person.

TRANSLATION
My dear Vyiisa, even though a devotee of Lord Kra sometimes falls
down somehow or other, he certainly does not undergo material existence
like others [ fruitive workers, etc. ] because a person who has once relished
the taste of the lotus feet of the Lord can do nothing but remember that
ecstasy again and again.
PURPORT
A devotee of the Lord automatically becomes uninterested in the en
chantment of material existence because he is rasa-graha, or one who has
tasted the sweetness of the lotus feet of Lord Kra. There are certainly
many instances where devotees of the Lord have fallen down due to
uncongenial association, just like fruitive workers, who are always prone to
degradation. But even though he falls down, a devotee is never to be con
sidered the same as a fallen karmi. A karmi suffers the result of his own
fruitive reactions, whereas a devotee is reformed by chastisement directed
by the Lord Himself. The sufferings of an orphan and the sufferings of a
beloved child of a king are not one and the same. An orphan is really poor
because he has no one to take care of him , but a beloved son of a rich man,
although he appears to be on the same level as the orphan, is always under
the vigilance of his capable father. A devotee of th Lord, due to wrong
association, sometimes imitates the fruitive workers.. The fruitive workers
want to lord it over the material world. Similarly, a neophyte devotee
foolishly thinks of accumulating some material power in exchange for
devotional service. Such foolish devotees are sometimes put into difficulty
by the Lord Himself. As a special favor, He may remove all material
paraphernalia. By such action, the bewildered devotee is forsaken by all
friends and relatives, and so he comes to his senses again by the mercy of
the Lord and is set right to execute his devotional service.
In the Bhagvad-gitii it is also said that such fallen devotees are given a
chance t o take birth i n a family of highly qualified briihmaras or in a rich
mercantile family. A devotee in such a position is not as fortunate as one
who is chastised by the Lord and put into a position seemingly of helpless-

Text 20 ]

Niirada's Instructions on Srimad-Bhagavatam

249

ness. The devotee who becomes helpless by the will of the Lord is more
fortunate than those who are born in good families. The fallen devotees
born in a good family may forget the lotus feet of the Lord because they
are less fortunate, but the devotee who is put into a forlorn condition is
more fortunate because he swiftly returns to the lotus feet of the Lord,
thinking himself helpless all round.
Pure devotional service is so spiritually relishable that a devotee becomes
automatically uninterested in material enj oyment. That is the sign of
perfection in progressive devotional service. A pure devotee continuously
remembers the lotus feet of Lord Sri Kr!la and does not forget Him even
for a moment, not even in exchange for all the opulence of the three
worlds.

TEXT 20

ft m +({f%rn
'JIII"'lrn I
ijf:: l{Cf ij
: 54G;f(Rt( l l o l t

idarh h i viSvarh bhagaviin ivetaro

yato jagat-sthiina-nirodha-sambhavii
tadd hi svayarh veda bhaviirhs tathiipi te
priidesa- miitrarh bhavata pradar8itam
idam-this; hi-all; viSvam-cosmos; bhagaviin-the Supreme L ord; iva
almost the same; itara[l- different from; yata[l-from whom ; jagat-the
worlds; sthiina- exist; nirodha-annihilation ; sambhavii[l-creation; tat hi
-all about; svayam-personally; veda- know ; bhaviin-you r good self;
tathiipi-still ; te-unto your; priidesa-miitram-a synopsis only; bhavata[l
unto you ; pradar8itam- exp1ained .

TRANSLATION
The Supreme Lord Personality of Godhead is Himself this cosmos,
and still He is aloof from it. From Him only this cosmic manifestation has
emanated, in Him it rests, and unto Him it enters after annihilation. Your
good self knows all about this. I have only given a synopsis.

250

Srimad-Bhagavatam

[ Canto

1,

Ch.

Text

21 J

251

Narada's I nstructions on Srimad-Bhagavatam

energies. Thus the living being is also identical with the Lord. But he is

PURPORT

never equal or superior to the Personality of Godhead. The Lord and

For a pure devotee, the conception of Mukunda Lord Sri KfI)a is both

living beings are all individual persons. With the help of the material

personal and impersonal. The impersonal cosmic situation is also Mukunda

energies the living beings are also creating something, but none of their

is a complete unit, whereas the leaves and the branches of the tree are
emanated parts and parcels of the tree. The leaves and branches of the tree

being may create a small playful sputnik and may throw it into outer
space, but that does not mean that he can create a planet like the earth or

The Vedic version that the whole cosmic creation is nothing but Brahman

knowledge claim to be equal to the Lord. They are never equal to the

because it is the emanation of the energy of Mukunda. For example, a tree

are also the tree, but the tree itself is neither the leaves nor the branches.
means that since everything is emanating from the Supreme Brahman,

nothing is apart from Him . Similarly , the part and parcel hands and legs

creations are equal or superior to the creations of the Lord. The human

moon and float it in the air as the Lord does. l\le n with a poor fund of

Lord. This is never to be. The human being, after attaining complete
perfection, may achieve a large percentage of the qualities of the Lord

nor the legs. The Lord is the transcendental form of eternity , cognition

(say up to 78%), but it is never possible to surpass the Lord or to become

equal with Him. In a diseased condition only the foolish being claims to be

partially eternal, full of knowledge and beautiful also. The captivated con

misguided living beings, therefore, must accept the supremacy of the Lord

are called the body, but the body as the whole unit is neither the hands

and beauty. And thus the creation of the energy of the Lord appears to be
ditioned souls under the influence of the external energy

miiyii

are there

one with the Lord and thus becomes misled by the illusory energy. The

and agree to render loving service to Him. For this they have been created .

fore entrapped in the network of the material nature. They accept this as

Without this, there cannot be any peace or tranquility in the world. Srila

cause. N or have they information that the parts and parcels of the body,

In the

all in all , for they have no inormation of the Lord who is the primeval

being detached from the whole body , are no longer the same hand or leg
as when attached to the body . Similarly, a godless civilization detached

Vyasadeva is advised by Srila Narada to expand this idea in the

Bhagavad-gitii

the lotus feet of the Lord. That is the only business of the perfect human

being.

from the transcendental loving service of the Supreme Personality of

TEXT 2 1

Godhead is just like a detached hand or leg. Such parts and parcels may
appear like hands and legs, but they have no efficiency. The devotee of the

'R{SI{FJ'"

Lord, Srila Vyasadeva, knows this very well. He is further advised by Snla
Narada to expand the idea so that the entrapped conditioned souls may

3Nf Rf

take lessons from him to understand the Supreme Lord as the primeval
cause.

and thus His supreme energies are always perfect and identical with Him.

nations of the internal and external energies of the Lord. External energy

is comparatively inferior, whereas the internal potency is superior. The

superior energy is living force, and therefore she is completely identical,

energies are neither equal to nor greater than the Lord , who is the genera

electrical energy, however powerful it may be, is always under the control
of the engineer.

The human being and all other living beings are products of His internal

q{+m+t:

;rn:

(f

tvam iitmanii"t miinam avehy amogha-drk

parasya pu rhsa paramii tmana kaliim
ajarh prajiitarh jagata[l, siviiya tan
mahiinubhiiviib hyudayo 'dhigar-yatiim

Both the spiritual and the material skies and their paraphernalia are ema

tor of all energies ; such energies are always under His control, exactly as

"

sN4(0t(iji4( II I I

According to the Vedic version, the Lord is naturally fully powerful,

but the external energy, being inert, is partially identical. But both the

Bhiigavatam.

also the same idea is explained : surrender fully unto

tvam- yourself; iitmanii-by

your own self;

iitmiinam-the

Supersoul;

avehi-search out ; amogha-drk-one who has perfect vision ; parasya-of the

Transcendence; purhsa[l,-Personality of G odhead;

paramiitmana[l,-of

the

Supreme Lord; kaliim-plenary part; ajam- birthless ; prajiitam-have taken

birth ;

jagata[l.-of

the

world ;

siviiya- for

the

well-being;

tat-that;

252

[ Canto l , Ch.

Srimad-Bhagavatam

mahiinubhiiva-of

the

Supreme

Personality

of

Godhead

abhyudaya[l.- pastimes; adhiga!lyatiim- describe most vividly.

Sri

Krl).a;

Text

22]

Niirada's Instructions on Srimad-Bhagavatam

idarh hi purhsas tapasa[l. srutasya vii

svitasya suktasya ca buddhi-dattayo[l. .
avicyuto 'rtha[t kavibhir niriipito
yad-uttamasloka-gu!liinuvar!lanam

TRANSLATION
Your goodness has perfect vision. You yourself can know the Super

soul Personality of Godhead because you are present as the plenary

portion of the Lord. Although you are birthless, you have appeared on this

earth for the well-being of all people. Please, therefore, describe the

transcendental pastimes of the Supreme Personality of Godhead Sri Kra

more vividly.

idam-this ; h i- certainly ;

terities;

srutasya-by

Lord,

who

is

souls are detached from the transcendental loving service of the Lord.

The living entities are parts and parcels of the Lord, and they are eternally
servitors of the Lord. All the Vedic literatures are, therefore, put into

systematic order for the benefit of the fallen souls, and it is the duty of

the fallen souls to take advantage of such literatures and be freed from the

description of the transcendental qualities of.

TRANSLATION

Learned circles have positively concluded that the infallible purpose

of the advancement of knowledge, namely austerities, study of the Vedas,

sacrifice, chanting of hymns and charity, culminates in the transcendentaJ

descriptions of the Lord, who is defined in choice poetry.
PURPORT

bondage of material existence. Although formally Srila Narada i is his

spiritual master, Srila Vyasadeva is not at all dependent on a spiritual

master because in essence he is the spiritual master of everyone else. But

because he is doing the work of an

iiciirya,

he has taught us by his own

conduct that one must have a spiritual master, even though he be God
Hi mself. Lord Sri" Kf!la, Lord Sri" Rama and Lord Sri Caitanya Mahaprabhu,

all incarnations of Godhead, accepted formal spiritual masters, although

by Their transcendental nature They were cognizant of all knowledge.
In order to direct people in general to the lotus feet of Lord Sri Kr!la,

He Himself in the incarnation of Vyasadeva is delineating the transcendental

pastimes of the Lord.

TEXT

culture of such knowledge the human society can attain perfection of life.

This perfection of life culminates in the realization of the Supreme Being

Viwu . The

Sruti

therefore directs that those who are actually advanced in

learning should aspire for the service of Lord Vi!lu. U nfortunately persons

who are enamored by the external beauty of

Vi!lU-miiyii

do not under

stand that culmination of perfection or self-realization depends on Vi!lu

Vi!lU-miiyii

means sense enj oyment, which is transient and miserable.

Vi!lu-miiyii utilize advancement of knowledge

for sense enj oyment. Sri Narada Muni has explained that all parapharnalia

n: :
:q f%<;::q;o(t: I
3tftt;
;Fii : fflft1a1

'{UII?f4Ul'1'(

Human intellect is developed for advancement of learning in art, science,

philosophy, physics, chemistry, psychology , economics, politics, etc. By

Those who are entrapped by

22

iriipita[l. -concluded; yat-what ; uttamasloka

by choice poetry ; gur-a-anuvar(1anam

described

Personality of Godhead Sri KrJa. He descended by his causeless mercy

to deliver the fallen souls in the material world. The fallen and forgotten

fice; suk tasya-spiritual education; ca-and; buddhi-culture of knowledge ;

dattayo[l.-charity ; avicyu ta[t-infallible ; artha[l.-interest; kavibhi[l.-by the
the

Srila Vyasadeva is the empowered plenary portion incarnation of the

purhsa[l.-of everyone ; tapasa[t-by dint of aus

Vedas; vii or; svitasya-sacri

dint of study of the

recognized learned fellow ;

PURPORT

253

of the cosmic u niverse is but an emanation from the Lord out of His

different energies because the Lord has set in motion, by His inco nceivable

energy, actions and reactions of the created manifestation. They have come

to be out of His energy, they rest on His energy, and after annihilation
they merge into Him. Nothing is, therefore, different from Him, but at
the same time the Lord is always different from them.

When advancement of knowledge is applied in the service of the Lord,

the whole process becomes absolute . The Person ality of Godhead, His

254

Srimad-Bhagavatam

[ C anto 1 , Ch_

Text

23 )

Narada's I nstructions on Srimad-Bhagavatam

255

gy and all other branches of knowledge should be wholly and solely

aham-I; purii formerly ; atitabhave-in the previous millenniu m ;

abhavam- became ; mune-of the muni; diisyiifl.- of the maidservant; tu
but; kasyascana certain ; veda-vadinamof the followers of Vedanta ;
niriipitafl.- engage d ; biilakafl.-boy servant ; eva- only; yoginiim-of the devo

may be used i n glorifying the Lord. The fiction writers, poets and

rainy season ; niroivikatiim-living together.

transcendental name, fame, glory, etc., are all non different from Him.
Therefore, all the sages and devotees of the Lord have recommended that
the subject matter of art, science, philosophy, physics, chemistry, psycholo

applied in the service of the Lord. Art, literature, poetry, painting, etc.,

tees; susrii arte-in the service of; priivni- during the four months of the

celebrated literateurs are generally engaged in writing of sensuous subjects,

of

but if they turn towards the service

T RAN SLATI O N

the Lord they can describe the

transcendental pastimes of the Lord. Valmiki was a great poet, and

similarly Vyasadeva is a great writer, and both of them have absolutely

0 Muni, in the last millennium I was born

as

the son of a certain

engaged themselves in delineating the transcendental activities of the Lord,

maidservant engaged in the service of brahmaJ)aS who were following the

philosophy also should be applied in the service of the Lord. There is no

months of the rainy season, I was engaged in their personal service.

and by doing so they have become immortal. Similarly, science and

principles of Vedanta. When they were living together during the four

use presenting dry speculative theories for sense gratification. Philoso phy

PURPORT

and science should be engaged to establish the glory of the Lord. Advanced

people are eager to understand the Absolute Truth through the medium

of science, and therefore a great scientist should endeavor to prove the

existence

of the

Lord on a scientific basis. Similarly, philosophical

speculations should be utilized to establish the Supreme Truth as sentient

and all-powerful. Similarly, all other branches of knowledge should always

be engaged in the service of the Lord. In the

Bhagavad-gitii also

the same

is affirmed. All "knowledge" not engaged in the service of the Lord is but

nescience. Real utilization of advanced knowledge is to establish the glories

The wonder of an atmosphere surcharged with devotional service of

the L ord is briefly described herein by

Sri N arada

Muni. He was the son of

the most insignificant parentage. He was not properly educated. Still, be

cause his complete energy was engaged in the service of the Lord, he

became an immortal sage. Such is the powerful action of devotional

service. The living entities are the marginal energy of the L ord, and

therefore they are meant for being properly utilized in the transcendental

of the Lord, and that is the real import. Scientific knowledge e ngaged in

loving service of the Lord. When this is not done, it is called

or glorification of the Lord.

energy is converted in the service of the Lord instead of in sense enjoyment.

the service of the Lord and all similar activities are all factually

miiyii

3Wlfit

Sri. Narada

Muni in his previous birth, it is

bona fide servants. The Lord says that the service of His servants is greater

aJI q_

miiyii.

is at once dissipated as soon as one's full

clear that the service of the Lord begins with the service of the Lord's

23

Sll

firffl

Therefore the illusion of

From the personal example of

TEXT

Hari-kirtana

than His personal service. Service of the devotee is more valuable than the

;ffiil'lf

f II

aham puriititabhave 'bhavam mune

diisyiistu kasyiiscana veda-viidiniim.
niriipito biilaka eva yoginiim
susriiar-e priiv!i niroivikatiim

service of the Lord. One should therefore choose a bona fide servant of

the Lord constantly engaged in His service and accept such a servant as the
spiritual master and engage himself in his (the spiritual master's) service.

Such a spiritual master is the transparent medium by which to visualize the

Lord who is beyond the conception of the material senses. By service of

the b ona fide spiritual master, the Lord consents to reveal Himself in

proportion to the service rendered. Utilization of the human energy in the

service of the Lord is the progressive path of salvation. The whole cosmic

creation becomes at once identical with the Lord as soon as service in

relation with the Lord is rendered under the guidance of a bona fide

[Canto 1, Ch. 5

Srimad-Bagavatam

256

spiritual master. The expert spiritual master knows the . art f utilizing
everything to glorify the Lord, and therefore under his Idance the
whole world can be turned into the spiritual abode by the diVIne grace of
the Lord's servant.
TEXT

24

+ttifq(1
1Rcc:q,qe
S'i(1$ll"l't;{ts'E4R\f.oc
:q;: ttrt d@'IG>f;{l:
ut Q( 1 1\lll
te mayy apetiikhila-ciipale 'rbhake
diinte 'dh rta-k ridanake 'nuvartini
cakruft k,rp arh yadyapi tulya-darsaniift
susrilamiirte munayo 'lpa-bhirti

te they ; mayi- unto me; apeta not having undergon ; akhila-all kinds
of; ciipale -p roclivities ; arbhake-unto a boy; diinte havmg conrolled he
senses ; adhrta k ridan ake without being accustomed to sporhng habits
anuvartini-obedient; cakruf!.-did bestow; k?Piim-causeless mercy; yadyap t
-although; tulya-da raniilt impartial by nature ; s srilamiirte- ut? the
_
faithful ; munayaft-the muni followers of the Vedanta; alpa-bhat"[tt-one
who does not speak more than required.
-

TRAN S LATIO N
Although they were impartial by nature, those followers of the
ed,
Vedanta blessed me with their causeless mercy. As far as I was concern
was
I was self-controlled and had no attachment for sports, even though I
than
more
speak
not
did
I
and
,
naughty
not
was
I
n,
a boy. In additio
required.
PURPORT

In the Bhagavad-gitii the Lord says, "All the Vedas are searching after
Me." Lord S ri Caitanya says that in the Vedas the subject m atters are
only three, namely to establish the relation of the living enti ies with he
Personality of Godhead, perform the relative duties in devohonal serVIce

Text 25 )

Narada's Instructions on Srimad-Bhagavatam

257

and thus achieve the ultimate goal, back to Godhead. As such, Vediinta
viidi, or the followers of the Vedanta, indicates the pure devotees of the
Personality of Godhead. Such Vediinta-viidi or the bhakti-vediintas are
impartial in distributing the transcendental knowledge of devotional service.
To them no one is enemy or friend ; no one is educated or uneducated .
No one is especially favorable, and no one is unfavorable. The bhak ti
vediintas see the people in genral are wasting time in false sensuous
things. Their business is to get the ignorant mass of people to reestablish
the lost relationship with the Personality of Godhead. By such endeavor,
even the most forgotten soul is roused up to the sense of spiritual life, and
thus being initiated by the bhakti-vediintas, the people in general gradually
progress on the path of transcendental realization. So the Vediinta-viidis
initiated the boy even before he became self-controlled and was detached
from childish sporting, etc. But before the initiation, he (the boy ) became
more and more advanced in discipline, which is very essential for one who
wishes to make progress in the line. In the system of varrtiisrama-dharma,
which is the beginning of actual human life, small boys after five years of
age are sent to become brahmaciiri at the guru's iisrama where these
things are systematically taught to boys, be they king's sons or sons of
ordinary citizens. The training was compulsory not only to create good
citizens of the state, but also to prepare the boy's future life for spiritual
realization. The irresponsible life of sense enjoyment was unknown to the
children of the followers of the varrtiisrama system. The boy was even
injected with spiritual acumen before being placed by the father in the
womb of the mother. Both the father and the mother were responsible for
the boy:'s success in being liberated from the material bondage. That is t he
process of successful family planning. It is to beget children for complete
perfection. Without being self-controlled, without being disciplinary and
without being fully obedient, no one can become successful in following
the instructions of the spiritual master, and without doing so, no one is
able to go back to Godhead.
TEXT 25

aP.4l-.+c({t
iR

1 (1((4l(ijRNt: 1
Nm\(1(1 Qjll<:+t()M: st&lil

Siimad-Bhagavatam

258

[Canto

1,

Ch.

ucch4ta-lepiin anumodito dvijai[l

sakrt sma bhuii.je tad-apiista-kilbia{l.
evam pravrttasya viSuddha-cetasas
tad-dharma eviitma-rucifl prajiiyate
ucchita lepiin -the remnants of foodstuff; anumodita[l-being permit
ted; dvijai[l-by the Vediintist briihmap.as; sak rt-once upon a time; sma
in the past; bhuii.je- took; tat- by that action; apiis ta-eli inated; kilb4alt
-all sins; euam-thus; p avrttasya- being engaged; viSuddha-cetasa[l-of one
whose mind is purified; tat-that particular; dharma-nature; eva-certainly;
iitma-rucifl-transcendental attraction; prajiiyate-was manifested.

Text 26 ]

Narada's Instructions on Siimad-Bhagavatam

259

path of devotional service, one can become attracted, one can have
steadiness, one can have perfect taste, one can have transcendental
emotions, and at last one can be situated on the plane of loving service
of the Lord. All these stages develop by the association of pure devotees,
and that is the purport of this stanza.
TEXT 26

{ISU(

4tull

m:

TRANSLATION
Once only, by their permission, I took the remnants of their food,
and by so doing all my sins were at once eradicated. Thus being engaged,
I became purified in heart, and at that time the very nature of the
transcendentalist became attractive to me.
PURPORT
Pure devotion is as much infectious, in a good sense, as infectious
diseases. A pure devotee is cleared from all kinds of sins. The Personality
of Godhead is the purest entity, and unless one is equally pure from the
infection of material qualities, one cannot become a pure devotee of the
Lord. The bhakti-vediintas as above mentioned were pure devotees, and
the boy became infected with their qualities of purity by their association
and by eating once the remnants of the foodsuff taken by them. Such
remnants may be taken even without permission of the pure devotees.
There are sometimes pseudo-devotees, arid one should be very much
cautious about them. There are many things which hinder one from
entering devotional service. But by the association of pure devotees all
these obstacles are removed. The neophyte devotee becomes practically
enriched with the transcendental qualities of the pure devotee, which
means attraction for the Personality of Godhead's name, fame, quality,
pastimes, etc. Infection of the qualities of the pure devotee n:e.as to
imbibe the taste of pure devotion always in the transcendental actiVIties of
the Personality of Godhead. This transcendental taste at once makes all
material things distasteful. Therefore a pure devotee is not at all attracted
by material activities. After the elimination of all sins or obstacles on the

3f'IJI:qijJ-

: f
it F:
m
:

tatriinvaham k!T}a-kathii[l pragiiyatiim

anugrahep.iisrrwvam mano-harii[l
tii[l sraddhayii me'nupadam viS_rp.vata[l
priyusravasy anga mamiibhavad rucif!,
tatra- thereupon; anu-every day; aham-I ; krrJ.a-kathii[l-narration of
Lord Ktl).a's activities; pragiiyatiim- describing; anugrahep.a-by causeless
mercy ; asrrauam giving aural reception ; manaft -haraft -attractive ; ta
those; sraddhaya respectfully; me-unto me; anupadam -every step;
viSrrvata[l- hearing attentively ;priyasravasi- of the Personality of Godhead;
anga-0 Vyasadeva; mama mine; abhavat-it so became; ruci[t-taste.
-

TRANSLATION
0 Vyasadeva, in that association and by the mercy of those great
Vedantists, I could hear them describe the attractive activities of Lord
Kf!la. And thus listening attentively, my taste for hearing of the Personality
of Godhead increased at every step.

PURPORT
Lord S ri Kr!la the Absolute Personality of Godhead is not only
attractive in His personal features, but also in His transcendental activities.
It is so because the Absolute is absolute by His name, fame, form, pastimes,
entourage, parapharnalia, etc. The Lord descends on this material world
out of His causeless mercy and displays His various transcendental pastimes

258

[ Canto l , Ch . 5

Srimad-Bhagavatam
ucch4ta-lepiin anumodito dvijai[t
sakrt sma bhuiije tad-apiista-kilbia{l.
evam pravrttasya viSuddha-cetasas
tad-dharma eviitma-ruci[t prajiiyate

ucchita lepiin- the remnants of foodstuff; anumodita[t-being permit

ted ; dvijai[t-by the Vediintist briihmarzas; sak rt once upon a time; sma
in the past; bhuiije-took; tat- by that action ; apiista- eliminated; kilb4alt
-all sins; evam- thus; pravrttasya- being engaged; viSuddha-cetasa[t- of one
whose mind is purified; tat-that particular; dharma-nature; eva-certainly ;
iitma-ruci[t-transcendental attraction; prajiiyate- was manifested.

Text 26 )

Narada's Instructions on Srimad-Bhagavatam

path of devotional service, one can become attracted, one can have
steadiness, one can have perfect taste, one can have transcendental
emotions, and at last one can be situated on the plane of loving service
of the Lord. All these stages develop by the association of pure devotees,
and that is the purport of this stanza.
TEXT 26

TRANSLATION
Once only, by their permission, I took the remnants of their food,
and by so doing all my sins were at once eradicated. Thus being engaged,
I became purified in heart, and at that time the very nature of the
transcendentalist became attractive to me.
PURPORT
Pure devotion is as much infectious, in a good sense, as infectious
diseases. A pure devotee is cleared fro m all kinds of sins. The Personality
of Godhead is the purest entity, and unless one is equally pure from the
infection of material qualities, one cannot become a pure devotee of the
Lord. The bhakti-vediintas as above mentioned were pure devotees, and
the boy became infected with their qualities of purity by their association
and by eating once the remnants of the foodsuff taken by them. Such
remnants may be taken even without permission of the pure devotees.
There are sometimes pseudo-devotees, and one should be very much
cautious about them. There are many things which hinder one from
entering devotional service. But by the association of pure devotees all
these obstacles are removed. The neophyte devotee becomes practically
. enriched with the transcendental qualities of the pure devotee, which
means attraction for the Personality of Godhead's name, fame, quality ,
pastimes, etc. Infection of the qualities of the pure devotee eas to
.
imbibe the taste of pure devotion always in the transcendental actiVIties of
the Personality of Godhead. This transcendental taste at once makes all
material things distasteful. Therefore a pure devotee is not at all attracted
by material activities. After the elimination of all sins or obstacles on the

259

ijS(t;<;t( :

+au'(o

m:

: (
it Fr:
m
:

tatriinvaham krgw-kathii[t pragiiyatiim

anugraherziisnwvam mano-harii[t
tii[t sraddhayii me 'nupadam viSrrzvata[t
priyCJ.sravasy anga mamiibhavad ruci[t

tatra-thereupon ; anu-every day ; aham-1 ; k rTJa-kath ii[t- narration of

Lord Ktt;ta's activities; pragiiyatiim- describing ; anugraherza-by causeless
mercy ; asnwvam-giving aural reception; mana[l. harii[l. - attractive; tiilt
those ; sraddhayii-respectfully ; me-unto me; anupadam-every step ;
viSnwata[l.-hearing attentively ;priyasravasi- of the Personality of Godhead ;
anga-0 Vyasadeva ; mama- mine ; abhavat-it so became; ruci[t-taste.
-

TRANSLATION
0 Vyasadeva, in that association and by the mercy of those great
Vedantists, I could hear them describe the attractive activities of Lord
Kr!la. And thus listening attentively, my taste for hearing of the Personality
of Godhead increased at every step.

PURPORT
Lord Sri Kr!la the Absolute Personality of Godhead is not only
attractive in His personal features, hut also in His transcendental activities.
It is so because the Absolute is absolute by His name, fame, form , pastimes,
entourage, paraphamalia, etc. The Lord descends on this material world
out of His causeless mercy and displays His various transcendental pastimes

260

Srimad-Bhagavatam

[ Canto 1, Ch. 5

as a human being so that human beings attracted towards Him become

able to go back to Godhead. Men are naturally apt to hea storis and
narrations of various personalities performing mundane actiVIties Without
knowing that by such association one simply wastes valuable time and also
becomes addicted to the three qualities of mundane nature. Instead of
wasting time one can get spiritual success by tuning his atten!ion to the
transcendental pastimes of the Lord. By hearmg the narration of the
pastimes of the Lord, one contacts directly the Personaty of Godhead,
and, as explained before, by hearing about the Personality of Godhead,
from within, all accumulated sins of the mundane creature are cleared.
Thus being cleared of all sins, the hearer gradually becomes liberated
from mundane association and becomes attracted to the features of the
Lord. Narada Muni has just explained this by his personal experience. The
whole idea is that simply by hearing about the Lord's pastimes one can
become one of the associates of the Lord. Narada Muni has eternal life,
unlimited knowledge and unfathomed bliss, and he can travel all over the
material and spiritual worlds without restriction. One can attain to the
highest perfection of life simply by attentive hearing of the transcen
dental pastimes of the Lord from the right sou ces, as Sri _N araa hear
_
them from the pure devotees (bhakti-vediintas) m his preVIous life. Thts
process of hearing in the association of the devotees, is especially recom
mended in this age of quarrel (Kali).
TEXT 27

6((

mn
:q:ql(it6(1C(ij(<lf+U:q:qI
;mfut ll\911
tasmims tadii labdha-mcer mahii.mate
priyasravasy askhalitii matir mama
yayiiham etat sad-asat sva-miiyayii
pasye mayi brahmar.i kalpitam pare
tasmin-it being so; tadii-at that time ; labdha-achieved; ruce[l.-taste;
mahiimate-great sage; priyasravasi-upo n the Lord; askhalitii mati[l.-un
interrupted attention; mama mine; yayii-by which ; aham-1; etat- all
-

Text 27]

Narada's Instructions on Srimad-Bhagavatam

26 1

these ; sat-asat-gross and subtle; sva-miiyayii-one's own ignorance; pasye

see; mayi-in me; brahmar.i-the Sup_reme; kalpitam-is accepted; pare
in the Transcendence.
TRANSLATION
0 great sage, as soon as I got a taste of the Personality of Godhead,
my attention to hear of the Lord was unflinching. And as my taste
developed, I could realize that it was only in my ignorance that I had
accepted gross and subtle coverings, for both the Lord and I are transcen
dental.

PURPORT
Ignorance in material existence is compared to darkness, and in all
Vedic literatures the Per.sonality of Godhead is compared to the sun.
Wherever there is light there cannot be darkness. Hearing of the Lord's
pastimes is itself transcendental association with the Lord because there
is no difference between the Lord and His transcendental pastimes. To
become associated with the supreme light is to dissipate all ignorance.
By ignorance only the conditioned soul wrongly thinks that both he and
the Lord are products of material nature. But in fact the Personality of
Godhead and the living beings are transcendental, and they have nothing
to do with the material nature. When ignorance is removed and it is
perfectly realized that there is nothing existing withol,lt the Personality of
Godhead, then nescience is removed. Since the gross and the subtle bodies
are emanations from the Personality of Godhead, the knowledge of light
permits one to engage both of them in the service of the Lord. The gross
body should be engaged in acts of rendering service to the L ord (as in
bringing water, cleansing the temple or making obeisances, etc.). The path
of arcana, or worshiping the Lord in the temple, involves engaging one's
gross body in the service of the Lord. Similarly, the subtle mind should
be engaged in hearing the transcendental pastimes of the Lord, thinking
about them, chanting His name, etc. All such activities are transcendental.
None of the gross or subtle senses should otherwise be engaged. Such
realization of transcendental activities is made possible by many, many
years of apprenticeship in the devotional service, but simply attraction of
love to the Personality of Godhead, as it was developed in Narada Muni,
by hearing, is highly effective.

[Canto l, Ch.

Srimad-Bhagavatam

262

TEXT 28

HdlltMEfilt1. -

fei it I

44'414 : TSS'i(ij
ittham sarat-priivnikiiv rtu harer
viSrrwato me nusavam yaso 'malam
samkirtyamiinam munibhir mahiitmabhir
bhakti[t pravrttiitma-rajas-tamopahii

ittham-thus; sarat-autumn; priivrikau-rainy season ;

rtu-two
seasons; hare[t-of the Lord ; viSrzwata[l,-continuously hearing; me
myself; anusavam constantly ; yasaft amalam unadulterated glories ;
samkirtyamiinam-chanted by ; munibhi[t-the great sages ; mahiitmabhift
great souls; bhakti[t-devotional service; pravrttii-began to flow; iitma
living being; raja[l,-mode of passion; tamaft-mode of ignorance; apahii
vanishing.
-

TRANSLATION
Thus during two seasons-the rainy season and autumn-1 had the
opportunity to hear these great-souled sages constantly chant the un
adulterated glories of the Lord Hari. As my devotional service began, the
coverings of the modes of passion and ignorance vanished.
PURPORT
Transcendental loving ser;vice for the Supreme Lord is the natural
inclination of every living being. The instinct is dormant in everyone, hut
due to the association of material nature the modes of passion and
ignorance cover this from time immemorial. If, by the grace of the Lord
and the great-souled devotees of the Lord, a living being becomes fortunate
enough to associate with the unadulterated devotees of the Lord and
gets a chance to hear the unadulterated glories of the Lord, certainly
the flow of devotional service takes place like the flow of a river. As the
river flows on till she reaches the sea, similarly pure devotional service
flows by the association of pure devotees till it reaches the ultimate goal,

Text 29 ]

Narada's Instructions on Srimad-Bhagavatam

263

namely, transcendental love of God. Such a flow of devotional service

cannot stop. On the contrary, it increases more and more without limitation.
The flow of devotional service is so potent that any onlooker also becomes
liberated from the influence of the modes of passion and ignorance. These
two qualities of nature are thus removed, and the living being is liberated,
being situated in his original position.
TEXT 29

itsa<*fi !If R:

tasyaivam me 'nurak tasya
prasritasya hatainasaft
sraddadhiinasya biilasya
diintasyiinucarasya ca

tasya-his; evam-thus; me-mine; anurak tasya-attached to them;

prasritasya-obediently; hata-freed from ; enasa[l, sins; sraddadhiinasya
of the faithful ; biilasya-of the boy ; diintasya -suhj ugated; anucarasya
strictly following the instructions; ca-and.
-

TRANSLATION
I was very much attached to those sages. I was gentle in behavior,
ad my sins were eraicated in their service. In my heart I had strong
fmth m them. I had subjugated the senses, and I was strictly following
them with body and mind.
PURPORT
These are the necessary qualifications of a prospective candidate who
can expect to be elevated to the position of a pure unadulterated devotee.
Such a candidate must seek always the association of pure devotees. One
should not be misled by a pseudo-devotee. He himself must be plain and
gentle to receive the instructions of such a pure devotee. A pure devotee is
a completely surrendered soul unto the Personality of Godhead. He knows
the Personality of Godhead as the supreme proprietor and all others as His
servitors. And by the association of pure devotees only, one can get rid

264

Srimad-Bhagavatam

[ Canto 1, Ch. 5

of all si ns accumulated by mundane association. A neophyte devotee must

faithfully serve the pure devotee, and he should be very much obedient
and strictly follow the instructions. These are the signs of a devotee who is
determined to achieve success even in the existing duration of life.
TEXT 30

311!4l'i4WJ> ttf: a::! I o I I
jiiiinarh guhyatamarh yat tat
siikiid bhagavatoditam
anvavocan gamiyantn{t
k.rpayii dina-vatsalii{t
jiiiinam- knowledge ; guhyatamam- most confidential ; yat- what is; tat
-that; siikat- directly ; bhagavatii uditam- propounded by the Lord Him
self; anvavocan-gave instruction; gam iyanta{t- while dep arting from ;
k [payii- by causeless mercy ; dina-vatsa la{t- those who are very kind to the
poor and meek.

TRANSLATION
As they were leaving, those bhakti-vedantas, who are very kind to
poor-hearted souls, instructed me in that most confidential subject, which
is instructed by the Personality of Godhead Himself.
PURPORT
A pure Vedantist, or a bhak ti-vediinta, instructs followers exactly ac
cording to the instructions of the Lord Himself. The Personality of
Godhead, both in the Bhagavad-gitii and in all other scriptures, has
definitely instructed men to follow the Lord only . The Lord is the
creator, maintainer and annihilator of everything. The whole manifested
creation is existing by His will, and by His will when the whole show will
be finished He will remain in His eternal abode with all His paraphernalia.
Before the creation He was there in the eternal abode, and after the
annihilation He w ill continue to remain. He is not, therefore, one of the
created beings. He is transcendental. In the Bhagavad-gitii the Lord says

Text 31 J

Narada's Instructions on Srimad Bhagavatam

265

that long, long ago , the instruction was imparted to Arjuna, the same was
instructed to the sun-god , and in course of time, the same instruction,
being wrongly handled and being broken, was again reinstructed to Arjuna
because he was His perfect devotee and friend. Therefore, the instruction
of the Lord can be understood by the devotees only and no one else. The
impersonalist, who has no idea of the transcendental form of the Lord,
cannot understand this most confidential message of the Lord. The word
"most confidential" is significant here because knowledge of devotional
service is far, far above knowledge of impersonal Brahman . ]iiiinam means
ordinary knowledge or any branch of knowledge. This knowledge develops
up to the knowledge of impersonal Brahman. Above this, when it is
partially mixed with devotion, such knowledge develops to knowledge of
Paramatma, or the all-pervading Godhead. This is more confidential. But
when such knowledge is turned into pure devotional service and the con
fidential part of transcendental knowledge is attained, it is called the most
confidential knowledge. This most confidential knowledge was im parted
by the Lord to Brahma, Arjuna, Uddhava, etc.
TEXT 3 1

- i!41iji!4 : I
itwf 10f.o<t I I
yenaiviiharh bhagavato
viisudevasya vedhasa{t
miiyiinubhiivam avidarh
yena gacchanti tat-padam

yena- by which; eva-certainly ; aham-1 ; bhagavata{t -of the Person

ality of Godhead; viisudevasya-of Lord Sri KnJa; vedhasa{t- of the su
preme creator; miiyii-energy ; anubhiivam-influence; avidam- easily u nder
stood; yena- by which; gac chanti- they go ; tat-padam-at the lotus feet of
the Lord.
TRANSLATION
By that confidential knowledge, I could understand clearly the in
fluence of the energy of Lord Sri Kra, the creator, maintainer and
annihilator of everything, and knowing that, I could return to Him and
personally meet Him.

266

Srimad Bhagavatam
-

[Canto l, Ch 5
.

PURPORT
By devotional service or by the most confidential knowledge, one can
understand very easily how the different energies of the Lord are working.
One part of energy is manifesting the material world ; the other (superior)
part of His energy is manifesting the spiritual world. And the via medium
energy is manifesting the living entities who are serving either of the above
mentioned energies. The living entities serving material energy are struggling
hard for existence and happiness, which is presented to them as illusion.
But those in the spiritual energy are placed under the direct service of the
Lord in eternal life, complete knowledge and perpetual bliss. The Lord
desires, as He has directly said in the Bhagavad-gitii, that all conditioned
souls, rotting in the kingdom of material energy, come back to Him by
giving up all engagements in the material world. This is the most confiden
tial part of knowledge. But this can be understood only by the pure devo
tees, and only such devotees enter the kingdom of God to see Him person
ally and serve Him personally. The concrete example is Narada Himself,
who attained this stage of eternal knowledge and eternal bliss. And the
ways and means are open to all, provided one agrees to follow in the foot
steps of S ri Narada Muni. According to S ruti, the Supreme Lord has un
limited energies (without effort by Him) and these are described under
three principal headings, as above mentioned.
TEXT 32

Q\64f illfN'314MfiiR(16( I
lflRf illlfur mf'tRrl( II II
etat samsucitam brahmams
tiipatraya-cikitsitam
yadiSvare bhagavati
karma brahmafti bhiivitam

etat-this much; samsucitam-decided by the learned; brahman- 0

briihmarw Vyasa; tiipatraya-three kinds of miseries; cikitsitam-remediai
measures; yat-what ; iSvare-the supreme controller; bhagavati-unto the
Personality of Godhead; karma-one's prescribed activities;- brahmafti- u n
to the great ; bhiivitam-dedicated.

Text 32 )

Narada's Instructions on Srimad-Bhagavatam

267

TRANS LATION
0 Brahmaa Vyasadeva, it is decided by the learned that the best
remedial measure for removing all troubles and miseries is to dedicate

one's activities to the service of the Supreme Lord Personality of Godhead

(Sri Kra] .
PURPORT

Sri Narada Muni personally experienced that the most feasible and
practical way to open the path of salvation or get _ ref from all miseries
of life is to hear submissively the transcendental actlVlhes of the Lord from
the right and bona fide sources. This is the only remedial process. The
entire material existence is full of miseries. Foolish people have manu
factured, out of their tiny brains, many remedial measures for removing
the threefold miseries pertaining to the body and mind, pertaining to the
natural distrubances and in relation with other living beings. The whole
world is struggling very hard to exist out of these miseries, but men do not
know that without the sanction of the Lord no plan or no remedial mea
sure can actually bring about the desired peace and tranquility. The re
medial measure to cure a patient by medical treatment is useless if it is
not sanctioned by the Lord. To cross the river or the ocean by a suitable
boat is no remedial measure if it is not sanctioned by the Lord. We should
know for certain that the Lord is the ultimate sanctioning officer, and we
must therefore dedicate our attempts to the mercy of the Lord for ultimate
success or to get rid of the obstacles on the path of success. The Lord is
all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate
sanctioning agent of all good or bad effects. We should , therefore, len
to dedicate our activities unto the mercy of the Lord and accept Htm
either as impersonal Brahman, localized Paramatma or the Supreme Per
sonality of G odhead. It does not matter what one is. One must dedicate
everything in the service of the Lord. If one is a learned scholar, scientist,
philosopher, poet, etc., then he should employ his learning to establish
the supremacy of the Lord . Try to study the energy of the Lord in every
sphere of life. Do not decry Him and try to become like Him or tak His
position simply by fragmental accumulation of knowledge. If one IS an
administrator, statesman, warrior, politician, etc., then one should try to
establish the Lord's supremacy in statesmanship . Fight for the cause of the
Lord as S ri Arjuna did. In the beginning, S ri Arjuna, the great fighter, de-

268

[Canto l , Ch. 5

Srimad-Bhagavatam

clined to fight, but when he was convinced by the Lord that the fighting
was necessary , Sri Arjuna changed his decision and fought for His cause.
Similarly, if one is a businessm an, an industrialist, an agriculturist, etc.,
then one should spend his hard-earned money for the cause of the Lord.
Think always that the money which is accumulated is the wealth of the
Lord. Wealth is considered to be the goddess of fortune (Lakmi), and the
Lord is Narayal).a or the husband of Lakmi. Try to engage Lakmi in the
service of Lord Narayana and be happy. That is the way to realize the
Lord in every sphere of life. The best thing is, after all, to get relief from
all material activities and engage oneself completely in hearing the tran
scendental pastimes of the Lord . But in case of the absence of such an
opportunity, one should try to engage everything, for which one has
specific attraction , in the service of the Lord , and that is the way of peace
and prosperity. The word sarhsiicitam in this stanza is also significant. One
should not think for a moment that the realization of Narada was childish
imagination only. It is not like that. It is so realized by the expert and
erudite scholars, and that is the real import of the word sarhsiicitam.
TEXT 33

31 \lim 1
wtTfu fffiHH( 1 1 1 1
iimayo yasca bhii tiiniirh
jiiyate yena suvrata
tadeva hy iimayarh dravyarh
na puniiti cikitsitam

Text 34 ]

Narada's Instructions on Srimad-Bhagavatam

very same milk converted into curd and mixed with some other remedial
ingredients cures such disorders. Similarly, the threefold miseries of mate
rial existence cannot be mitigated simply by material activities. Such
activities have to be spiritualized, just as by fire iron is made red-hot, and
thereby the action of fire begins. Similarly , the material conception of a
thing is at once changed as soon as it is put into the service of the Lord.
That is the secret of spiritual success. We should not try to lord it over the
material nature, nor should we reject material things. The best way to make
the best use of a bad bargain is to use everything in relation with the su
preme spiritual being. Everything is an emanation from the supreme spirit,
and by His inconceivable power He can convert spirit into matter and
matter into spirit. Therefore a material thing (so-called) is at once turned
into a spiritual force by the great will of the Lord . The necessary condi
tion for such a change is to employ so-called matter in the service of the
spirit. That is the way to treat our material diseases and elevate ourselves
to the spiritual plane where there is no misery, no lamentation and no fear.
When everything is thus employed in the service of the Lord, we can ex
perience that there is nothing except the Supreme Brahman. The Vedic
mantra that "everything is Brahman" is thus realized by us.
TEXT 34
(1

q:
$fitfl'llllt: q
JJ:q &::.
({

amaya!z, diseases; ya!z. ca- whatever ; bhiitiiniim-of the living being;

jayate-become possible; yena-by the agency ; suvrata-0 good soul; tat
that ; eva-very ; h i- certainly ;amayam- disease ; dra vya m thing ; na-does it
not ; punati-cure; cikitsitam-treated with.
-

269

oo:':utf?lwttttt q:;Rqu: 1 1 \lll

evarh nrrziirh kriyii-yogii[t
sarve sarhsrti-hetava[t
ta eviitma-viniiSiiya
kalpante kalpitii[t pare

TRANSLATION
0 good soul, does not a thing, applied therapeutically, cure a disease
which was caused by that very same thing?

PURPORT

An expert physician treats his patient with a therapeutic diet. For exam

ple, mil k preparations sometimes cause disorder of the bowels, but the

evam-thus; n_rrziim- of the human being; kriyii-yogii[t- all activities;

sarve-everything; sarhsrti-material existence; he tava[t-causes; te-that;
eva-certainly ; iitma-the tree of work ; viniisiiya-killing; kalpante-become
competent; kalpitii[t- dedicated; pare-unto the Transcendence.
TRANSLATION
Thus when all a man's activities are dedicated to the service of the
Lord, those very activities which caused his bondage become the destroyer
of the tree of work.

Sr'imad-Bhagavatam

[ Canto l, Ch. 5

PURPORT
Fruitive work which has perpetually engaged the living being is com
pared with the banyan tree in the Bhagavad-gitii, for it is certainly very
deeply rooted. As long as the propensity for enjoying the fruit of work is
there, one has to continue the transmigration of the soul from one body or
place according to one's nature of work. The propensity for enjoyment
may be turned into the desire for serving the mission of the Lord. By doing
so , one's activity is changed into karma-yoga, or the way by which one can
attain spiritual perfection while engaging in the work for which he has a
natural tendency. Here the word iitmii indicates the categories of all
fruitive work. The conclusion is that when the result of all fruitive and
other work is dovetailed with the service of the Lord, it will cease to gen
erate further karma and will gradually develop into transcendental devo
tional service, which will not only cut off completely the root of the banyan
tree of work but will also carry the performer to the lotus feet of the Lord.
The summary is that one has to, first of all, seek the association of pure
devotees who are not only learned in the Vediinta but are self-realized souls
and unalloyed devotees of Lord Sri Krrta the Personality of Godhead. In
that association, the neophyte devotees must render loving service physi
cally and mentally without reservation. This serivce attitude will induce
the great souls to be more favorable in bestowing their mercy, which
injects the neophyte with all the transcendental qualities of the pure
devotees. Gradually this is developed into a strong attachment to hearing
the transcendental pastimes of the Lord, which makes him able to catch
up the constitutional position of the gross and subtle bodies and beyond
them the knowledge of pure soul and his eternal relation with the Supreme
Soul, the Personality of Godhead. After the relation is ascertained by
establishment of the eternal relation, pure devotional service of the Lord
begins gradually developing into perfect knowledge of the Personality of
Godhead beyond the purview of impersonal Brahman and localized Param
litmli. By such Puruottama-yoga, as it is stated in the Bhagavad-gitii, one
is made perfect even during the present corporeal existence , and one
exhibits all the good qualities of the Lord to the highest percentage. Such
is the gradual development by association of pure devotees.
TEXT 35 .

d ltiliif<:qf(J\'tot'( I
ft: llftilIQ+tP II

Text 3 5 ]

Narada's Instructions on Srimad-Bhagavatam

271

yadatra kriyate karma

bhagavat-paritoaram
jfiiinam yat tad adhinam hi
bhak ti-yoga-samanvitam
yat- whatever; atra-in this life or world; kriyate- does perform ; karma
-work; bhagavat-unto the Personality of Godhead; paritoaram-satisfac
tion of; jfiiinam- knowledge ; yat tat-what is so called; adhinam- depen
dent; hi-certainly; bhakti-yoga-devotional; samanvitam-dovetailed with
bhakti-yoga.

TRANSLATION
Whatever work is done here in this life for the satisfaction of the
mission of the Lord is called bhakti-yoga, or transcendental loving service
of the Lord, and what is called knowledge becomes a concomitant factor.
PURPORT
The general and popular notion is that by discharging fruitive work in
terms of the direction of the scriptures one becomes perfectly able to
acquire transcendental knowledge for spiritual realization. Bhakti-yoga is
considered by some to be another form of karma. But factually bhak ti
yoga is above both karma and jfiiina. Bhak ti-yoga is independent of jfiiina
or karma; on the other hand, jfiiina and karma are dependent of bhakti
yoga. This kriyii-yoga or karma-yoga, as recommended b y Sri Narada to
V yasa, is specifically recommended because the principle is to satisfy the
Lord. The Lord does not want His sons, the living beings, to suffer the
threefold miseries of life. He desires that all of them come to Him and
live with Him, but going back to Godhead means that one must purify
himself from material infections. When work is, therefore, performed to
satisfy the Lord, the performer becomes gradually purified from the mate
rial affection. This purification means attainment of spiritual knowledge.
Therefore knowledge is dependent on such karma or work which is done
on behalf of the Lord. Other knowledge, being devoid of bhak ti-yoga or
satisfaction of the Lord, cannot lead one back to the kingdom of God,
which means that it cannot even offer salvation as is already explained in
connection with the stanza, naikarmyam apy acyuta-bhiiva-varjitam, etc.
The conclusion is that a devotee engaged in the unalloyed service of the
Lord, specifically in hearing and chanting of His transcendental glories,

272

Srimad-Bhagavatam

[ Canto l , Ch. 5

becomes simultaneously spiritually enlightened by the divine grace, as i t

is confirmed in the Bhagavad-gitii.
TEXT 36

or :ttlst041ti( I
Rr UI..IUM II!HRr II
kuroii[lii yatra karmii[li
bhagavac-chikayiisakrt
g_Trwnti gura-niimiini
k[r;tasyiinusmaranti ca

kuroii[1ii-while performing; yatra thereupon ; karmiip i duties;

bhagavat-the Personality of Godhead; sikayii-by the will of; asakrt
constantly ; gnzanti.:... takes on; gurw- qualities; niimiini-names; k[r;tasya
of K rl)a; anusm a ra nti constantly remembers ; ca-and.
-

TRANSLATION
While performing duties according to the order of Sri Kr!la, the
Supreme Personality of Godhead, one constantly remembers Him, His
names and qualities.
PURPORT
An expert devotee of the Lord can mold his life in such a way that while
performing all kinds of duties either for this or the next life, he can con
stantly remember the Lord's name, fame, qualities, etc. The order of the
Lord is distinctly there in the Bhagavad-gitii: one should work only for the
Lord in all spheres of life. In every sphere of life the Lord should be
situated as the proprietor. According to the Vedic rites, even in the wor
ship of some demigods like Indra, Brahma, Sarasvati, Ga!lesa, the system is
that in all circumstances the representation of Vi!lU must be there as the
yajiiesvara, or the controlling power of such sacrifices. It is recommended
that a particular demigod be worshiped for a particular purpose, but still
the presence of Vi!lu is compulsory in order to make the function proper.
Apart from such Vedic duties, even in our ordinary dealings (for exam
ple, in our household affairs or in our business or profession) we must
consider that the result of all activities must be given over to the supreme

Text 36 ]

Narada's Instructions on Srimad-Bhagavatam

273

enj oyer Lord Kr!la. In the Bhagavad-gitii the Lord has declared Himself to
be the supreme enjoyer of everything, as the supreme proprietor of every
planet and the supreme friend of all beings. Except Lord Sri Kr!la, no one
else can claim to be the proprietor of everything within His creation. A pure
devotee remembers this constantly, and in doing so he repeats the tran
scendental name, fame and qualities of the Lord, which means that he is
constantly in touch with the Lord . The Lord is identical with His name,
fame, etc., and therefore to be associated lvith His name, fame, etc.,
constantly, means actually to associate with the Lord.
The major portion of our monetary income, not less than fifty percent,
must be spent to carry out the order of Lord Kr!la. We should not only
give the profit of our earning to this cause, but we must also arrange to
preach this cult of devotion to others because that is also one of the orders
of the Lord. The Lord definitely says that no one is more dear to Him than
one who is always engaged in the preaching work of the Lord's name and
fame all over the world. The scientific discoveries of the material world
can also be equally engaged in carrying out His order. He wants the message
of the Bhagavad-gitii to be preached amongst His devotees. It may not be
so done amongst those who have no credit of austerities, charity, educa
tion, etc. Therefore, the attempt must go on to convert unwilling men to
become His devotees. Lord Caitanya has taught a very simple method in
this connection. He has taught the lesson for preaching the transcendental
message through singing, dancing and refreshment. As such, fifty percent
of our income may be spent for this purpose. In this fallen age of quarrel
and dissension, if only the leading and wealthy persons of society agree to
spend fifty percent of their income in the service of the Lord, as it is
taught by Lord Sri Caitanya Mahaprabhu, there is absolute certainty of
converting this hell of pandemonium to the transcendental abode of the
Lord. No one will disagree to partake in a function where good singing,
dancing and refreshment are administered . Everyone will attend such a
function, and everyone is sure to feel individually the transcendental
presence of the Lord. This alone will help the attendant associate with the
Lord and thereby purify himself in spiritual realization. The only condition
for successfully executing such spiritual activities is that they must be
conducted under the guidance of a pure devotee who is completely free
from all mundane desires, fruitive activities and dry speculations about the
nature of the Lord. No one has to discover the nature of the Lord. It is
already spoken by the Lord Himself in the Bhagavad-gitii especially and in
all other Vedic literatures generally. We have simply to accept them in toto
and abide by the orders of the Lord. That will guide us to the path of

274

Srimad-Bhagavatam

[ Canto l , Ch. 5

perfection. One can remain in his own position. No one has to change his
position, especially in this age of variegated difficulties. The only condition
is that one must give up the habit of dry speculation to become one with
the Lord. And after giving up such lofty puffed up vanities, one may very
submissively receive the orders of the Lord in the Bhagavad-gitii or
Bhiigavatam from the lips of a bona fide devotee whose qualification is
mentioned above. That will make everything successful, without a doubt.
TEXT 37

om namo bhagavate tubhyam

viisudeviiya dhimahi
pradyumniiyiiniruddhiiya
nama[l sahkaariiya ca
om-the sign of chanting the transcendental glory of the Lord; namah
offering obeisances unto the Lord; bhagavate-unto the Personality of God
head; tubhyam-unto You ; viisudeviiya-unto the Lord, the son of
Vasudeva; dhimahi-let us chant; pradyumniiya, aniruddhiiya and
sahkaaraya-all plenary expansions of Vasudeva; namaft- respectful
obeisances ; ca-and.

Text 38]

Narada's Instructions on Srimad-Bhagavatam

275

The purport is that any transaction, either in the field of fruitive work
or empiric philosophy, which is not ultimately aimed at transcendental
realization of the Supreme Lord, is considered to be useless. Naradaji has
therefore explained the nature of unalloyed devotional service by his
personal experience in the development of intimacy between the Lord and
the living entity by gradual process of progressive devotional activities.
Such a progressive march of transcendental devotion for the Lord cul
minates in the attainment of loving service of the Lord, which is called
premii in different transcendental. variegatedness called rasas (tastes). Such
devotional service is also executed in mixed forms, namely mixed with
fruitive work or empiric philosophical speculations.
Now the question which was raised by the great [is headed by Saunaka
regarding the confidential part of Siita 's achievement through the spiritual
master is explained herein by chanting this hymn consisting of thirty
three letters. And this mantra is addressed to the four Deities or the Lord
with His plenary expansions. The central figure is Lord Sr'i Kr!la because
the plenary portions are His aides-de-camp . The most confidential part of
the instruction is that one should always chant and remember the glories
of the Lord Sri' Kr!la the Supreme Personality of Godhead along with His
different plenary portions expanded as Vasudeva, Sarikara!la, Pradyumna
and Aniruddha. These expansions are the original Deities for all other
truths, namely either Viru-tattva or sak ti-tattvas.
TEXT 38

TRANSLATION
Let us all chant the glories of Vasudeva along with His plenary
expansions, Pradyumna, Aniruddha and Sankara.
PURPORT
According to Paiicariitra, Nadiya!la is the primeval cause of all expan
sions of Godhead. These are Vasudeva, Sarikara!la, Pradyumna and
Aniruddha. Vasudeva and Sarikara!la are on the middle left and right ,
Pradyumna is on the right of Sarikara!la, and Aniruddha is on the left o f
Vasudeva, and thus the four Deities are situated. They are known as the
four aides-de-camp of Lord Sr'i"Kr!la.
This is a Vedic hymn or man tra beginning with omkiira prarava, and
thus the mantra is established by the transcendental chanting process,
namely, om namo dhimahi, etc.

iti miirty-abhidhiinena
mantra-miirtim amiirtikam
yajate yajiia-puruam
sa samyag darana[l pumiin
iti- thus; miirti-representation ; abhidhiinena-in sound; mantra-murtim
-form representation of transcendental sound; amurtikam-the Lord who
has no material form ; yajate-worship; yajiia-Vipu ; puruam-the Person
ality of Godhead; sa[l-he alone; samyak-perfectiy; darana[l-one who has
seen; pu man-person.

276

Srimad-Bhagavatam

[ Canto l, Ch. 5

Text 39 ]

TRANSLATION

Our present senses are all made of material elements, and therefore they
are imperfect to realize the transcendental form of Lord Vi!lu. He is
therefore worshiped by sound representation via the transcendental method
of chanting. Anything which is beyond the scope of experience by our
imperfect senses can be realized fully by the sound representation. A
person transmitting sound from a far distant place can be factually
experienced. If this is materially possible, why not spiritually? This
experience is not a vague imperl5onal experience. But it is actually an
experience of the transcendental Personality of Godhead who possesses
the pure form of eternity, bliss and knowledge. In the A marakosa Sanskrit
dictionary the word miirti carries import in twofold meanings, namely,
form and difficulty.
Therefore amiirtikam is explained by Aciirya Sri Visvanatha Cakravarti
Thakur as meaning without difficulty. The transcendental form of eternal
bliss and knowledge can be experienced by our original spiritual senses
which can be revived by chanting of the holy mantras or transcendental
sound representations. Such sound should be received from the trans
parent agency of the bona fide spiritual master, and the chanting may be
practiced by the direction of the spiritual master. That will gradually lead
us nearer to the Lord. This method of worship is recommended in the
Paiicariitrika system, which is both recognized and authorized. The Paii
cariitrika system has the most authorized codes for transcendental devo
tional service. Without the help of such codes, one cannot approach the
Lord, certainly not by dry philosophical speculation. The Paiicariitrika
system is both practical and suitable for this age of quarrel. The Paii
cariitra is more important than the Vedanta for this modern age.
TEXT 39

f;rfl'i 'ttiti$11c f I

.+wi m:

277

imarh svanigamarh brahmann

avetya mad-anuthitam
adiin me jniinam aiSvaryarh.
svasmin bhiivarh ca kesavafl,

Thus he is the actual seer who worships, in the form of transcendental

sound representation, the Supreme Personality of Godhead, Viu, who
has no material form.
PURPORT

Narada's Instructions on Snmad-Bhagavatam

imam-thus ; svanigamam-confidential knowledge of the Vedas in re

spect to the Supreme Personality of Godhead ; brahman-0 briihmana
(Vyasadeva); avetya-knowing it well; mat-by me; anuthitam-executd;
a iit-bestowed upon me; me-me; jiiiinam-transcendental knowledge;
.
msvaryam-opulence; svasmm-personal;
bhiivam-intimate affection and
love; ca-and; kesavafl,- Lord KrQ.a.

TRANSLATION
0 hriihma!la, thus by the Supreme Lord Krsna I was endowed first

with the transcendental knowledge of the Lord a inculcated in the confi

dential parts of the Vedas, then with the spiritual opulences, and then
with His intimate loving service.

PURPORT
Communion with the Lord by transmission of the transcendental sound
is nondifferent from the whole spirit Lord Sri KtQ.a. It is a completely
perfect ethod for approaching the Lord. By such pure contact with the
Lord, Without offense of material conceptions (numbering ten), the
devotee cn se above the material plane to understand the inner meaning
of the Vedic literatures, including the Lord's existence in the transcendental
re :Um. The ord revs His identity gradually to one who has unflinching
faith, both m the spmtual master and in the Lord. After this, the devotee
is endowed with mystic opulences, which are eight in number. And above
, the devotee is accepted in the confidential entourage of the Lord and
IS e trusted with specific service of the Lord through the agency of the
. ?
spmtal maser. A pure devotee is more interested in serving the Lord
than m shoWing an exhibition of the mystic powers dormant in him. Sri
Niirada has explained all these from his personal experience, and one can
.
obtru all the facilities which Sri Niirada obtained by perfecting the
chanting process of the sound representation of the Lord. There is no bar
for chanting this transcendental sound by anyone, provided it is received
throug Niirada's representative, coming down by the chain of disciplic
successiOn, or the paramparii system.

2 78

Snmad-Bhagavatam

[Canto l , Ch. 5

TEXT 40

tvam apy adabhra5rnta vi.Srn tarh vibh ofl.

samapyate yena vidarh bubhutsitam
prakhyahi dukhair muhur arditatmanarh
sanklesa-niroiirzam usanti niinyathii

tvam-your good soul; api-also ; adabhra-vast; rota-Vedic literatures;

viSrntam-have heard also; vibhofl,-of the Almighty ; samapyate-satisfied ;
yena-by which; vidiim-of the learned; bu bhutsitam-who always desire
to learn transcendental knowledge; prakh yiihi-describe; dufl.khaifl.- by mis
eries; muhufl.-always; ardita-iitmaniim-suffering mass of people; sankZesa
sufferings; niroiirzam mitigation ; usanti na- do not get out of; anyathii
by other means.
-

TRANSLATION
Please, therefore, describe the Almighty Lord's activities which you
have learned by your vast knowledge of the Vedas, for that will satisfy the
hankerings of great learned men and at the same time mitigate the miseries
of the -masses of common people who are always suffering from material
pangs. Indeed, there is no other way to get out of such miseries.
PURPORT
Sn Narada Muni from practical experience definitely asserts that the
prime solution of all problems of material work is to broadcast very widely
the transcendental glories of the Supreme Lord. There are four classes of
good men, and there are four classes of bad men also. The four classes of
good men acknowledge the authority of the Almighty God, and therefore
such good men when l ) they are in difficulty, 2) when they are in need of
money, 3) when they are advanced in knowledge and 4) when they are
inquisitive to know more and more about God, intuitively take shelter of
the Lord. As such, Naradaji advises Vyasadeva to broadcast the transcen-

Text 40 )

Narada's Instructions on Srimad-Bhagavatam

279

dental knowledge of God in terms of the vast Vedic knowledge which he

had already attained.
As far as the bad men are concerned, they are also four in number:
l) those who are simply addicted to the mode of progressive fruitive work
and thus are subjected to the accompanying miseries, 2) those who are
simply addicted to vicious work for sense satisfaction and so suffer the
consequence, 3) those who are materially very much advanced in knowl
edge but have no sense to acknowledge the authority of the Almighty
Lord and thus suffer a lot, and 4) the class of men who are known as
atheists and therefore purposely hate the very name of God, although
they are always in difficulty.
Sri Naradaji advised Vyasadeva to describe the glories of the Lord just
to do good to all the eight classes of men, both good and bad. Srimad
Bhiigavatam is therefore not meant for any particular class of men or sect.
It is for the sincere soul who wants actually his own welfare and peace
of I:Dind.
Thus end the Bhaktivedanta purports of the First Canto, Fifth Chapter,
of Snmad-Bhagavatam, entitled "Sri Niirada's Instructions on Snmad
Bhagavatam for Vyiisadeva. ,

CHAPTER SIX

conversation Between Narada and vvasa

TEXT

siita uviica
evarit niSamya bhagaviin
devarser janma karma ca
bhiiya[l. papraccha tam brah man
vyiisa[l. satyavati-suta[l.
siita[l. uviica- Suta said; e uam- thus ; niSamya-hearing; bhagaviin-the
powerful incarnation of God ; devare[l.-of the great sage among the gods;
janma birth; karma-work; ca-and ; bhiiya[l.- again ; papraccha- asked;
tam-him; brahman- 0 briihmar.as; vyiisa[l.- Vyasadeva; satyavati-suta[l.
the son of Satyavati
-

TRANSLATION

Siita said: 0 hrahmas, thus hearing all about Sri Narada's birth and
activities, Vyasadeva, the incarnation of God and son of Satyavati, inquired
as follows.
PURPORT
Vyasadeva was further inquisitive to know about the perfection of
Naradaji, and therefore he wanted to know about him more and more. In
this chapter Naradajl will describe how he was able to have a brief
281

282

Sr'imad-Bhagavatam

[ Canto 1 , Ch. 6

audience with the Lord while he was absorbed in the transcendental

thought of separation from the Lord and when it was very painful for him.
TEXT 2
<'Ri' '3'

fllW' M 1
i4J4ti;fl '4IQ m: f+tfU'l1>'41'{ I I II
G

vyasa uvaca
bhikubhir vipravasite
vijnanadetrbhis tava
vartamano vayasy adye
tata kim akarod bhavan

sri vysa u aca-Sr! Vyasadeva said; bhihubh*-by the great mendi

cants; vzp ravasz te- havmg departed for other places; vijn ana-scientific
knowledge in transcendence; iide trbhi- those who had instructed ; tava
of your ; vrtamiina -p resent; va)rasi- of the duration of life; iidye- before
_
th e begmmng of; tata - after that; k im- what; akarot-did ; bhavan-y our
good self.
TRANSLATION
Sr'i Vyasadeva said: What did you [ Narada] do after the departure of

the great sages who had instructed you from the beginning of your present
birth in scientific transcendental knowledge?
PURPORT

Text 4 ]

Conversation Between Narada and Vyasa

283

svayambhuva kaya vrttyii

vartitam te pararh vaya
katham cedam udasriikift
kiile priipte kalevaram
svii.yambhuva- 0 son of Brahma; kayii-under what condition; vrttya
occupation; vartitam-was spent; te-you; pa ram- after the initiation;
vaya- duration of life; katham-how; cedam- how that; udasrii.k i[t- did
you quit; kala-in due course ; prii.p te-having attained; k aleva ra m-body .

TRANSLATION
0 son of Brahma, how did you pass your life after initiation, and how
did you attain this body, having quit your old one in due course?

PURPORT
Sr'i Narada Muni in his previous life was just an ordinary maidservant's
son, so how he became so perfectly transformed into the spiritual body of
eternal life, bliss and knowledge was certainly important. Sr'i V yasadeva
desired him to disclose the facts for everyone's satisfaction.

TEXT 4

Sll?(!qfttttlltiji ij[' I
WI iq t1f-.w6Rt : I I 'i ll
prii.k kalpa-vayii.m etii.m
smrtim te muni-sattama
na hy ea vyavadhii.t kiila
ea sarva-nirakrt

Vyasadeva hi self was the disciple of Naradaj'i, and therefore it is

natural to be anxiOus to hear w at he did after initiation from the spiritual
master. He wanted to follow m Narada 's footsteps in order to attain to
the sam perfect stage of life. This desire to inquire from the spiritual
_
maste 1s an essential factor to the progressive path. This process is
techmcally known as sat-dharma prcchii.

prak-prior ; kalpa-the duration of Brahma's day; v i ayiim- subject

matter; etiim-all these; smrtim- remembrance; te-your; muni-sattama-0
great sage ; na-not ; hi-certainly ; e a[z-all these ; vyavadhiit- made any
difference; kiila-cou rse of time; e a[z - all these; sarva-all; niriikrtift
annihi.lati on.

TEXT 3

TRANSLATION

ij : l
mRft: m tfi I I I I

0 great sage, tiine annihilates everything in due course, so how is it

that this subject matter, which happened prior to this day of Brahma, is
still fresh in your memory, undisturbed by time?

284

[ Canto 1, Ch. 6

Srimad-Bhagavatam
PURPORT

As spirit is not annihilated even after the annihilation of the material

body, so also spiritual consciousness is not annihilated. Sri Narada de
eloped th spiritual consciousness even when he had his material body
m th preVIous kalpa. Consciousness of the material body means spiritual
conscousness epresed through the medium of a material body. This
_
consciOusness Is mfenor, destructible and perverted. But super conscious
ness of the supramind in the spiritual plane is as good as the spirit soul
and is never annihilated.
TEXT 5

flrPhtmij

:;ferrq

.;ft tR

c I
mT 'tijf\Htt II I I

285

symptom visible after initiation by the bona fide spiritual master. Actual
association of devotees brings about a quick change in life for spiritual
realization. How it so acted upon the previous life of Sri Narada Muni is
described by and by in this chapter.
TEXT 6

it ;RT ff'f'=I{GT l
S;jrifiijf :q II
'

'

'

II

ekiitmajii m e janani
yoin miit}hii ca kinkari
mayy iitmaje 'nanya-gatau
cakre snehiinubandhanam

TRANSLATION

sri nradafz viica-Sn Narada sai d ; bhikubhifz-by the great sages;

.
vzpravasz te hVIng dep arted for other places; vijniina- scientific spiritual

knowledge; adetrbhzfz- those who imparted unto me; mama-mine;

rtamiinafz- present; vayasi iidye before this life; tatah- thereafter etatthis much; akiiraam- performed .

Conversation Between Narada and Vyasa

ekiitmajii-having only one son; me- my; janani-mother; yoit-woman

by class; miit}hii-foolish; ca-and; kihkari-maidservant; mayi-unto me;
iitmaje-being her offspring; ananya-gatau-one who has no alternative for
protection; cakre-did it; sneha-anubandhanam-tied by affectionate
bondage.

niirada uviica
bhikubhir vipravasite
vijniiniidetrbhir mama
vartamiino vayasy iidye
tata etad akiiraam

va

Text 7]

I was the only son of my mother, who was not only a simple woman
but was a maidservant as well. Since I was her only offspring, she had no
other alternative for protection: she bound me with the tie of affection.

TEXT 7

'

TRANSLATION
Sri Narada said: The great sages, who had imparted scientific knowl
edge of transcendence to me, departed for other places, and I had to
pass my life in this way.
PURPORT
In his previous life, when Naradaji was impregnated with . spiritual
koledge by the grace of the great sages, there was a tangible change in
his life, although he was only a boy of five years. That is an important

siisvatantrii na kalpiisid
yoga-kemarh mamecchati
iSasya hivase loko
yoii diirumayi yathii

sa-she; asvatantrii-was dependent; na- not; kalpii-able; iisit-was;

yoga-kemam-maintenance; mama-my ; icchati"-although desirous; zsasya
of providence; hivaSe-under the control of; lokalz-everyone; yoii- doll;
diirumayi-made of wood; yatha..:... as much as.

286

[ anto l , Ch. 6

Srimad-Bhagavatam

Text 1 0 ]

287

Conversation Between Narada and Vyasa

TRANSLATION

TRANSLATION

She wanted to look after my maintenance properly, hut because she

was not independent, she was not able to do anything for me. The world
is under the full control of the Supreme Lord; therefore everyone is like a
wooden doll in the hands of a puppet master.

Once upon a time, my poor mother, when going out one night to
milk a cow, was bitten on the leg by a serpent, influenced by supreme
time.

TEXT S

PURPORT
That is the way of dragging a sincere soul nearer to God . The poor boy
was being looked after only by his affectionate mother, and yet the
mother was taken from the world by the supreme will in order to put him
completely at the mercy of the Lord.

aham ca tad-brahma-kule
iliviims tad-apeka_yii
dig-desa-kiiliivyutpanno
biilaka[l. panca-hiiyana[l.

TEXT 1 0

aham-I; ca-also; tat-that ; brahma-k ule-in the school of the

b riihmar-as; il$iviin-lived; tat- her ; apekayii- being dependent on; dik
desa- direction and country; kiila- time; avyutpanna[l. having no
experience; biilaka[l.- mere child ; panca- five ; hiiyana[l. years old.

: 1
31 l{;:;;r'lt;{! mTN (*11'( I I o I I
tadii tad aham isasya
bhaktiiniim sam abhipsata[l.
anugraham manyamiina[l.
priititham diSam uttariim

TRANSLATION

tadii-at that time; tat that; aham-I; iSasya of the Lord; bhaktiiniim
of the devotees; am- mercy ; abhipsata[l.- desi ring; anugraham-special
benediction ; manyamiina[l.- thinking in that way; priititham departed;
diSam uttariim-in the northern direction.
-

When I was a mere child of five years, I lived in a hrahma!la schooL

I was dependent on my mother's affection and had no experience of
different lands.
TEXT 9

TRANSLATION

f6t &.-d'i f;rf ttf W.f I

IJ1i ij: II II

I took this as the special mercy of the Lord, who always desires
benediction for His devotees, and so thinking, I started for the north.

ekadii nirgatiim gehiid

duhantim niSi giim pathi
sarpo 'da5atpadii sprtab
k.rpar-iim kiila-codita[l.

PURPORT

ekadii- once upon a time ; nirgatiim-having gone away; gehiit- from

home; duhantim-for milking; niSi-at night ; giim-the cow; pathi- on the
path ; sarpa[l. - snake; adasat- bitten; padii- on the leg; spnta[!. thus struck;
k rpar. iim- the poor woman ; kiila-codita[l. - influenced by the supreme time.
-

Confidential devotees of the Lord see in . every step a benedictory

_
direction of the Lord. What is considered to be an odd or difficult moment
in the mundane sense is accepted as special mercy of the Lord. Mundane
prosperity is a kind of material fever, and by the grace of the Lord the
temperature of this material fever is gradually diminished, and spiritual
health is obtained step by step. Mundane people misunderstand it.

288

Srimad-Bhagavatam

[ Canto 1 , Ch. 6

TEXT l l

tfitmqi(i@

cq'Til

Text 1 3 )

289

Conversation Between Narada and Vyasa

TEXT 1 2

r.t. l
cr,,.q
:q II II

sphitiiiijanapadiims tatra
pu ra-griima -v rajiikariin
khetakharvatavii{is ca
vaniinyupavaniini ca
sphitiin-very flourishing; jana-padiin -metropolises ; tatra-there; pura
towns; griima-villages; vraja-big farms; iikariin-mineral fields (mines);
kheta-agricultural lands; kharva t a-valleys ; vii{Ql-flower gardens; ca- and;
van iini-forests ; upavaniini-nu rsery gardens; ca-and.

TRANSLATION
After my departure, I passed through many flourishing metropolises,
towns, villages, animal farms, mines, agricultural lands, valleys, flower
gardens, nursery gardens and natural forests.

PURPORT
Man's activities in the fields of agriculture, mining, farming, industries,
gardening, etc., were all on the same scale as they are now, even previous to
the present creation, and the same activities will remain as they are, even in
the next creation . After many hundreds of millions of years, one creation
is started by the law of nature, and the history of the universe repeats
itself practically in the same way. The mundane wranglers waste time with
archeological excavations without searching into the vital necessities of
life. Sri Narada Muni, even though he was a mere child, after getting an
impetus in spiritual life, did not waste time for a single moment with
economic development, although he p assed towns and villages, mines and
industries. He continually went on to progressive spiritual emancipation.
S rimad-Bhiigavatam is the repetition of a history which happened some
hundreds of millions of years before. As it is said herein, only the most
important factors of history are picked up to be recorded in this tran
scendental literature.

citra-dhatu-vicitriidrin
ibhabhagna-bhuja-drumiin
jaliisayiiiichiva-jaliinnalinifJ- sura-sevitiift
citra-svanaift patrarathair
vibhramad bh ramara-sriyaft

citradhiitu-valuable minerals like gold, silver, copper, etc. ; vicitra-"full

of variegatedness; adrin-hills and mountains ; ibhabhagna broken by the
giant elephants; b huja-branches; dru miin-trees ; jalii.Sayiin-siva heal th
giving; jaliin-reservoirs of water; nalin Ql-lotus flowers; sura-sevitiift-as
pired to by the denizens of heaven; citrasvanaift-pleasing to the heart;
patra-rathaift-by the birds; vibhramat-bewildering; bhramara-sriyaft
decorated by drones.
-

TRANSLATION
I passed through hills and mountains full of reservoirs of various
minerals like gold, silver and copper, and through tracts of land with reser
voirs of water filled with beautiful lotus flowers, fit for the denizens of
heaven, decorated with bewildered bees and singing birds.
TEXT 1 3

el<t;ifiui('
ifilctl*t
(
I
q;f
f.rf
aj
;;mit
64lilltif 1 1 1 1
nala-verzu-saras-tanba
kusa-kicaka-gahvaram
eka eviitiyiito'ham
adriikam vipinam mahat
ghoram pratibhayiikiiram
vyiiloliikaiviijiram

290

[Canto 1 , Ch. 6

Srimad-Bhagavatam

Conversation Between Narada and Vyasa

Text 1 5 ]

nala- pip es; veplJ,- bamboo; sara[l pens; tanba-full of; kusa-sharp
grass; kicaka-weeds; gahvaram-caves ; eka- alone; eva only; atiyiita(l
difficult to go through ; aham- 1 ; adriikam-visited ; vipinam-deep forests ;
mahat-great; ghoram-fearful; pra tibhayiikiiram-dangerously ; vyiila
snakes; uliika- owls ; siva -j ackals; ajiram- playgrounds.

pariSriintendriyiitmiiharh
trtparito bubhukita(l
sniitvii pitvii hrade nadyii
upasprto gata-srama(l

TRANSLATION

I then passed alone through many forests of bamboo, sharp grass,

weeds and caves, which were very difficult to go through alone. I visited
deep, dark and dangerously fearful forests, which were the play yards of
snakes, owls and jackals.
PURPORT

It is the duty of a mendicant (parivriijakiiciirya) to experience all

varieties of God's creation by travelling alone through all forests, hills,
towns, villages, etc., to gain faith in God and strength of mind as well as to
enlighten the inhabitants with the message of God. A sannyiisi is duty
bound to take all these risks without fear, and the most typical sannyiisi of
the present age is Lord Caitanya, who travelled in the same manner through
the central Indian jungles, enlightening even the tigers, bears, snakes, deers,
elephants and many other jungle animals. In this age of Kali, sannyiisa is
forbidden for ordinary men. One who changes his dress to make propaganda
is a different man from the original ideal sannyiisi. One should , however,
take the vow to stop social intercourse completely and devote life exclu
sively to the service of the Lord. The change of dress is only a formality.
Lord Caitanya did not accept the name of a sannyiisi, and in this age of
Kali the so-called sannyiisis should not change their former names, follow
ing in the footsteps of Lord Caitanya. In this age devotional service of
hearing and repeating the holy glories of the Lord is strongly recommended,
and one who takes the vow of renunciation of family life need not imitate
the parivriijakiiciirya like Narada or Lord Caitanya, but may sit down at
some holy place and devote his whole time and energy to hear and re
peatedly chant the holy scriptures left by the great iiciiryas like the six
Gosvamis of Vrndavana.
TEXT 14

291

pariSriinta-being tired ; indriya-bodily ; iitmii- mentally; aham-1;

trtpa rita(l being thirsty ; bubhukita(l- and hungry; sniitvii-taking a bath;
pitvii- and drinking water also; hrade-in the lake; nadyii(l-of a river;
-

upaspr#aft-being in contact with; gata-got relief from; sramaft-tired

ness.
TRANSLATION
Thus travelling, I felt tired, both bodily and mentally, and I was both
thirsty and hungry. So I took a hath in a river lake and also drank water.
By contacting water, I got relief from my exhaustion.
PURPORT

A travelling mendicant can meet the needs of body, namely thirst and
hunger, by the gifts of nature without being a beggar at the doors of the
householders. The mendicant therefore does not go to the house of a
householder to beg but to enlighten him spiritually.
TEXT 15

af(qf4lqs fqcqe(q"' 3ltfr: I

3114wtlSS41wt41tN*I.-a"''( II II
.

tasmm mnnanu1e rapye

pippalopastha iiSrita(l
iitmaniitmiinam iitmastharh
yathiisrutam acintayam
tasmin-in that; ninnanuje-without human habitation; arapye-in the
forest; pippala-banyan tree; upastha-sitting under it; iiSrita(l-taking
shelter of; iitmanii-by intelligence; iitmiinam-the Supersoul; iitmastham
situated within myself; yathiisruta.m-as I heard it from the liberated souls;
acintayam-t hought over.

292

Srimad-Bhagavatam

[Canto

1,

Ch.

Text

17]

TRANSLATION

PURPORT

After that, under the shadow of a banyan tree in an uninhabited

forest I began to meditate upon the Supersoul situated within, using my

intelligence, as I learned from liberated souls.

is to practice the prescribed rules and regulations of devotional service.

know perfectly well from the authoritative sources of scriptures through

the transparent medium of a bona fide spiritual master and by proper use

of one's trained intelligence for meditating upon the Supersoul dwelling

within every living being. This consciousness is firmly developed by a

devotee who has rendered loving service unto the Lord by carrying out

Sri Naradaji contacted a bona fide

spiritual master, served him sincerely and got enlightenment rightly. Thus

TEXT

16

liitMrJt66(11 I
ilc:CfilldijlCfi J : I I
dhyiiyata.S carar.iimbhojarh
bhiiva-nirjita-cetasii
autkar.thyii.Sru-kaliikasya
hrdy iisin me sanair harift
dhyiiyataft-thus meditating upon ; carar.iim bhojam-lotus feet of the
localized Personality of Godhead; bhiiva-nirjita-mind transformed into

transcendental love for the Lord; ce tasii-all mental activities (thinking,

feeling and willing) ; atkart thya-eagerness ; asru-kala- tears rolled down ;

akasya-of the eyes; hrdi-within my heart; iisit- appeared; me- my;

sanaift-without delay; harift-the Perso nality of Godhead.

TRANSLATION

As soon as I began to meditate with my mind transformed in tran

scendental love upon the lotus feet of the Personality of Godhead, tears

rolled down my eyes, and without delay the Personality of Godhead Sri
Kr':la appeared on the lotus of my heart.

bhiiva is significant here. This bhiiva stage is attained after one

sraddhii, or a liking for the Supreme Lord, and in order to increase that

One should not meditate according to one's personal whims. One should

he began to meditate.

The word

has transcendental affection for the Lord. The first initial stage is called

liking one has to associate with pure devotees of the Lord. The third stage

PURPORT

the orders of the spiritual master.

293

Conversation Between Narada and Vyasa

This will dissipate all sorts of misgivings and remove all personal defi
ciencies that hamper p rogress in devotional service.

When all misgiving and personal deficiencies are removed, there is a

standard faith in transcendental matter, and the taste for it increases in

greater proportion. This stage leads to attraction, and after this there is

bhiiva, or the prior stage of u nalloyed love for God. All the above different

states are but different stages of development of transcendental love. Being

so surcharged with transcendental love, there comes a strong feeling of

separation which leads to eight different kinds of ecstasies. Tears from the
eyes of a devotee is an automatic reaction, and because

Sri Narada Muni

in his previous birth attained that stage very quickly after his departure

from home, it was quite possible for him to perceive the actual presence

of the Lord, which he tangibly experienced by his developed spiritual

senses without material tinge.

TEXT

17

qsR1Pit6:
311Wf911\(1 tr.ft wtN uit

I
1 1 \911

premiitibhara-nirbhinna
pulakiingo 'tinirvrtaft
iinanda-samplave lino
niipa.Syam ubhayarh mune
premii-love; atibhara-excessive; nirbhinna-especially

distinguished;

pulaha- feelings of happiness; angaft-different bodily parts;

atinirvrtaft
iinanda- ecstasy ; samplave-in the ocean of;
linaft-absorbed in ; na- not ; apa.Syam-could see; u bhayam- both; mune0 Vyasadeva.

being fully overwhelmed;

TRANSLATION

0 Vyasadeva, at that time, being exceedingly overpowered by feelings

of happiness, every part of my body becam enlivened. Being absorbed in

an ocean of ecstasy, I could not see both myself and the Lord.

294

Srimad-Bhagavatam

[(:anto 1, Ch. 6

Text 19]

Conversation Between Narada and Vyasa

295

Spiritual feeling of happiness and intense ecstasies have no mundane

comparison. Therefore it is very difficult to give expression to such feelings.
We can just have a glimpse of such ecstasy in the words of Sri Narada Muni.
Each and every part of the body or senses has its particular function. After
seeing the Lord, all the senses become fully awakened to render service
unto the Lord because in the liberated state the senses are fully efficient
in serving the Lord. As such, in that transcendental ecstasy it so happened
that the senses became separately enlivened to serve the Lord. This being
so , Narada Muni lost himself in seeing both himself and the L ord simul
taneously.

them vanish all perturbance of the mind. These are the special features of
the transcendental form of the Lord, and one who has once seen that
form is not satisfied with anything else, and no form in the material world
can any longer satisfy the seer. Formless means nothing like material form.
Nor is He like any material personality.
As spiritual beings, having eternal relations with that transcendental
form of the Lord, we are, life after life, searching after that form of the
Lord, and we are not satisfied by any other form of material appeasement.
Narada Muni got a glimpse of this, but having not seen it again he became
perturbed and sto.od up all of a sudden to search it out. What we desire
life after life was obtained by Narada Muni, and losing sight of Him again
was certainly a great shock for him.

TEXT 18

TEXT 19

PURPORT

: ;ft I
aJ1t1UilsN wtN'4tt+tN<tH : II II
riipam bhagavato yat tan
mana[l,-kiintam suciipaham
apasyan sahasottasthe
vaiklavyiid durmanii iva
riipam- form ; bhagavata[l,-of the Personality of Godhead; yat-as it is;
tat-that; man a[l,- of the mind; kiintam-as it desires ; suciipaham-vanishing
all disparity ; apasyan-without seeing; sahasii-all of a sudden; uttasthe
got up; vaiklavyiit-being perturbed ; durmanii-having lost the desirable;
iva-as it were.
TRANSLATION

The transcendental form of the Lord, as it is, manifests according to

the mind's desire and at once erases all mental incongruities. Upon losing
that form, I suddenly got up, being perturbed, as is usual when one loses
that which is desirable.
PURPORT
That the Lord is not formless is experienced by Narada Muni. But His
form is completely different from all forms of our material experience. For
the whole duration of our life we go see different forms in the material
world, but none of them is just apt to satisfy the mind, nor can any one of

didrkustad aham bhilya[l,

prar-idhiiya mano hrdi
vikamiir-o 'pi niipaSyam
avit_rp ta iviitura[l,
didrk u[l, -desiri ng to see; tat- that; aham-I; bhilya[l,-again ; prar-idhiiya
-having concentrated the mind; mana[l,- mind ; h rdi-upon the heart;
v ik a miir-a[l.- awaiti n g to see ; api in spite of; na-never; apaSyam saw
Him ; avit[p ta[l,- without being satisfied; iva-like; iitura[l,-aggrieved
-

TRANSLATION
I desired to see again that transcendental form of the Lord, but
despite my attempts to concentrate upon the heart with eagerness to
renew the form, I could not see Him any more, and thus dissatisfied; I was
very much aggrieved.
PURPORT
There is no mechanical process to see the form of the Lord. It com
pletely depends on the causeless mercy of the Lord. We cannot demand
the Lord to be present before our vision just as we cannot demand the sun

296

Sr'imad-Bhagavatam

[Canto I , Ch. 6

to rise up whenever we like. The sun rises out of his own accord ; so also
the Lord is pleased to be present out of His causeless mercy. One should
simply await the opportune moment and go on discharging his prescribed
duty in devotional service of the Lord. Narada Muni thought that the Lord
could be seen again by the same mechanical process which was successful
in the first attempt, but in spite of his utmost endeavor he could not make
the second attempt successful again. The Lord is completely independent
of all obligations. He can simply be bound up by the tie of unalloyed devo
tion Nor is He visible or perceivable by our material senses. When He
pleases, being satisfied with the sincere attempt of devotional service
depending completely on the mercy of the Lord, then He may be seen out
of His own accord.

Text 2 1 ]

Conversation Between Narada and Vyasa

297

The Lord was much pleased with Narada Muni, and therefore the necessary
strength was invested in him so that he could hear the Lord. It is not,
however, possible for others to perceive directly the touch of the Lord
during the probation stage of regulative devotional service. It was a special
gift for Narada. When he heard the pleasing words of the Lord, the feelings
of separation were to some extent mitigated. A devotee in love with God
feels always the pangs of separation and is therefore always enwrapped in
transcendental ecstasy.
TEXT 21

TEXT 20

evarh yatantarh vijane

mam ahiigocaro giram
gambhira-slakr.aya vaca
uca[l. praamayann iva
evam-thus; yatan tam- one who is engaged in attempting; vijane-in
that lonely place; mam-unto me; aha-said; agocara[l.-beyond the range
of physical sound; giram-utterances; gambhira-grave ; slakr.aya-pleasing
to hear; vaca-words; suca[l.-grief; praamayan-mitigating; iva-like.
TRANSLATION
Seeing my attempts in that lonely place, the Personality of Godhead,
who is transcendental to all mundane description, spoke to me with gravity
and pleasing words, just to mitigate my grief.
PURPORT
In the Vedas it is said that God is beyond the approach of mundane
words and intelligence. And yet by His causeless mercy one can have
suitable senses to hear Him or to speak to Him. This is the Lord's incon
ceivable energy. One can hear Him u pon whom His mercy is bestowed.

hantasmifi janmani bhavan

ma marh dratum iharhati
avipakva-kayiir.arh
durdarso 'harh kuyoginam
hanta-0 Narada; asmin-this; janmani-duration of life; bhavan
yourself; ma-not; mam-Me; dratum-to see; iha-here; tirhati-deserve;
avipakva-immature ; kaayar.am-material dirt; durdarsa[l.-difficult to be
seen; aham-I ; kuyoginam-incomplete in service.
TRANSLATION
0 Narada [ the Lord spoke ] , I regret that during this lifetime you will

not be able to see Me any more. Those who are incomplete in service and
who are not completely free from all material taints can hardly see Me.
PURPORT

The Personality of Godhead is described in the Bhagavad-gita as the

most pure, the Supreme and the Absolute Truth. There is no trace of a
tinge of materiality in His person, and thus one who has the slightest tinge
of material affection cannot approach Him. The beginning of devotional
service starts from the point when one is freed from at least two forms of
material modes, namely the mode of passion and the mode of ignorance.
The result is exhibited by the signs of being freed from kama (lust) and
lobha (covetousness). That is to say, one must be freed from the desires

298

Srimad-Bhagavatam

[Canto l , Ch. 6

for sense satisfaction and avarice for sense gratification. The balanced
mode of nature is goodness. And to be completely freed from all material
tinges is to become free from the modes of goodness also. To search the
audience of God in a lonely forest is considered to be in the mode of
goodness. One can go out into the forest to attain spiritual perfection, but
that does not mean that one can see the Lord personally there. One must
be completely freed from all material attachment and be situated on the
plane of transcendence, which alone will help the devotee get in personal
touch with the Personality of Godhead. The best method is that one
should live at a place where the transcendental form of the Lord is wor
shiped. The temple of the Lord is a transcendental place, whereas the
forest is a materially good habitation. A neophyte devotee is always
recommended to worship the Deity of the Lord (arcana) rather than go
into the forest to search out the Lord. Devotional service begins from the
process of arcana, which is better than going out in the forest. In his
present life, which is completely freed from all material hankerings, Sri
Narada Muni does not go into the forest, although he can turn every
place into VaikuQtha by his presence only. He travels from one planet to
another to convert men, gods, Kinnaras, Gandharvas, ris, munis and all
others to become devotees of the Lord. By his activities he has engaged
many devotees like Prahlada Maharaja, Dhruva Maharaja and many others
in the transcendental service of the Lord. A pure devotee of the Lord,
therefore, follows in the footsteps of the great devotees like Narada,
Prahlada, etc., and engages his whole time in glorifying the Lord by the
process of kirtana. Such a preaching process is transcendental to all
material qualities.

Text 23 ]

Conversation Between Narada and Vyiisa

299

TRANSLATION
0 virtuous one, you have only once seen My person, and this is just
to increase your desire for Me, because the more you hanker for Me, the
more you will be freed from all material desires.

PURPORT
A living being cannot be vacant of desires. He is not a dead stone. He
must be working, thinking, feeling and willing. But when he thinks, feels
and wills materially, he becomes entangled, and conversely when he thinks,
feels and wills for the service of the Lord, he becomes gradual!y freed from
all entanglement. The more a person is engaged in the transcendental
loving service of the Lord, the more he acquires a hankering for it. That is
the transcendental nature of godly service. Material service has satiation,
whereas spiritual service of the Lord has neither satiation nor end. One can
go on increasing his hankerings for the loving transcendental service of the
Lord, and yet he will not find satiation nor end. By intense service of the
Lord, one can experience the presence of the Lord transcendentally.
Therefore seeing the Lord means being engaged in His service because His
service and His person are identical. The sincere devotee should go on
with sincere service of the Lord. The Lord will give proper direction as to
how and where it has to be done. There was no material desire in Narada,
and yet just to increase his intense desire for the Lord , he was so advised.
TEXT 23

TEXT 22

6 q{l!'.f;l41 ijs;ftf I
..... M: ijl A! II

(ttii!if'!

sakrd yad darsitam riipam

etat kamaya te 'nagha
mat-kama[l sanakai[l sadhu
saroan muficati hrc-chayiin
sakrt-once only ; yat-that; darsitam-shown; riipam-form ; etat-this
is ; kiimiiya-for hankerings; te-your; anagha- 0 virtuous one ; mat-Mine;
kiima[l-desire; sanakai[l-by increasing; siidhu[l-devotee; saroan-all;
muficati-gives away; hrt-sayan- material desires.

sat-sevayadirghayiipi
jata mayi dnlha mati[l
hitvavadyam imam lokam
gantii maj-janatamasi
sat-sevayii-by service of the Absolute Truth ; adirghaya-for some days;
api-even; jatii-having attained; mayi-unto Me; dnlha-firm ; mati[l
intelligence; hitvii-having given up; avadyam- deplorable; imam-this;
lokam-material worlds; gantii-going to; mat-janatam-My associates; asi
become.

300

S rimad-Bhagavatam

Text 25 )

[ Canto 1, Ch. 6

Conversation Between Narada and Vyasa

PURPORT

TRANSLATION

Devotional service rendered to the Personality of Godhead never goes in

vain. Since the Personality of Godhead is eternal , intelligence applied in
His service or anything done in His relation is also permanent. In the
Bhagavad-gitii it is said that such transcendental service rendered unto the
Personality of Godhead accumulates birth after birth, and when the
devotee is fully matured, the total service counted together makes him
eligible to enter into the association of the Personality of Godhead. Such
accumulation of God's service is never vanquished , hut increases till fully
matured.

By service of the Absolute Truth, even for a few days, a devotee

attains firm and fixed intelligence in Me. Consequently he goes on to
become My associate in the transcendental world after giving up the
present deplorable material worlds.
PURPORT
Service of the Absolute Truth involves rendering service unto the
Absolute Personality of Godhead under the direction of the bona fide
spiritual master who is a transparent via media between the Lord and
the neophyte devotee. The neophyte devotee has no capacity to approach
the Absolute Personality of Godhead by the strength of his present imper
fect material senses, and therefore under the direction of the spiritual
master he is trained in transcendental service of the Lord. And by such
training, even for some days, the neophyte devotee gets intelligence in
such transcendental service, which leads him ultimately to get free from
perpetual inhabitation in the material worlds and to be promoted to the
transcendental world to become one of the liberated associates of the Lord
in the kingdom of God.

TEXT 25

l(ijlq#(\q((l
wr+ilretft+tl I
3Jt :q q m

OQJrfctrti :

WI

etiivad uktvoparariima tan-mahad

bhiltam nabho-lingam alingam iSvaram
aham ca tasmai mahatiim mahiyase
sirziivaniimam vidadhe 'nukampita[t

TEXT 24

RtM fwt'1(4

301

f&_ I

i((ld\ 1 1\lll

etiivat- thus; uktvii spoken; uparariima- stopped; tat-that; mahat

great; bhiitam- wonderful; nabha[t-lingam- personified by sound ; alingam
unseen by the eyes; iSvaram-the supreme authority ; aham-1; ca-also;
tasmai-unto Him; mahatiim-the great ; mahiyase-unto the glorified;
sirrzii by the head; avaniimam- obeisances ; vidadhe-executed; anu
kampita[t- being favored by Him .
-

matir mayi nibaddheyam

na vipadyeta karhicit
prajiisarga-nirodhe 'pi
smrtiS ca mad-anugrahiit

mati[t intelligence; mayi-devoted to Me; nibaddhii- engaged; iyam

thus; na-never ; vipadyeta- separate; karhicit-at any time; prajii-living
beings; sarga-at the time of creation; nirodhe- also at the time of annihila
tion; api- even; smrti[t- remembrance; ca-and; mat-Mine; anugrahiit-by
the mercy of.
-

TRANSLATION
Then that supreme authority, personified by sound and unseen by
eyes, but most wonderful, stopped speaking. Feeling a sense of gratitude,
I offered my obeisances unto Him, bowing my head.

TRANSLATION

PURPORT

Intelligence engaged in My devotion cannot be thwarted at any time.

Even at the time of creation, as well as at the time of annihilation, your
remembrance will continue by My mercy.

That the Personality of Godhead was not seen hut only heard does not
make any difference. The Personality of Godhead produced the four Vedas
]1

302

Srimad-Bhagavatam

[ Canto l , Ch. 6

by His breathing, and He is seen and realized through the transcendental

sound of the Vedas. SimiJarly, the Bhagavad-gitii is the sound representa
tion of the Lord, and there is no difference in identity. The conclusion is
that the Lord can be seen and heard by persistently chanting the transcen
dental sound.
TEXT 26

Text 27 ]

Conversation Between Narada and Vyasa

303

chanting of the glories of the Lord and travelling all over the world so that
others may also hear the glories of the Lord. Such devotees have no desire
for material gain. They are conducted by one single desire : to go back to
Godhead. This awaits them in due course on quitting the material body.
Because they have the highest aim of life, going back to Godhead, they are
never envious of anyone, nor are they proud of being eligible to go back
to Godhead. Their only business is to chant and remember the holy name ,
fame and pastimes of the Lord and, according to personal capacity, to
distribute the message for others' welfare without motive of material gain.
TEXT 27

niimiiny anantasya hata-trapa{l pathan

guhyiini bhadriirti krtiini ca smaran
giim parya!arhs tu!amanii gata-sprha[l
kiilam pratikan vimado vimatsara{l
niimiini- the holy name, fame, etc. ; anantasya-of the u nlimited; hata
t rapa(l -being freed from all formalities of the material world; pa!han- by
recitation, repeated reading, etc . ; guhy.ini-mysterious; bhadriiri-all bene
dictory ; krtiini- activities ;ca- and ;smaran-constantly remembering; giim
on the earth ; paryatan- traveling all through; tu !amanii{l-fully satisfied ;
gata-sprha{l- completely freed from all material desires; kiilam- time ;
pratikan- awaitin g ; vimada(l-without being proud; vimatsara(l - withou t
being envious.

TRANSLATION
Thus I began chanting the holy name and fame of the Lord by
repeated recitation, ignoring all the formalities of the material world. Such
chanting and remembering of the transcendental pastimes of the Lord are
benedictory. So doing, I travelled all over the earth, fully satisfied, humble
and unenvious.
PURPORT
The life of a sincere devotee of the Lord is thus explained in a nutshell
by Narada Muni by his personal example. Such a devotee, after his initia
tion by the Lord or His bona fide representative, takes very seriously

m:

Ui+tbt&l"ilml
l('('ffii+\d wt: I
ijRffi;ft
i1+t 1 1\91 1
evam knTJa-mater brahman
niisak tasyiimaliitmana{l
kiila{l priidurabhiit kiile
ta!fitsaudiimani yathii

evam-thus; knTJa-mate{l-one who is fully absorbed in thinking of

Krl).a ; brahman-0 V yasadeva; na- not ; iisak tasya-of one who is attached;
amaliitmana{l-of one who is completely free from all material dirt; kiila{l
death ; priidurabhiit-become visible; kiile-in the course of time; ta!fit
lightning; saudiimani-illuminating; yathii-as it is.

TRANSLATION
And so, 0 Brahmaa Vyasadeva, in due course of time I, who was
fully absorbed in thinking of Kra and who therefore had no attach
ments, being completely freed from all material taints, met with death, as
lightning and illumination occur simultaneously.
PURPORT
To be fully absorbed in the thought of Kra means clearance of
material dirts or hankerings. As a very rich man has no hankerings for
small petty things, so also a devotee of Lord Kra, who is guaranteed to
pass on to the kingdom of God where life is eternal, fully cognizant and

304

Srimad-Bhagavatam

[Canto I , Ch. 6

blissful, has naturally no hankerings for petty material things, which are
like dolls or shadows of the reality and are without permanent value. That
is the sign of spiritually enriched persons. And in due course of time, when
a pure devotee is completely prepared, all of a sudden the change of body
occurs which is commonly called death. And for the pure devotee such a
change takes place exactly like lightning, and illumination foll ?ws sim l
taneously. That is to say a devotee simultaneously . changes his matenal
body and develops a spiritual body by the will of the Suprem . Even
_
before death, a pure devotee has no material affection due to h1s body
being spiritualized like a red-hot iron in contact with fire.
TEXT 28

stn +{A ijf I

Wit ffil_ 'it: 1 1 1 1
prayujyamiine mayi tiim
suddhiim bhiigavatim tanum
iirabdha-karma-niroiiro
nyapatat piiiica-bhautika[l
prayujyamiine-having been awa_rded upon ; mai-:- on e; tiim-that;
. for associatmg with the Person
suddhiim-transcendental; bhiigavatlm-fit
ality of Godhead; tanum-body; iirabdha-acquire?; karma-fruitive wo k;
niroiirza[l,-prohibitive; nyapatat-quit; piiiica-bhautlka[l- body made of fiVe
material elements.
TRANSLATION
Having been awarded a transcendental body befittin an assoc!ate of
the Personality of Godhead, I quit the body made of five matenal ele
ments, and thus all acquired fruitive results of work [ karma] stopped.

PURPORT
Informed by the Personality of Godhead that he would be awarded a
_
transcendental body befitting the Lord's association, Narada got his
spiritual body as soon as he qu it!ed his aterial bo? Y This tra scendental
_
body is free from material affimty and mvested With thre pnmary tran
scendental qualities, namely eternity , freedom from matenal modes, and

Text 29 ]

Conversation Between Narada and Vyasa

305

freedom from reactions of fruitive activities. The material body is always

afflicted with these three inebrieties. A devotee's body becomes at once
surcharged with the transcendental qualities as soon as he is engaged in the
devotional service of the Lord. It acts like the magnetic influence of a
touchstone upon iron. The influence of transcendental devotional service
is like that. Therefore change of the body means stoppage of the reaction
of three qualitative modes of material nature u pon the pure devotee. There
are many instances of this in the revealed scriptures. Dhruva Maharaja and
Prahlada Maharaja and many other devotees were able to see the Person
ality of Godhead face to face apparently in the same body. This means
that the quality of a devotee's body changes from material to transcen
dence. That is the opinion of the authorized Gosvamis via the authentic
scriptures. In the Brahma-sarhhitii it is said that beginning fom te indra
_
gopa germ up to the great Indra, King of heaven, all hvmg bei ngs are
_
subjected to the law of karma and are bound to suffer and enJOY
the
fruitive results of their own work. But only the devotee is exempt from
such reaction by the causeless mercy of the supreme authority, the
Personality of Godhead.
TEXT 29

s;i:\<t: I
IINtflUyllui fcnft: II
'1*'41"6

(i(+{li(l

halpiinta idam iidiiya

sayiine 'mbhasy udanvata[l
siSayior an.upriirzarh
viviSe 'ntar aham vibh o[l
kalpiin te-at the end of Brahma's day ; idam- this;iidiiya- taking together;
sayane-having gone to lie down ; ambhasi-in the causal water; udan.vata[l
-devastation; siSayi.o[l,-lying of the Personality of Godhead (NarayaQ.a) ;
anupriirzam-breathing; vivise-entered into ; anta[l,-within ; aham-1; vibho[l
-of Lord Brahma.
TRANS LATION
At the end of the millennium, when the Personality of Godhead Lord
Naraya lies down within the water of devastation, Brahma begins to
enter into Him along with all creative elements, and I also enter through
His breathing.

S nmad-Bhagavatam

306

[Canto 1, Ch. 6

PURPORT
Narada is known as the son of Brahma, as Lord Kr!la is known as the
son of V asudeva. The Personality of Godhead and His liberated devotees
like Narada appear in the material world by the same process. As it is said
in the Bhagavad-gitii, the birth and activities of the Lord are all transcen
dental. Therefore, according to authorized opinion, the birth of Narada as
the son of Brahma is also a transcendental pastime. His appearance and
dissappearance are practically on the same level as that of the Lord. The
Lord and His devotees are therefore simultaneously one and different as
spiritual entities. They belong to the same category of transcendence.
TEXT 30

(1t(SIN4 a( : 1
q(IRfii : ${ l l o l l
..

sahasra-yuga-paryante
utthiiyedam sisrkata[l,
marici-miSrii !aya[l,
prii[lebhyo'ham ca jajnire
sahasra-one thousand; yuga-4,300,000 years; paryante-at the end of
the duration ; utthiiya-having expired; idam-this; sisrkata[l,- desired to
create again; marici-miSrii[l,- !is like M arici ; !aya[l, - all the [is; prii[lebhyafi,
-out of His senses; aham- I ; ca-also ; jajfiire - appeared .
TRANSLATION
After 4,300,000,000 solar years, Brahma awakes to create again by
of the Lord, and all the ris like Marici, Arigira, Atri and so on are
created from the transcendental body of the Lord, and l also appear along
with them.
PURPORT

will

The duration of a day in the life of Brahma is 4,320,000,00 0 solar years.

This is stated also in the Bhagavad-gitii. So for this period Brahmaji rests in
yoga-nidrii within the body of the Garbhodakasayi Vi!!" the generator of
Brahma. Thus after the sleeping period of Brahma, when there is again
creation by the will of the Lord through the agency of Brahma, all the

Text 3 1 ]

Conversation Between Narada and Vyasa

307

great [is again appear from different parts of the transcendental body, and
Narada also appears. This means that Narada appears in the same transcen
dental body, just as a man awakes from sleep in the same body. Sri Narada
is eternally free to move in all parts of the transcendental and material
creations of the Almighty. He appears and disappears in his own transcen
dental body which is without distinction of body and soul, unlike conditioned beings.

TEXT 31

:atW{Itif(t Jl4ii4\( qifwtw;<:i'Ht: I

31!4iilw:iiiilfelqfjdli41<:tIRr: I I I I
antar bahiS ca lokiims trin
paryemy askandita-vrata
anugrahiin mahii-vi[lor
avighiita-gati[l, kvacit
antaft -in the transcendental world; bahift -in the material world; ca
and ; lokiin - planets ; trin-three (divisions) ; paryemi- travel ; askandita
unbroken ; vrataft - vow; anugrahiit-by the causeless mercy ; mahii-virwft
of the Maha-vipu (Karapodakasayi Vim) ; avighiita- without restriction;
gatift -entrance ; kvacit-at any time.
TRANSLATION
Since then, by the grace of the almighty Vi!!" I travel everywhere
without restriction both in the transcendental world and in the three
divisions of the material world. This is because I am fixed in unbroken
devotional service of the Lord.
PURPORT
As stated in the Bhagavad-gitii, there are three divisions of the material
spheres, namely the iirdhaloka (topmost planets), madhyaloka (midway
planets) and adhaloka (downward planets). And beyond the iirdhaloka
planets, that is to say above the Brahmaloka, there are the material
coverings of the universes, and above that there is the spiritual sky which
is unlimited in expansion, containing unlimited self-illuminated V aiku!ltha
planets inhabited by God Himself along with His associates who are all

308

S rimad Bhagavatam
-

[Canto 1 , Ch. 6

eternally liberated living entities. Sri Narada Muni could enter all these
planets both in the material and spiritual spheres without restriction, as
much as the almighty Lord is free to move personally in any part of His
creation. In the material world the living beings are influenced by the
three material modes of nature, namely goodness, passion and ignorance.
But Sri Narada Muni is transcendental to all these material modes, and thus
he can travel everywhere unrestricted. He is a liberated spaceman. The cause
less mercy of Lord Vi!lu is unparalleled, and such mercy is perceived by
the devotees only by the grace of the Lord. Therefore, the devotees never
fall down, but the materialists, i.e., the fruitive workers and the speculative
philosophers, do fall down, being forced by the respective modes of
nature. The nis, as above mentioned, cannot enter into the transcendental
world like Narada. This fact is disclosed in the Narasimha Puriirw . .!{is like
Marici are authorities in fruitive work, and r.sis like Sanaka and Sanatana are
authorities in philosophical speculations. But Sri Narada Muni is the
prime authority for transcendental devotional service of the Lord. All the
great authorities in the devotional service of the Lord follow in the
footsteps of Narada Muni in the order of the Niirada-bhakti-siitra, and
therefore all the devotees of the Lord are unhesitatingly qualified to enter
into the kingdom of God, V aikuptha.
TEXT 32

.C&>'IIIlctii efTGJt I
\NCII ilN 1 111

Text 33 ]

Conversation Between Narada and Vyasa

charged with transcendental sound and which was given

Krpa.

me by

Lord

The musical string instrument called the vinii which was handed to
Naraa by Lord Sri' Krpa, is described in the L iga Puriirza, and this is
confumed by Srila ]iva Gosvaml. This transcendental instrument is identical
with Lord Sri Kfpa and Narada because all of them are of the same
transcndental category. Sound vibrated by the instrument cannot be
mate_nal, and therefore the glories and pastimes which are broadcast by
the t stn men of Narada are ao _transcendental, without a tinge of
matenal mbne!y. The seven smgrng meters, namely Sa ($arja), IJ
(!Jfiab a), a (Gandhara), Ma (Madhyam), Pa (Pancham), Dha (Dhaivata)
_
and Nt (Ntfiada)
are also transcendental and specifically meant for transcen
dena! sons. A a . pure devotee of the Lord, Sri Narada Deva is always
fulftllmg hts obligation to the Lord for His oift
of the instrument , and thu s
h. e . .alwas e gaged in singing His transcen
dental glories and is therefore
mallible m his exaltd position. Following in the footsteps of Srila
Narada Mum,. a self-reahzed soul in the material world should also properly
use the sound meters, namely $a, IJ., Ga, Ma, etc., in the service of the
Lord by constantly singing the glories of the Lord, as confirmed in the
IS

Bhagavad-gitii.

TEXT 33

!11TN6: !fUr : fsp:r: '

6 qffir I I

deva-the Supreme Personality of Godhead (Sri K.r!la); dattiim-gifted

by; imiim- this; vir-iim-a musical stringed instrument; svara-singing meter;
brahma-transcendental; vibhiiitiim-decorated with ;miircchayitvii-vibrat
ing; hari-kathiim- transcendental message; giiyamiina[l-singing constantly;
cariimi- do moe; aham-1.

pragiiyata[l sva-viryiirzi
tirtha-piida[l priya-sravii[l
iihiita iva me sighram
darianam yiiti cetasi

And thus I travel, constantly singing the glories of the Lord and
transcendental messages, vibrating this instrument called a vipa which is

to

PURPORT

deva-dattam imam vir-am

svara-brahma-vibhiiitiim
miircchayitvii hari-kathiim
giiyamiina cariimy aham

TRANSLATION

309

p ragiiyata[l- thus singing; sva-viryiirz i-own activities; tirtha-piida[l- the

or , whose. lotus feet are the source of all virtues or holiness; priya
ava[l - pleasmg to hear; iihiita-called for; iva-just like; me-to me;
sghram-very soon; darianam- sight; yiiti- appea rs; cetasi-on the seat of
the heart.

310

Srimad-Bhagavatam

[Canto l , Ch. 6

Text 34 ]

The Supreme Lord Sri Kra, whose glories and activities are pleasing
to hear, at once appears on the seat of my heart, as if called for, as soon as
I begin to chant His holy activities.

TRANSLATION

PURPORT

TEXT 34

e tadd hy iitura-cittiiniim
miitrii-sparsecchayii muhu[l,
bhava-sindhu-plavo d.rto
hari-caryiinuvarrzanam

311

etat-this; hi-certainly ; iitura-cittiiniim-of those whose minds are al

ways full of cares and anxieties ; miitrii- objects of sense enjoyment; sparsa
-senses; icchayii- by desires ; muhu[l, always ; bhava-sindhu-the ocean of
nescience ; plava[l,-boat; d.rta[l. -experienced; hari- carya-activities of Hari,
anuvarrtanam-constant recitation.

TRANSLATION

The Absolute Personality of Godhead is not different from His transcen

dental name, form, pastimes and the sound vibrations thereof. As soon as
a pure devotee engages himself in the pure devotional service of hearing,
chanting and remembering the name, fame and activities of the Lord, at
once He becomes visible to the transcendental eyes of the pure devotee by
reflecting Himself on the mirror of the heart by spiritual television. There
fore a pure devotee who is related with the Lord in loving transcendental
service can experience the presence of the Lord at every moment. It is a
natural psychology in every individual case that a person likes to hear and
enjoy his personal glories enumerated by others. That is a natural instinct,
and the Lord, being also an individual personality like others, is not an
exception to this psychology because psychological characteristics visible
in the individual souls are but reflections of the same psychology in the
Absolute Lord. The only difference is that the Lord is the greatest
Personality of all and absolute in all His affairs. If, therefore, the Lord is
attracted by the pure devotee's chanting of His glories, there is nothing
astonishing. Since He is absolut({, He can appear Himself in the picture of
His glorification, the two things being identical. Srlla Narada charits the
glorification of the Lord not for his personal benefit but because the
glorifications are identical with the Lord. Narada Muni forces the presence
of the Lord by the transcendental chanting.

Conversation Between Narada and Vyasa

It is personally experienced by me that those who are always full of

cares and anxieties due to desiring contact of the senses with their
objects can cross the ocean of nescience on a most suitable boat-the
constant chanting of the transcendental activities of the Personality of
Godhead.
PURPORT

The symptom of a living being is that he cannot remain silent even for
some time. He must be doing something, thinking of something or talking
about something. Generally the materialistic men think and discuss about
subj ects which satisfy their senses. But as these things are exercized under
the influence of the external illusory energy, such sensual activities do not
actually give them any satisfaction. On the contrary, they become full with
cares and anxieties. This is called miiyii, or what is not. That which cannot
give them satisfaction is accepted as an object for satisfaction. So Narada
Muni, by his personal experience, says that satisfaction for such frustrated
beings engaged in sense gratification is to chant always the activities of the
Lord. The point is that the subject matter only should be changed. No one
can check the thinking activities of a living being, nor the feeling, willing
or working processes. But if one wants actual happiness, one must change
the subject matter only. Instead of talking of the politics of a dying man,
one might discuss the politics administered by the Lord Himself. Instead
of relishing activities of the cinema artists, one can turn his attention to the
activities of the Lord with His eternal associates like the gopis and Lakmis.
The almighty Personality of Godhead, by His causeless mercy, descends
on the earth and manifests activities almost on the line of the worldly
men, but at the same time extraordinarily, because He is almighty. He
does so for the benefit of all conditioned souls so that they can turn
their attention to transcendence. By doing so, the conditioned soul will
gradually be promoted to the transcendental position and easily cross the
ocean of nescience, the source of all miseries. This is stated from personal
experience by an authority like Sri Narada Muni. And we can have the

312

S rimad-Bhagavatam

[Canto 1 , Ch. 6

same experience also if we begin to follow in the footsteps of the great

sage, the dearmost devotee of the Lord.
TEXT 35

yamiidibhir yoga-pathai[l
kiima-lobha-hato muhu[l
mukunda-sevayii yadvat
tathiitmiiddhii na siimyati
yama-iidibhi[l-by the process of practicing self-restraint; yoga-pathaifl- .
by yoga (mystic bodily power to attain the godly stage) system ; kama
desires for sense satisfaction; lobha-lust for satisfaction of the senses;
hata[l-curbed ; muhu[l- always; mukunda-the Personality of Godhead;
sevayii-by the service of; yadvat-as it is ; tathii-like that; iitmii-the soul;
addhii-for all practical purposes; na-does not; siimyati-be satisfied.

Text 36 ]

Conversation Between Niirada and Vyiisa

313

ment. To check them artificially is no check at all because as soon as there

is some opportunity for enjoyment, the serpent-like senses will certainly
take advantage of it. There are many such instances in history, just like
Visvamitra Muni, who fell a victim of the beauty of Menaka. But Thakur
Haridasa was allured at midnight by the well dressed miiyii, and still she
could not induce that great devotee in her trap.
The whole idea is that without devotional service of the Lord, neither
the yoga system nor dry philosophical speculation can ever become
successful. Pure devotional service of the Lord, without being tinged with
fruitive work, mystic yoga or speculative philosophy, is the foremost
procedure to at tain self-realization. Such pure devotional service is transcen
dental in nature, and the systems of yoga and jniina are subordinate to
such a process. When the tra-nscendental devotional service is mixed with
the other subordinate process, it is no longer transcendental but is called
mixed devotional service. S rila Vyasadeva, the author of Srimad-Bhiigava
tam, will gradually develop all these different systems of transcendental
realization in the text.
TEXT 36

TRANSLATION
It is true that by practicing restraint of the senses by the yoga system
one can get relief from the disturbances of desire and lust, but this is not
sufficient to give satisfaction to the soul, for this [ satisfaction ] is derived
from devotional service to the Personality of Godhead.
PURPORT
Yoga aims at controlling the senses. By practice of the mystic process
of bodily exercize in sitting, thinking, feeling, willing, concentrating,
meditating and at last being merged into transcendence, one can control
the senses. The senses are considered like venomous serpents, and the yoga
system is just to control them. On the other hand, Narada Muni recommends
another method for controlling the senses in the transcendental loving
service of Mukunda the Personality of Godhead. By his experience he says
that devotional service of the Lord is more effective and practical than
the system of artificially controlling the senses. In the service of the Lord
Mukunda, the senses are transcendentally engaged. Thus there is no chance
of their being engaged in sense satisfaction. The senses want some engage-

sarvam tad idam iikhyiitam

yat-prto'ham tvayiinagha
janma-karma-rahasyam me
bhavatas ciitma-toarwm
sarvam- all ; tat- that; idam-this; iikhyiitam- described; yat-whatever;
P!ta[l- asked by ; aham- myself; tvayii- by yourself; anagha- without any
sins; janma-birth ; karma-activities; rahasyam- mysteries ; me-mine ;
bhavata[l-your; ca-and; iitma- self; toa11am satisfaction.
-

TRANS LATION
0 Vyasadeva, you are freed from all sins. Thus I have explained my
birth and activities for self-realization, as you asked. All this will be
conducive for your personal satisfaction also.

Srimad- Bhagavatam

3 14

[Canto 1 , Ch. 6

PURPORT
The process of devotional activities from the beginning to the stage of
transcendence is all duly explained to satisfy the enquiries of V yasadeva.
He has explained how the seeds of devotional service were sown by
transcendental association and how they gradually developed by hearing
the sages. The result of such hearing is detachment from worldliness, so
much so that even a small boy could receive the death news of his mother,
who was his only caretaker, as the blessing of God. And at once he took
the opportunity to search out the Lord. A sincere urge for having an
interview with the Lord was also granted to him, although it is not possible
for anyone to see the Lord with mundane eyes. He also explained how by
execution of pure transcendental service one can get rid of fruitive action
of accumulated work and how he transformed his material body into a
spiritual one. The spiritual body is alone able to enter into the spiritual
realm of the Lord, and no one but a pure devotee is eligible to enter into
the kingdom of God . All the mysteries of transcendental realization are
duly experienced by Narada Muni himself, and therefore by hearing such
an authority one can have some idea of the results of devotional life, which
are hardly delineated even in the original texts of the Vedas. In the Vedas
and Upaniads there are only indirect hints to all this. Nothing is directly
explained there, and therefore S rimad-Bhiigavatam is the mature fruit of
all the Vedic trees of literatures.

TEXT 3 7

0
tt410$li<G:l t4R1l( I

tftartsm: 11\9''
siita uviica
evarh sambhiiya bhagaviin
niirado vusavisutam
umantrya virum rarayan
yayau yiidrcchiko munifl

siita-Siita Gosviimi; uviica-said ; evam-thus; sambhuya-addressing;

bhagavun- transcendentally powerful; nurada[l-N iirada Muni; viisavi-

Text 38 ]

Conversation Between Narada and Vyasa

315

named Vasavi (Satyavati) ; sutam-son ; umantrya-inviting; virum-instru

ment; rarayan- vibrating; yayau- went; yadrk-wherever; icch ika[l- willing;
muni-sage.
TRANSLATION
Siita Gosvami said : Thus addressing V yasadeva, Srila Narada Muni took
leave of him, and vibrating on his vi!J.a instrument, he left to wander at his
free will.
PURPORT
Every living being is anxious for full freedom because that is his tran
scendental nature. And this freedom is obtained only through the tran
scendental service of the Lord. Illusioned by the external energy,
everyone thinks that he is free, but actually he is bound up by the laws of
nature. A conditioned soul cannot freely move from one place to another
even on this earth, and what to speak of one planet to another. But a full
fledged free soul like Narada, always engaged in chanting the Lord's glory,
is free to move not only on earth but also in any part of the u niverse, as
well as in any part of the spiritual sky. We can just imagine the extent and
unlimitedness of his freedom , which is as good as that of the Supreme
Lord. There is no reason or obligation for his travelling, and no one can
stop him from his free movement. Similarly, the transcendental system of
devotional service is also free. It may or may not develop in a particular
person even after undergoing all the detailed formulas. Similarly, the
association of the devotee is also free. One may be fortunate to have it, or
one may not have it even after thousands of endeavors. Therefore, in all
spheres of devotional service, freedom is the main pivot. Without freedom
there is no execution of devotional service. The freedom surrendered to the
Lord does not mean that the devotee becomes dependent in every respect.
To surrender unto the Lord through the transparent medium of the
spiritual master is to attain complete freedom of life.
TEXT 38

am

flir;ij :

i:=f
114:r+ttr:oft,
tu
o$fi( (44"''d"-

rrq_

aho devarir dhanyo 'yarh

yat k irtirh siiritgadhanvanalz
giiyan miidyann idam tantryii
ramayaty iiturarh jagat

316

S rimad-Bhagavatam

[Canto I , Ch. 6

aho-all glory to ; devarifl-the sage of the gods; dhanya[l.-all success;

ayam-yat-one who; kirtim glories; siirngadhanvana[l.-of the Personality
of Godhead ; gayan-singing; madyan- taking pleasure in; idam- this;
tantrya-by means of the instrument; ramayati-enlivens; aturam- dis
tressed ; jagat-world.
-

TRANSLATION
All glory and success to S nia Narada Muni because he glorifies the
activities of the Personality of Godhead, and so doing he himself takes
pleasure and also enlivens all the distressed souls of the universe.
PURPORT
S ri Narada Muni plays on his instrument to glorify the transcendental
activities of the Lord and to give relief to all miserable living entities of the
universe. No one is happy here within the u niverse, and what is felt as
happiness is maya's illusion. The illusory energy of the Lord is so strong
that even the hog who lives on filthy stool feels happy. No one can be
truly happy within the material worl d. S rila Narada Muni, in order to
enlighten the miserable inhabitants, wanders everywhere. His mission is to
get them hack home, hack to Godhead . That is the mission of all genuine
devotees of the Lord fop.owing the footsteps of that great sage.
Thus end the Bhak tivedanta purports of the First Canto, Sixth Chapter,
of S nmad-Bhagavatam, entitled "Conversation Between Niirada and
Vyasa. "

CHAPTER SEVEN

The son of Drol)a Punished

TEXT I

;n _ij itIG\((i(U(: I
{lqjG\ (Rf: fitiq: II

Z II

saunaka uvaca
nirgate narade siita
bhagavan biidarayarza[l.
srutavams tad-abhipretam
tata[l. kim akarod vibhu[l.
saunaka[l.-S ri S aunaka; uvaca-said; nirgate-having gone; narade
Narada Muni ; siita-0 Silta; bhagavan-the transcendentally powerful;
badarayarza[l.- Vedavyasa; srutavan-who heard; ta t- his; abhipretam- de
sire of the mind; tata[l.-thereafter; kim-what; akarot-did he do ; vibhu[l.
the great.

TRANS LATION
tli S aunaka asked : 0 Siita, the great and transcendentally powerful
Vyasadeva heard everything from Sri Narada Muni. So after his departure,
what did he do?
PURPORT
In this chap ter the clue for describing Srimad-Bhiigavatam is picked up
as Maharaja Parikit is miraculously saved in the womb of his mother. This
was caused by Drautti (Asvatthama), son of Acarya Dro!J.a, who killed the
317

318

Srimad-Bhagavatam

[Canto I , Ch. 7

five sons of Draupadi while they were asleep , for which he was punished
by Arjuna. Before commencing the great pic Sri"!ad-Bhiigavatam, S ri
V yasadeva realized the whole truth by trance m devotiOn.
TEXT 2

:a-
't&IWi'Qi (1R4llllT1H qf I
1Qtlstl(1 Wr : II

Text 4 ]

The Son of DroJ.Ia Punished

319

culture is the common factor for all. The brahmaciiris, the gr;hasthas, the
viinaprasthas and the sannyiisis all belong to the same mission of life,
namely, realization of the Supreme. Therefore none of them are less
important as far as spiritual culture is concerned. The difference is a matter
of formality on te strength of renunciation. The sannyiisis are held in
high estimation on the strength of practical renunciation.
TEXT 3

II

siita uviica
brahma-nadyiirh sarasvatyiim
iiSrama pascime tate
samyiipriisa iti prokta
rfr-iirh satra-vardhana

ffl' m 'TTJijfo 1
'r.ftsqrn !lfTllWI: II

II

tasmin sva-iisrame vyiiso

badari-ar-a-mar-!iite
iisfno 'p a upasprsya
prar-idadhyau mana svayam

sii ta[l- S ri Siita ; uviica-said; brahmanadyiim-on the bank of the river

intimately related with Vedas, briihmar-as, saints, and the Lord ; sarasvatyiim
-Sarasvafi; iisrama-cottage for meditation ; pa5cime- on the west; tate
bank; samyiipriisa-the place named S amyaprasa; iti-thus; prokta
said to be; nir-iim-of the sages; satra-vardhana-that which enlivens
activities.

tasmin-in that (iisrama); sva-own ; iisrame-in the cottage; vyiisa

Vyasadeva ; badari-berry; ar-ra-trees ; mar-rite-surrounded by; iisina
apa - sitting; upasprsya-touching water; prar-idadhyau -concentrated;
mana- the mind; svayam-himself.

TRANSLATION

In that place, Snla Vyasadeva, in his o asrama, which was surround

ed by berry trees, sat down to meditate after touching water for purifica
tion.

Sri Siita said: On the western bank of the River Sarasvati, which is
intimately related with the Vedas, there is a cottage for meditation at
Samyaprasa which enlivens the transcendental activities of the sages .
PUPORT
For spiritual advancement of knowledge a suitable place and atmosphere
are definitely required. The place on the western bank of the Sarasvati is
especially suitable for this purpose. And there is the iisrama of V yasadeva
at Samyaprasa. S rila Vyasadeva was a householder, yet his residential
place is called an iiSrama. An iisrama is a place where spiritual culture is
always foremost. It does not matter whether the place belongs to a house
holder or a mendicant. The whole varr-iisrama system is so designed that
each and every status of life is called an iisrama. This means that spiritual

TRANSLATION

PURPORT
Under instruction of his spiritual master Srila Narada Muni, V yasadeva
concentrated his mind in that transcendental place of meditation.
TEXT 4

;r l{;rRr !If I
31q4ti '{ 111 tn II
bhakti-yogena manasi
samyak prar-ihite 'male

II

320

Srimad-Bhagavatam

[Canto 1 , Ch. 7

apasyat puruam piiT?lam

miiyiim ca tad-apsrayam
bhakti-devotional service; yogena-by the process of linking up ; manasi
-upon the mind; samyak-perfectly ; prartihite-engaged in and fixed u p
on; amaZe-with out any matter; apa5yat-saw; puruam-the Personality of
Godhead ;pilrrtam-absolute; miiyiim-energy ; ca-also ; tat-His; apiisrayam
-under full control.
TRANSLATION
Thus he fixed his mind, perfectly engaging it by linking it in devotional
service [ bhakti-yoga ] without any tinge of materialism, and thus he saw
the Absolute Personality of Godhead along with His external energy, which
was under full control.
PURPORT
Perfect VISIOn of the Absolute Truth is possible only by the linking
process of devotional service. This is also confirmed in the Bhagavad-gitii.
One can perfectly realize the Absolute Truth Personality of Godhead only
by the process of devotional service, and one can enter into the kingdom
of God by such perfect knowledge. Imperfect realization of the Absolute
by the partial approach of the impersonal Brahman or localized Paramatma
does not permit anyone to enter into the kingdom of God. S ri Narada
advised Snl.a Vyasadeva to become absorbed in transcendental meditation
on the Personality of Godhead and His activities. S rila Vyasadeva did not
take notice of the effulgence of Brahman because that is not absolute
vision. The absolute vision is the Personality of Godhead, as it is confirmed
in the Bhagavad-gitii: Vasudeva sarvam iti. In the Upan4ads also it is
confirmed that Vasudeva, the Personality of Godhead, is covered by the
golden glowing hirar-mayena piitrerta veil of impersonal Brahman, and when
that curtain is removed by the mercy of the Lord the real face of the
Absolute is seen. The Absolute is mentioned here as the purua or person .
The Absolute Personality o f Godhead i s mentioned in so many Vedic
literatures, and in the Bhagavad-gitii, the purua is confirmed as the
eternal and original person. The Absolute Personality of Godhead is the
perfect person. The Supreme Person has manifold energies, out of which
the internal, external and marginal energies are specifically important. The
energy mentioned here is the external energy, as will be clear from the

Text 5 ]

The Son of DroQ.a Punished

321

statements of her activities. The internal energy is there along with the
Absolute Person as the moonlight is there with the moon. The external
energy is compared with darkness because it keeps the living entities in the
darkness of ignorance. The word apiisrayam suggests that this energy of
the Lord is under full control. The internal potency or superior energy
is also called miiyii, hut it is spiritual miiyii, or energy exhibited in the
absolute realm. When one is under the shelter of this internal potency, the
darkness of material ignorance is at once dissipated. And even those who
are iitmiiriima, or fixed in trance, take shelter of this miiyii or internal
energy. Devotional service, or bhakti-yoga, is the function of the internal
energy ; thus there is no place for the inferior energy or material energy,
just as there is no place for darkness in the effulgence of spiritual
light. Such internal energy is even superior to the spiritual bliss attainable
in the conception of impersonal Brahman. It is stated in the Bhagavad-gitii
that the impersonal Brahman effulgence is also an emanation from the
Absolute Personality of Godhead S ri Kr!!a. The Parama-Purua cannot be
anyone except Sri Kr!la Himself, as it will be explained in the later slokas.
TEXT 5
mfliltFr 3TT;f f:smOJR

lfUsA

s;N.

ij I I '-\ I I

yayii sammohito jiva

iitmiinam tri-gurtiitmakam
paro 'pi manute 'nartham
tat-krtam ciibhipadyate
yayii-by whom ; sammohita[l-illusi oned; jiva[l-the living entities;

atmiinam-self; tri-gura-atmakam-co nditioned by the three modes of

nature, or a product of matter; para-transcendental; api-in spite of;
manute-takes it for granted; anartham-things not wanted; tat-by that;
krtam ca-reaction ; abhipadyate-un dergoes thereof.
TRANSLATION
Due to this external energy, the living entity, although transcendental
to the three modes of material nature, thinks of himself as a material
product and thus. undergoes the reactions of material miseries.

322

Srimad-Bhagavatam

[Canto l , Ch. 7

PURPORT
The root cause of suffering by the materialistic living beings is pointed
out with remedial measures which are to be undertaken and also the ulti
mate perfection to be gained. All this is mentioned in this particular verse.
The living being is by constitution transcendental to material encagement,
but he is now imprisoned by the external energy, and therefore he thinks
himself one of the material products. And due to this unholy contact,
the pure spiritual entity suffers material miseries under the modes of
material nature. The living entity misunderstands himself to be a material
product. This means that the present perverted way of thinking, feeling
and willing, under material conditions, is not natural for him. But he has
his normal way of thinking, feeling and willing. The living being in his
original state is not without thinking, willing and feeling power. It is also
confirmed in the Bhagavad-gitii that the actual knowledge of the condi
tioned soul is now covered by nescience. Thus the theory that a living
being is absolute impersonal Brahman is refuted herein. This cannot be,
because the living entity has his own way of thinking in his original uncon
ditional state also . The present conditional state is due to the influence of
the external energy, which means that the illusory energy takes the initia
tive while the Supreme Lord is aloof. The Lord does not desire that a living
being be illusioned by external energy . The external energy is aware of this
. fact, but still she accepts a thankless task of keeping the forgotten soul
under illusion by her bewildering influence. The Lord does not interfere
with the task of the illusory energy because such performances of the
illusory energy are also necessary for reformation of the conditioned soul.
An affectionate father does not like his children to be chastised by another
agent, yet he puts his disobedient children under the custody of a severe
man just to bring them to order. But the all-affectionate Almighty Father
desires at the same time relief for the conditioned soul, relief from the
clutches of the illusory energy. The king puts the disobedient citizens
within the walls of the jail, but sometimes the king, desiring the prisoners'
relief, personally goes there and pleads for reformation, and on doing so
the prisoners are set free. Similarly, the Supreme Lord descends from His
kingdom upon the kingdom of illusory energy and personally gives relief
in the form of the Bhagavad-gitii, wherein He personally suggests that the
ways of illusory energy are very stiff to overcome, but one who surrenders
unto the lotus feet of the Lord is set free by the order of the Supreme.
This surrendering process is the remedial measure for getting relief from
the bewildering ways of the illusory energy. The surrendering process is

Text 5 ]

The Son of Dro1.1a Punished

323

completed by the influence of association. The Lord has suggested, there

fore, that by the influence of the speeches of saintly persons who have
actually realized the Supreme, men are engaged in His transcendental
loving service. The conditioned soul gets a taste for hearing about the
Lord, and by such hearing only he is gradually elevated to the platform of
respect, devotion and attachment for the Lord. The whole thing is com
pleted by the surrendering process. Herein also the same suggestion is
made by the Lord in His incarnation of Vyasadeva. This means that the
conditioned souls are being reclaimed by the Lord both ways, namely by
the process of punishment by the external energy of the Lord, and by
Himself as the spiritual master within and without. Within the heart of
every living being the Lord Himself as the Supersoul Paramatma becomes
the spiritual master, and from without He becomes the spiritual master in
the shape of scriptures, saints and initiator spiritual master. This is still
more explicitly explained in the next sloka.
Personal superintendence of the illusory energy is confirmed in the
Vedas (the Kera Upan4ad) in relation to the demigods' controlling power.
Herein also it is clearly stated that the living entity is controlled by the
external energy in a personal capacity. The living being thus subject to the
control of external energy is differently situated. It is clear, however, from
the present statement of Bhiigavatam that the same external energy is
situated in the inferior position before the Personality of Godhead or the
perfect being. The perfect being, or the Lord, cannot be approached even
by the illusory energy, who can only work on the living entities. Therefore
it is sheer imagination that the Supreme Lord is illusioned by the illusory
energy and thus becomes a living being. If the living being and the Lord
would have been in the same category, then it would have been quite
possible for V yasadeva to see it, and there would have been no question of
material distress on the part of the illusioned being because the Supreme
Being is fully cognizant. So there are so many unscrupulous imaginations
on the part of the monists to endeavor to put both the Lord and the living
being i'n the same category. Had it been so, then Srila Sukadeva Gosvami
would not have taken the trouble to describe the transcendental pastimes
of the Lord, if they were all manifestations of illusory energy.
S rimad-Bhiigavatam is the summum bonum remedy for the suffering
humanity in the clutches of miiyii. Srila Vyasadeva therefore first of all
diagnosed the actual disease of the conditioned souls, i.e. their being
illusioned by the external energy. He also saw the perfect Supreme Being
from whom illusory energy is far removed, though He saw both the
diseased conditioned souls and also the cause of the disease. And the

Srimad-Bhagavatam

324

[Canto 1 , Ch. 7

remedial measures are suggested in the next verse. Both the Supreme
Personality of Godhead and the living beings are undoubtedly qualitatively
one, but the Lord is the controller of the illusory energy, whereas the
living entity is controlled by the illusory energy. Thus the Lord and the
livi!lg beings are simultaneously one and different. Another point is distinct
herein: that eternal relation between the Lord and the living being is
transcendental, otherwise the Lord would not have taken the trouble to
reclaim the conditioned souls from the clutches of miiyii. In the same way
the living entity is also required to revive his natural love and affection for
the Lord, and that is the highest perfection of the living entity. S rimad
Bhiigavatam treats the conditioned soul with an aim to that goal .of life.
TEXT 6

maJmilllii 1
Affl Fm'sti ij'R I I

....

,.....

. ,.....

II

anarthopasamam siikiid
bhakti-yogam adhokaje
lokasyiijiinato vidviims
cakre siitvata-samhitiim

anartha-things which are superfluous; upa5amam- mitigation; siikiit

directly ; bhakti-yogam-the linking process of devotional service;
adhokaje-unto the Transcendence ; lokasya- of the general mass of men ;
ajiinata-those who are unaware of; vidviin- the supremely learned;
cak re - compiled ; siitvata- in relation with the Supreme Truth; samhitiimVedic literature.

TRANSLATION
The material miseries of the living entity, which are superfluous to him,
be directly mitigated by the linking process of devotional service. Bu
the mass of people do not know this, and therefore the learned Vyasadeva
compiled this Vedic literature, which is in relation to the Supreme Truth.

can

PURPORT
Sn1a Vyasadeva was the all-perfect Personality of Godhead. The state
ment suggests that the complete unit of the Personality of Godhead in-

Text 7 )

The Son of Dror:ta Punished

325

eludes His parts and parcels also. He saw, therefore, His different energies,
namely the internal energy, the marginal energy and the external energy.
He saw also His different plenary portions and parts of the plenary por
tions, namely His different incarnations also, and he specifically observed
the unwanted miseries of the conditioned souls who are bewildered by the
external energy. And at last he saw the remedial measure for the condi
tioned souls, namely, the process of devotional service. It is a great
transcendental science and begins with the process of hearing and chanting
the name, fame, glory, etc., of the Supreme Personality of Godhead. Re
vival of the dormant affection or love of Godhead does not depend on the
mechanical system of hearing and chanting, but it solely and wholly
depends on the causeless mercy of the Lord. When the Lord is fully
satisfied with the sincere efforts of the devotee, He may endow him with
His loving transcendental service. But even with the prescribed forms of
hearing and chanting, there is at once mitigation of the superfluous and
unwanted miseries of material existence. Such mitigation of material affec
tion does not wait for development of transcendental knowledge. Rather,
knowledge is dependent on devotional service for ultimate realization of
the Supreme Truth.
TEXT 7

Oft trol I
mmt : t'm I I \!> I I
yasyiim vai sriiyamiirziiyiim
knTJe parama-piirue
bhaktir utpadyate pumsa
soka-moha-bhayiipahii
yasyiim-this Vedic literature; vai-certainly; sriiyamiirziiyiim-simply by
giving aural reception; k!T}e- unto Lord l<fJ}.a; para ma-supreme ; piirue
unto the Personality of Godhead; bhakti - feelings of devotional service;
utpadyate- sprout up; pumsa-of the living being; soka-lamentation ;
moha-illusion ; bhaya- fearfu lness; apahii- that which extinguishes.

TRANSLATION
Simply by hearing this Vedic literature, the feeling for loving devo
tional service to Lord Kr!la, the Supreme Personality of Godhead, sprouts
up at once to extinguish the fire of lamentation, illusion and fearfulness.

326

Srimad-Bhagavatam

[ Canto 1 , Ch. 7

PURPORT
There are various senses, of which the ear is the most effective. This
sense works even when a man is deep asleep. One can protect himself from
the hands of an enemy while awake, but while asleep one is protected by
the ear only. The importance of hearing is mentioned here in connection
with attaining the highest perfection of life, namely, getting free from three
material pangs. Everyone is full of lamentation at every moment; he is
after the mirage of illusory things and is always afraid of his supposed
enemy. These are the primary symptoms of material disease. And it is
definitely suggested herein that simply by hearing the message of $rimad
Bhiigavatam one gets attachment for the Supreme Personality of Godhead
Sri Kr!la, and as soon as this is effected the symptoms of the material
diseases disappear . Srila Vyasadeva was the all-perfect Personality of God
head, and in this statement the all-perfect Personality of Godhead Sri
Kr!la is clearly confirmed.
The ultimate result of devotional service is to develop genuine love for
the Supreme Personality. Love is a word which is often used i n relation
with man and woman. And love is the only word that can be properly
used to indicate the relation between Lord Kr!la and the living entities.
The living entities are mentioned as prakrti in the Bhagavad-gitii, and in
Sanskrit prakrti is a feminine obj ect. The Lord is always described as the
Parama-Purua or the supreme male personality. Thus the affection be
tween the Lord and the living entities is something like that between the
male and the female. Therefore the term love of Godhead is quite appro
priate.
Loving devotional _service of the Lord begins with hearing about the
Lord. There is no difference between the Lord and the subject matter
heard about Him. The Lord is absolute in all respects, and thus there is
no difference between Him and the subject matter heard about Him.
Therefore, hearing about Him means immediate contact with Him by the
process of vibration of the transcendental sound. And the transcendental
sound is so effective that it acts at once by removing all material affections
mentioned above. As mentioned before, a living entity develops a sort of
complexity by material association, and the illusory encagement of the
material body is accepted as an actual fact. U nder such false complexity,
the living beings under different categories of life become illusioned in
different ways. Even in the most developed stage of human life, the same
illusion prevails in the form of many isms and divides the loving relation
with the Lord and thereby divides the loving relation between man and

The Son of Drol).a Punished

Text 8 ]

327

man. By hearing the subject matter of $rimad-Bhiigavatam this false

complexity of materialism is removed, and real peace in society begins,
which politicians aspire for so eagerly in so many political situations. The
politicians want a peaceful situation between man and man, and nation
and nation, but at the same time, because of too much attachment for
material domination, there is illusion and fearfulness. Therefore the
politicians' peace conferences cannot bring about peace in society. It can
only be done by hearing the subject matter described in the $rimad
Bhiigavatam about the Supreme Personality of Godhead Sri Krp.a. The
foolish politicians may go on holding peace and summit conferences for
hundreds of years, but they will fail to achieve success. Until we reach the
stage of reestablishing our lost relation with Krp.a, the illusion of accept
ing the body as the self will prevail, and thus fearfulness will also prevail.
As for validity of Sri Kr!la as the Supreme Personality of Godhead, there
are hundreds and thousands of evidences from revealed scriptures, and there
are hundreds and thousands of evidences from personal experiences of
devotees in various places like Vrndavana, Navadvipa and Pur!. Even in
the Kaumadi Dictionary the synonyms of Krp.a are given as the son of
Y asoda and the Supreme Personality of Godhead Parambrahman. The
conclusion is that simply by hearing the Vedic literature $rimad
Bhiigavatam, one can have direct connection with the Supreme Personality
of Godhead Sri Kr!la, and thereby one can attain the highest perfection of
life by transcending worldly miseries, illusion and fearfulness. These are
practical tests for one who has actually given a submissive hearing to the
readings of the $rimad-Bhiigavatam.
TEXT S

mtd +tttffl ti_l

1 Frlf;rof : II

II

sa samhitiim bhiigavatim
krtviinukramya ciitma-jam
sukam adhyiipayiimiisa
nivrtti-niratam muni
sa-that; samhitiim- Vedic literature; bhiigavatim-in relation with the
Personality of Godhead; krtvii-having done; anukramya-by correction
and repetition ; ca-and; iitma-jam-his own son; sukam-Sukadeva Gosvami;
adhyiipayiimiisa-thought; nivrtti-path of self-realization; niratam-en
gaged ; muni- the sage.

328

[Canto 1 , Ch. 7

Srimad-Bhagavatam
TRANSLATION

The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and

revising it, taught it to his own son, Sri Sukadeva Gosvami, who was already
engaged in self-realization.
PURPORT
S rimad-Bhiigavatam is the natual commentation on the Brahma-siltras
compiled by the same author. This Brahma-siltra or Vediinta-siltra is meant
for those who are already engaged in self-realization. S rimad-Bhiigavatam
is so made that one becomes at once engaged in the path of self-realization
simply by hearing the topics. Although it is especially meant for the
paramahamsas, or those who are totally engaged in self-realization, it works
into the depth of the heart of those who may be worldly men. Worldly
men are all engaged in sense gratification. But even such men will find
in this Vedic literature a remedial measure for their material diseases.
Sukadeva Gosvami was a liberated soul from the very beginning of his
birth, and his father taught him S rimad-Bhiigavatam. Amongst mundane
scholars, there is some diversity of opinion as to the date of compilation
of S rimad-Bhiigavatam. It is, however, certain from the text of the
Bhiigavatam that it was compiled before the disappearance of King PanKit
and after the departure of Lord Kr!la. When Maharaja Parikit was ruling
the world as the King of Bharatavara, he chastised the personality of Kali.
According to revealed scriptures and astrological calculation, the age of
Kali is in its 5,000th year. Therefore, S rimad-Bhiigavatam was compiled
not less than five thousand years ago. Mahiibhiirata was compiled before
S rimad-Bhiigavatam, and the Puriiras were compiled before Mahiibhiirata.
That is an estimation of the date of compilation of the different Vedic
literatures. The synopsis of Srimad-Bhiigavatam was given before the
detailed description under instruction of Narada. S rimad-Bhiigavatam is
the science for following the path of nivrtti-miirga. The path of pravrtti
miirga was condemned by Narada. That is the natural inclination for all
conditioned souls. The theme of S rimad-Bhiigavatam is the. cure of the
materialistic disease of the humari being; or stopping completely the pangs
of material existence.

The Son of Drot:ta Punished

saunaka[l uvaca- Sr'i Saunaka asked ; sa[t-he ; vai-of course ; nivrtti

on the path of self-realization ; nirata[t-always engaged ; sarvatra-in ev.ery
respect ; upekaka[l-indifferent; muni[l-sage; kasya-for what reason ; vii
or; brhatim- vast ; etiim-this; iitmiiriima[l-one who is pleased in himself;
samabhyasat-undergo the studies.

TRANSLATION
Sri Saunaka asked Su.ta Gosvami: Sri Sukadeva Gosvami was already

on the path of self-realization, and thus he was pleased with his own self.
So why did he take the trouble to undergo the study of such a vast
literature?
PURPORT

For the people in general the highest perfection of life is to cease from
material activities and be fixed on the path of self-realization. Those who
take pleasure in sense enjoyment, or those who are fixed in material
bodily welfare work, are called karmis. Out of thousands and millions of
such karmis, one may become an iitmiiriima by self-realization. A tmii
means self, and riima means to take pleasure. Everyone is searching after
the highest pleasure, but the standard of pleasure of one may be different
from the standard of another.. Therefore, the standard of pleasure enjoyed
by. the karmis is different from that of the iitmiiriimas. The iitmariimas are
completely indifferent to material enjoyment in every respect. Srila Suka
deva Gosvami had already attained that stage, and still he was attracted to
undergo the trouble of studying . the great Bhiigavatam literature. This
means that Srimad-Bhiigavatam is postgraduate study even for the iitmii
riimas, who have surpassed all the studies of Vedic knowledge.

Q..

II

329

saunaka uviica
sa vai nivrtti-nirata[l
sarvatropekako muni[l
kasya vii brhatim etiim
iitmiiriima[l samabhyasat

TEXT 1 0

TEXT 9

f;mf: ufwt: 1
tn m')ijl\l\1(1:4\ I I

Text 10]

3111(14\l Pli.-1 it I
i'4tt@tf lloft m: I I oil

330

Srimad-Bhagavatam
siita uviica
iitmiiriimiis ca munayo
nirgran thii apy urukrame
kurvanty ahaitukirh bhaktim
ittham-bhiita-gurw harift

[ Canto 1, Ch. 7

siita uvaca -S ii ta Gosvam1 said; iitmiiriimii-those who take pleasure

in atmii (generally, spirit self) ; ca -also ; munaya -sages; nirgranthiift
freed from all bondage ; api-in spite of; urukrame-unto the great adven
turer ; kurvanti-do ; ahaitukim-unalloyed; bhaktim-devotional service;
ittham-bhiita-such wonderful; gu !laft - qualities; hari-of the Lord.

TRANS LATION
All different varieties of atmaramas [ those who take pleasure in atma,
or spirit self] , especially those established on the path of self-realization,
though freed from all kinds of material bondage, desire to render un
alloyed devotional service unto the Personality of Godhead. This means
that the Lord possesses transcendental qualities and therefore can attract
everyone, including liberated souls.
PURPORT
Lord Sri Caitanya Mahaprabhu explained this iitmiiriima sloka very
vividly before His chief devotee Srila Sanatana Gosvami. He points out
eleven factors in the sloka, namely 1 ) iitmiiriima, 2) munaya[l,, 3) nir
grantha, 4) api, 5) ca, 6) urukrama, 7) kurvanti, 8) ahaitukim, 9) bhaktim,
10) ittham-bhiita-gur;wft, and l l ) harift- According to the ViSva-Prakiisa
Sanskrit Dictionary, there are seven synonyms for the word iitmiiriima,
which are as follows: 1 ) Brahman (the Absolute Truth), 2) body, 3) mind,
4) endeavor, 5) endurance, 6) intelligence, and 7) personal habits.
The word munayaft refers to 1 ) those who are thoughtful, 2) those who
are grave or silent, 3) ascetics, 4) the persistent, 5) mendicants, 6) sages,
and 7) saints .
The word nirgrantha conveys these ideas: 1 ) one who is liberated from
nescience, 2) one who has no connection with scriptural injunction, i.e.,
who is freed from the obligation of the rules and regulations mentioned in
the revealed scriptures like ethics, Vedas, philosophy, psychology, meta
physics, etc., (in other words the fools, illiterate, urchins, etc. , who have
no connection with regulative principles), 3) a capitalist, and also 4) one
who is penniless.

Text 1 0 ]

The Son of DroQ.a Punished

331

According to the Sabda-kosa Dictionary, the affix ni is used in the sense

of 1) certainty, 2) counting, 3) building, and 4) forbiddance, and the word
grantha is used in the sense of wealth, thesis, vocabulary, etc .
The word urukrama means the one whose activities are glorious. Krama
means step. This word urukrama specifically indicates the Lord 's incarna
tion as Vamana, who covered the whole universe by immeasurable steps.
Lord Virtu is powerful, and His activities are so glorious that He has
created the spiritual world by His internal potency and the material world
by His external potency. By His all-pervading features He is everywhere
present as the Supreme Truth, and in His personal feature He is always
present in His transcendental abode of Goloka V rndavana where He
displays His transcendental pastimes in all variegatedness. His activities
cannot be compared with anyone else's, and therefore the word urukrama
is just applicable to Him only.
According to Sanskrit verbal arrangement, kurvanti means to do things
for someone else. Therefore, it means that the iitmiiriimas render devo
tional service u nto the Lord not for personal interest but for the pleasure
of the Lord, Urukrama.
Hetu means causal. There are many causes for one's sense satisfaction,
and they can be chiefly classified as material enj oyment, mystic powers
and liberation, which are generally desired by progressive persons. As far
as material enj oyments are concerned, they are innumerable, and the
materialists are eager to increase them more and more because they are
under the illusory energy. There is no end to the list of material enjoy
ments, nor can anyone in the material universe have all of them . As far as
the mystic powers are concerned, they are eight in all (such as to become
the minutist in form, to become weightless, to have anything one desires,
to lord it over the material nature, to control other living beings, to throw
earthly globes in outer space, etc.). These mystic powers are mentioned in
the Bhiigavatam ( 1 1 . 15). The forms of liberation are five in number.
Therefore, unalloyed devotion means service to the Lord without desire
for the above-mentioned personal benefits. And the powerful Personality
of Godhead Sri Krrta can be fully satisfied by such u nalloyed devotees
free from all sorts of desires for personal benefit.
Unalloyed devotional service of the Lord progresses in different stages.
Practice of devotional service in the material field is of eighty-one different
qualities, and above such activities there is the transcendental pr ctice of
devotional service, which is one and is called siidhana-bhak tt. When
unalloyed practice of siidhana-bhakti is matured into transcendental love
for the Lord, the transcendental loving service of the Lord begins gTadually

332

Srimad-Bhagavatam

[Canto 1 , Ch. 7

developing into nine progressive stages of loving service under the headings
of attachment, love, affection, feelings, affinity, adherence, following,
ecstasy and intense feelings of separation.
The attachment of an inactive devotee develops up to the stage of
transcendental love of God. Attachment of an active servitor develops up
to the stage of adherence, and that for a friendly devotee develops up to
the stage of following, and the same is also the case for the paternal
devotees. Devotees in conjugal love develop. ecstasy up to the stage of
intense feelings of separation. These are some of the features of unalloyed
devotional service of the Lord.
According to Hari-bhakti-sudhodaya, the import of the word ittham
bhiita is complete bliss. Transcendental bliss in the realization of imper
sonal Brahman becomes comparable with the scanty water contained in
the pit made by a cow's hoof. It is nothing compared to the ocean of
bliss of the vision of the Personality of Godhead. The personal form of
Lord Sri Krr:ta is so attractive that it comprehends all attraction, all bliss
and all tastes (rasas). These attractions are so strong that no one wants to
exchange material enjoyment, mystic powers and liberation for them.
There is no need of logical arguments in support of this statement, but
' out of one's own nature one becomes attracted by the qualities of Lord
Sri Krr;ta. We must know for certain that the qualities of the Lord have
nothing to do with mundane qualities. All of them are full of bliss, know
ledge and eternity. There are innumerable qualities of the Lord, and one is
attracted by one quality while another is attracted by another.
Great sages, such as the four bachelor devotees Sanaka, Sanatana,
Saniinda and Sanat-kumara, are attracted by the fragrance of flowers and
tulasi leaves anointed with the pulp of sandalwood offered at the lotus
feet of the Lord. Similarly, Sukadeva Gosvami was attracted by the
transcendental pastimes of the Lord. Sukadeva Gosvami was already
situated in the liberated stage, yet he was attracted by the pastimes of the
Lord. 'this proves that the quality of His pastimes has nothing to do with
material affinity. Similarly, the young cowherd damsels were attracted by
the bodily feature of the Lord, and Rukmir;ti was attracted by hearing
about the glories of the Lord. Lord KJ].a attracts even the mind of the
goddess of fortune. He attracts, in special cases, the minds of all young
girls. He attracts the minds of the elderly ladies by paternal affection. He
attracts the minds of the male in the humors of servitude and friendship.
The word hari conveys various meanings, but the chief import of the
word is that He (the Lord) vanquishes everything inauspicious and takes
away the mind of the devotee by awarding pure transcendental love. By

Text 1 1 )

The Son of Drol).a Punished

333

remembering the Lord in acute distress one can be free from all varieties
of miseries and anxieties. Gradually the Lord vanquishes all obstacles on
the path of devotional service of a pure devotee, and the result of nine
devotional activities, such as hearing, chanting, etc., becomes manifested.
By His personal features and transcendental attributes, the Lord attracts
all psychological activities of a pure devotee. Such is the attractive power
of Lord KJ].a. The attraction is so powerful that a pure devotee never
hankers for any one of the four principles of religion. These are the
attractive features of the transcendental attributes of the Lord. And
adding to this the words api and ca, one can increase the imports
unlimitedly. According to Sanskrit grammar there are seven synonyms for
the word api.
So by interpreting each and every word of this loka, one can see
unlimited numbers of transcendental qualities of Lord J].a that attract
the mind of a pure devotee.
TEXT 1 1

JJTf

iflur: I
3llltiRH4 m : I I I I
...

harer gul)iikipta-matir
bhagaviin biidariiyal)i{t
adhyagiin mahad iikhyiinam
nityam vil)u-jana-priyaft
hareft-of Hari, the Personality of Godhead ; gurw-transcendental
attribute; iikipta-being absorbed in; matift-mind ; bhagaviin-powerful;
biidariiyarzift-son of Vyasadeva; adhyagiit-underwent studies; mahat
great; iikhyiina?t-narration ; nityam-regularly ; vigtu-jana-devotees of
the Lord; priyaft- beloved.

TRANSLATI.ON
Srila Sukadeva Gosvami, son of Sn,a Vyasadeva, was not only transcen
dentally powerful. He was also very dear to the devotees of the Lord.
Thus he underwent the study of this great narration [ Srimad-Bhagavatam ] .

334

Srimad-Bhagavatam

[Canto 1, Ch. 7

PURPORT
According to Brahma-vaivarta Puriira, Srila Sukadeva Gosvam'i was a
liberated soul even within the womb .of his mother. Srila Vyasadeva knew
that the child, after his birth, would not stay at home. Therefore he
(Vyasadeva) impressed upon him the synopsis of the Bhiigavatam so that
the child could be made attached to the transcendental activities of the
Lord. After his birth, the child was still more educated in the subject of
the Bhiigavatam by recitation of the actual poems.
The idea is that generally the liberated souls are attached to the feature
of impersonal Brahman with a monistic view of becoming one with the
supreme whole. But by the association of pure devotees like Vyasadeva,
even the liberated soul becomes attracted to the transcendental qualities
of the Lord. By the mercy of Sri Narada, Srila Vyiisadeva was able to
narrate the great epic of $ rimad-Bhiigavatam, and by the mercy of
Vyasadeva, Srila Sukadeva Gosvam'i was able to grasp the import. The
transcendental qualities of the Lord are so attractive . that Srila Sukadeva
Gosvam'i became detached from being completely absorbed in impersonal
Brahman and positively took up the personal activity of the Lord.
Practically he was thrown from the impersonal conception of the
Absolute, thinking within himself that he had simply wasted so much time
in devoting himself to the impersonal feature of the Supreme, or in other
words, he realizPtl more transcendental bliss with the personal feature than
the impersonal. And from that time, not only he himself became very
dear to the Viru-jana or the devotees of the Lord, but alsp the Vru-jana
became very dear to him. The devotees of the Lord, who do not wish to
kill the individuality of the living entities and who desire to become
personal servitors of the Lord, do not very much like the impersonalists,
and similarly the impersonalists, who desire to become one with the
Supreme, are unable to evaluate the devotees of the Lord. Thus from time
immemorial these two transcendental pilgrims have sometimes been com
petitors. In other words, each of them likes to keep separate from the other
because of the ultimate personal and impersonal realizations. Therefore it
appears that Sn1a Sukarleva Gosvam'i also had no liking for the devotees.
But since he himself became a saturated devotee, he desired always the
transcendental association of the Vru-jana, and the Viru-jana also liked
his association since he became a personal Bhiigavata. Thus both the son
and the father were completely cognizant of the transcendental knowledge
in Brahman, and afterwards both of them became absorbed in the personal
features of the Supreme Lord. The question as to how Sukadeva Gosvam'i

Text 1 2 ]

The Son o f Drol).a Punished

335

was attracted by the narration of the Bhiigavatam is thus completely

answered by this sloka.
TEXT 12

If M<iSNif I
m :q IJlf fi&UItl({i'{_
i I I
pan"kito 'tha riijarer
janma-karma-viliipanam
samsthiirh ca pawJu-putriipiirh
vakye krTJ.a-kathodayarh
pan"kita[t- of King Par'ikit; atha- thus; riijare"{t-of the King who
was the ri among the kings; janma-birth ; karma-activities; viliipanam
deliverance ; sarhsthiim-renunciation of the world ; ca-and ; pii[lr;lu
putraram- of the sons of Pii.l).t;l.u ; vakye-1 shall speak ; krTJ.a-katha-udayam
-that which gives rise to the transcendental narration of Krl).a, the
Supreme Personality of Godhead.

TRANSLATION
Siita Gosvam'i thus addressed the is headed by Saunaka: Now I shall
begin the iranscendental narration of the Lord Sri 1,1a and topics of the
birth, activities and deliverance of King Panit, the sage amongst kings,
as well as topics of the renunciation of the worldly order by the sons
of Piil).f;lu.
PURPORT
Lord l<fl).a is so kind to the fallen souls that He personally incarnates
Himself amongst the different kinds of living entities and takes part with
them in daily activities. Any historical fact old or new which has a
connection with the activities of the Lord is to be understood as a
transcendental narration of the Lord. Without KI].a, all the supplementary
literatures like the Puraras and Mahiibhiirata are simply stories or historical
facts. But with Kl}-a they become transcendental, and when we hear of
them we at once become transcendentally related with the Lord. Srimad
Bhiigavatam is also a Purara, but the special significance of this Puriirw
is that the activities of the Lord are central and not just supplementary

336

I'

Srimad-Bhagavatam

[ Canto 1 , Ch. 7

historical facts. Srimad-Bhiigavatam is thus recommended by Lord Sri

C aitanya Mahaprabhu as the spotless Purii[I.a. There is a class of less
intelligent devotees of the Bhiigavata Purii[I.a who desire to relish at once
the activities of the Lord narrated in the Tenth Canto without first
understanding the primary cantos. They are under the false i mpression
that the other cantos are not concerned with Krsna and thus more
foolishly than intelligently take to th reading of th Tenth Canto. These
readers are specifically told herein that the other cantos of the Bhiigavatam
are as important as the Tenth Canto. No one should try to go into the
matters of the Tenth Canto without having thoroughly understood the
purport of the other nine cantos. KIJa and His pure devotees like the
Paavas are on the same plane. KrIJa is not without His devotees of all
the rasas, and the pure devotees like the Paavas or others are not
without Kra. The devotees and the Lord are interlinked, and they cannot
be separated. Therefore talks about them are all K[[la-kathii, or topics of
the Lord .
TEXTS 1 3-1 4

"

fii41
'4'H*4?:tl tffiqRt rr,; 1

""

t'

TTll'l-

I I
: &ti itforRRI
iili roufu I
....
:aqi&O{({feff'f.f

::nrr:r.r::r""
, ""

Rtcr ctiaf

f I I 'dll

yada mrdhe kaurava-sriijayiiniirh

vireV atho vira-gatirh gateU
vrk odariividdha-gadiib h imarsa
bhagn oruda[I.f[e dhrtariitra-putre
bhartu priyarh drau[I.ir iti sma pasyan
krgtii-sutiiniirh svapatiirh siriirhsi
upiiharad vipriyam eva tasya
jugupsitarh ka rma vigarhayanti

Texts 1 3- 1 4 ]

The Son of Dro-:ta Punished

337

yadii when ; mrdhe in the battlefield ; kaurava-the party of Dhrtaratra;

s.riijayiiniim-of the party of the Paavas; vireu-of the warriors ; atho
thus ; vira gatim- destination deserved by the warriors; gate u-being
obtained; vrkoda ra - Bhima (the second Paava) ; iividdha- beaten ; gadii
by the club ; abhimarsa- lamenting; bhagna- broken ; urudafl fla- spinal
cord ; dhrtarii!ra-putre-the son of King Dhftaratra; bhartu[t-of the
master; priyam-pleasing; drau[lift -the son of Droacarya; iti-thus; sma
shall be; pasyan- seeing; krnii- Draupadi; sutiiniim-of the sons; svapatiim
while sleeping; siriirhsi-heads; upiiharat- delivered as a prize ; vipriyam
pleasing; eva- like; tasya- his; jugupsitam- most heinous ; karma-act ;
vigarhayanti- disapproving.
-

TRANSLATION
When the respective warriors of both camps, namely the Kauravas and
the Pandavas,
were killed on the Battlefield of Kuruksetra and the dead

warrio;s obtained their deserved destinations, and hen the son of

Dhrtaratra fell down lamenting, his spine broken, being beaten by the club
of Bhlmasena, the son of Droacarya [ Asvatthama] beheaded the five
sleeping sons of Draupadi and delivered them as a prize to his master,
foolishly thinking that he would he pleased. Duryodhona, however, disap
proved of the heinous act, and he was not pleased in the least.
PURPORT
Transcendental topics on the activities of Lord Sri Kra in the Srimad
Bhiigavatam begin from the end of the Battlefield of Kuruketra where the
Lord Himself spoke about Himself in the Bhagavad-gitii. Therefore,
both the Bhagavad-gitii and Srimad-Bhiigavatam are transcendental topics
of Lord Kra. The Gitii is Krfla-kathii, or topiCs of Kra, because it is
spoken by the Lord, and the Bhiigavatam is also Kn[la-kathii because it is
spoken about the Lord . Lord Sri Caitanya Mahaprabhu wanted everyone
to be informed of both K{ft)a-kathiis by His order. Lord KrIJa Caitanya
is Kra Himself in the garb of a devotee of Kra, and therefore the ver
sions of both Lord Kra and Sri Kra Caitanya Mahaprabhu are identical.
Lord Caitanya desired that all who are born in India seriously understand
such K[[la-kathiis and then after full realization preach the transcendental
message to everyone in all parts of the world. That will bring about the
desired peace and prosperity of the stricken world.

Srimad-Bhagavatam

338

[ Canto 1, Ch. 7

TEXT 1 5

ftlu;rt f

wn;d
f;r tffr=;n I
6GJ(;C{'{i"4(qlffl f?ht\t!4itl I I II

'ffin

mata siSunam nidhanam sutanam

niSamya ghoram paritapyamana
tadarudad vapa-kaliikulaki
tam santvayann aha kiritamali

mata-the mother; sisunam-of the children; nidhanam massacre;

sutiiniim-of the sons; n iSamya- after hearing; ghoram- ghastly; paritapya
f!liinii-lamenting; tadii- at that time ; arudat- began to cry ; viipa-kala-iikula
aksi-with tears in the eyes; tam- her; santvayan- pacifying; aha-said ;
kiritamiili- Arjuna.
TRANSLATION
Draupadi, the mother of the five children of the Pa!lavas, after hearing
of the massacre of her sons, began to cry in distress with eyes full of tears.
Trying to pacify her in her great loss, Arjuna spoke to her thus:
TEXT 1 6

3PlTfir
;.tAq..ifl: m 3TRmm: 1
ilt"'SIu!:ffifefN((;qi(
s II

tadii sucas te pram.rjiimi bhadre

yad brahma-bandho[l. sira iitatiiyina[l.
ga:r;uj.iva-muktair visikhair upiihare
tvii ''kramya yat snasyasi dagdha-putra

tada-at that time only; suca[l.- tears in grief; te-your; pram.rjami- shall
wipe out; bhadre-0 gentle lady; yat- when; brahma-bandho[l.-of a de-

Text 1 7)

The Son of DroJ;ta Punished

339

graded briihmarw; sira[l.- head; atatayina[l.- of the aggressor; garzpiva

muk tai[l. -shot by the bow named Gapva; viSikhai[l.-by the arrows;
upiihare-shall present to you ; tva- yourself; ak ramya- riding on it; yat
which ; snasyasi- take your bath ; dagdha-putrii- after burning the sons.
TRANSLATION
0 gentle lady, when I present you with the head of that brahmapa,
after beheading him with arrows from my Gii!liva bow, I shall then wipe
the tears from your eyes and pacify you. Then, after burning your sons'
bodies, you can take your bath standing on his head.

PURPORT
An enemy who sets fire to the house, administers poison, a ttacks all of
a sudden with deadly weapons, plunders wealth or usurps agricultural
fields, or entices one's wife is called an aggressor. Such an aggressor, though
he be a brahmarza or a so-called son of a brahmarza, has to be punished in
all circumstances. When Arjuna promised to behead the aggressor named
Asvatthamii, he knew well that Asvatthiima was the son of a b riihmarza,
but because the so-called briihmana
. acted like a butcher, he was taken as
such, and there was no question of sin in killing such a brahmarza's son
who proved to be a villain.
TEXT 1 7
.

1JP.IT
ij'

f-IR?((iq:
i"4e!g7

ft6f+t'SI+.Mt: I

3t'=:fli"4Rtij

fq)

1 1 \911

iti priyiim valgu-vicitra-jalpai[l.

sa siintvayitviicyuta-mitra-suta[l.
anvadravad damsita ugra-dhanvii
kapi-dhvajo guru-putram rathena
iti-thus; priyiim- unto the dear; valgu- sweet ; vicitra- variegated; jalpai[l.
-by statements; sa[l.- he; siintvayitvii-satisfying; acyuta-mitra-siita[l.
Arjuna, who is guided by the infallible Lord as a friend and driver;

340

Srimad-Bhagavatam

[ Canto 1 , Ch. 7

anvadravat-followed ; darhsita[l.-being protected by Kavaca; ugra-dhanvii

equipped with furious weapons; kapi-dhvaja[l.-Arjuna; guru-putram-the
son of the martial teacher; rathena-getting on the chariot.
TRANSLATION
Arjuna, who is guided by the infallible Lord as friend and driver, thus
satisfied the dear lady by such statements. Then he dressed in armor and
armed himself with furious weapons, and getting into his chariot, he set
out to follow Asvatthama, the son of his martial teacher.
TEXT 18

"

tWllU\Wfi \ I

ij"

qllf'R
:
tam iipatantarh sa vilakya diiriit
kumiira-hodvigna-manii rathena
pariidravat priirw-paripsur urvyiirh
yiivad-gamarh ru,dra-bhayiid yathiirka[l.

Text 1 9 ]

The Son of DroQa Punished

341

by his daughter and began to follow her, which infuriated Siva, who
attacked Brahma with his trident. Brahmaji fled in fear of his life. As far
as arka is concerned, there is a reference in the Vamana Purana. There was
a demon by the name Vidyunmali who was gifted with a giowing golden
airplane which travelled to the back of the sun , and night disappeared
because of the glowing effulgence of this plane. Thus the sun-god became
angry, and with his virulent rays he melted the plane. This enraged Lord
Siva. Lord Siva then attacked the sun-god, who fled away and at last fell
down at Kasi (Vara!lasi), and the place became famous as Lolarka.
TEXT 1 9

'I'R

I
q iliRil 3W f"R:
'Qfi:II(OI

yadiisarar.am iitmiinam
aikata sriinta-viijinam
astrarh brahma-siro mene
iitma-trii r.arh dvijiitma-ja[l.

yadii-when; asarar-am-without being alternatively protected; iitmiinam

-his own self; aikata-saw; sriinta-viijinam-the horses being tired; astram
-weapon; brahma-sira[l.-the topmost or ultimate (nuclear); mene-applied;
iitma-triir.am-just to save himself; dvija-iitma-ja[l.-the son of a briihmar.a.

tam-him; iipatantam-com ing over furiously; sa[!.- he ; vilakya- seeing;

diiriit-from a distance; kumiira-hii-the murderer of the princes; udvigna
manii[l.- disturbed in mind; rathena-on the chariot; pariidravat-fled;
priir-a-life; paripsu[l.-for protecting; urvyiim-with great speed; yiivat
gamam-as he fled; rudra-bhayiit-by fear of Siva; yathii-as; ka[l.- Brahm a
(or arka-Siirya).

When the son of the brahma [ A8vatthama] saw that his horses were
tired, he considered that there was no alternative for protection outside
his using the ultimate weapon, the brahmastra [ nuclear weapon ] .

TRANSLATION

PURPORT

Asvatthama, the murderer of the princes, seeing from a great distance

Arjuna coming at him with great speed, fled in his chariot, panic-stricken,
just to save his life, as Brahma fled in fear from Siva.
PURPORT
According to the reading matter, either ka[l. or arka, there are two
references in the Puriir.as. Ka[l. means Brahina, who once became allured

TRANSLATION

In the ultimate issue only, when there is no other alternative, the

nuclear weapon called the brahmiistra is applied. The word dvijatma-jaft is
significant here because Asvatthama, although the son of Dro!lacarya, was
not exactly a qualified brahmar.a. The most intelligent man is called a
briihmar.a, and it is not an hereditary title. Asvatthama was also formerly
called the brahma-bandhu or the friend of a b rahma"{la. Being a friend of a
b riihma"{la does not mean that one is brahma"{la by qualification. A friend

Srimad-Bhagavatam

342

[Canto 1 ; Ch. 7

or son of a briihmar-a, when fully qualified, can be called a briihmar-a and

not otherwise. Since Asvatthiimli's decision is immature, he is purposely
called herein the son of a briihmar-a.

Text 22]

The Son of Drot;ta Punished

tata[l- thereafter; priidukrtam- disseminated; teja[l.- glare; pracaram

fierce ; sarvata(l- all around; disam- directions; p riin ii-padam- affecting life;
ab h ip re kya- having observed it; vir-um- unto the Lord; jir- u- Arjuna;
uviica--said; ha-in the past.

TEXT 20

31 m : 1
wriiRfR SIIUiti! l l o lt
ath opasprsya salilam
sandadhe tat samiihita
ajiinann api samhiiram
priira-krcchra upasthite

TRANSLATION
Since his life was in danger, he touched water in sanctity and con
centrated upon the chanting of the hymns for throwing nuclear weapons,
although he did not know how to withdraw such weapons.

PURPORT
The subtle forms of material activities are finer than grosser methods
of material manipulation. Such subtle forms of material activities are
effected through purification of sound. The same method is adopted here
by chanting hymns to act as nuclear weapons.
TEXT 2 1

srqo I{ 1
51101'114 ftl::JR ( I I . I I
tata[l priidukrtam teja[l
pracar-am saroatodiSam
priirii-padam abhiprekflya
virum jir-ur uviica ha

Thereupon a glaring light spread in all directions, and it was so fierce

that Arjuna thought his own life in danger, and so he began to address
Lord Sri Kr!la.

tlR

,.,sur7l.tt;l:'!!r..;d .j{:

TRANS LATION

.TEXT 22

atha thus; upasprsya- touching in sanctity; salilam- water; sandadhe

chanted the hymns; tat-that; samiihita[l- being in concentration ; ajiinan
without knowing; api-although ; samhiiram-withdrawal; priira-krcchra
life being put into danger; upasthite-being placed in such a position.

mr :

343

&nit I
: "
'qqqitf
q'"''"'sm

'iUJ 'iUJ

arjuna uviica
krr-a knr-a mahii-biiho
bhak tiiniim abhayankara
tvam eko dahya-miiniiniim
apavargo'si samsrte[l
arjuna[l. uviica- Arjuna said; knTJa-0 Lrd KrJa; mahii-biih o He who
is the Almighty; bhaktiiniim-of the devotees; abhayali kara- eradicating
the fears of; tvam- You ; eka[l.- alone; dahya-miiniiniim- those who are
suffering from; apavarga[l- the path of liberation; asi- are; samsrte[l.-in
the midst of material miseries.

TRANSLATION
Arjuna said: 0 my Lord Sri .Kf!la, You are the almighty Personality of
Godhead. There is no limit to Your different energies. Therefore only You
are competent to instill fearlessness in the hearts of Your devotees. Every
one in the flames of material miseries can find the path of liberation in
You only.
PURPORT
Arjuna is aware of the transcendental qualities of Lord Sri K.f!la, as he
had already experienced them during the Kuruketra "'llr , in which

'I
Srimad-Bhagavatam

344

[Canto I , Ch. 7

both of them were present. Therefore, Arjuna's version of Lord Krrta is

authoritative. Krrta is almighty and is especially the cause of fearlessness
for the devotees. A devotee of the Lord is always fearless because of the
protection given by the Lord. Material existence is something like a
blazing fire in the forest, which can be extinguished by the mercy
of the Lord Sri Kr!J.a. The spiritual master is the mercy representative
of the Lord. A person, therefore, burning in the flames of material exist
ence, may receive the rains of mercy of the Lord through the transparent
medium of the self-realized spiritual master. The spiritual master by his
words can penetrate into the heart of the suffering person and inject
knowledge transcendental, which alone can extinguish the fire of material
existence.
TEXT 23
:

: : !fii: q: I

f3TRf..-
tvam iidyalz purualz sakiid
iSvaralz prakrtelz paralz
miiyiim vyudasya cicchaktyii
kaivalye sthita iitmani

tvam iidyalz- You are the original; purua"{l. -the enjoying personality ;
siikiit- directly ; iSvaralz- the controller; prakrte[l.-of material nature;
parafi.-transcendental; miiyiim-the material energy ; vyudasya-one who
has thrown aside ; cicchak tyii-by dint of internal potency ; kaivalye-in
pure eternal knowledge and bliss; sthitaft- placed; atmani-own self.

TRANSLATION
You are the original Personality of Godhead who expands Himself
all over the creations and is transcendental to material energy. you have
cast away the effects of the material energy by dint of Your spiritual
potency. You are always situated in eternal bliss and transcendental
knowledge.
PURPORT
The Lord states in the Bhagavad-gitii that one who surrenders unto the
lotus feet of the Lord can get release from the clutches of nescience. Krrta

The Son of Drol).a Punished

Text 24 ]

345

is just like the sun, and miiyii or material existence is just like darkness.
Wherever there is the light of the sun , darkness or ignorance at once
vanishes. The best means to get out of the world of ignorance is suggested
here. The Lord is addressed herein as the original Personality of Godhead.
From Him all other Personalities of Godhead expand. The all-pervasive
Lord Vi!J.U is Lord Kr!la's plenary portion or expansion. The Lord
expands Himself in innumerable forms of Godhead and living beings,
along with His different energies. But Sri Kr!la is the original pri
meval Lord from whom everything emanates. The all-pervasive feature
of the Lord experienced within the manifested world is also a partial
representation of the Lord. Paramatma is, therefore, included within
Him. He is the Absolute Personality of Godhead. He has nothing to do
with the actions and reactions of the material manifestation because He is
far above the material creation. Darkness is a perverse representation of
the sun, and therefore the existence of darkness depends on the existence
of the sun, but in the sun proper there is no trace of darkness. As the sun
is full of light only, similarly the Absolute Personality of Godhead, beyond
the material existence, is full of bliss. He is not only full of bliss, but also
full of transcendental variegatedness. Transcendence is not at all static,
hut full of dynamic variegatedness. He is distinct from the material nature
which is complicated by the three modes of material nature. He is parama,
or the chief. Therefore He is absolute. He has manifold energies, and
through His diverse energies He creates, manifests, maintains and destroys
the material world. In His own abode, however, everything is eternal and
absolute. The world is not conducted by the energies or powerful agents
by themselves, but by the potent all-powerful with all energies.
TEXT 24

Ril l{llmllfm: 1
R qJifot 1:p'l. 1111
sa eva jiva-lokasya
miiyii-mo hita-ce tasalz
vidhatse svena virye!la
sreyo dharmiidi-laka!lam

safl-that Transcendence; eva- certainly ; jiva-lokasya-of the conditioned

living beings; miiyii-mohita-captivated by the illusory energy ; ce tasafz-by

346

Srimad-Bhagavatam

[Canto l , Ch. 7

the heart; vidhatse-execute; svena-by Your own; virye{1a-inf1uence;

sreyaft-ultimate good; dharmiidi-four principles of liberation; Iakallam
.
characterized by.
TRANSLATION
And yet, though You are beyond the purview of the material energy,
You execute the four principles of liberation characterized by religion and
so on for the ultimate good of the conditioned souls.
PURPORT
The Personality of Godhead Sri Krp.a out of His causeless mercy
descends on the manifested world without being influenced by the material
modes of nature. He is eternally beyond the material manifestations. He
descends out of His causeless mercy only to reclaim the fallen souls who
are captivated by the illusory energy. They are attacked by the material
energy, and they want to enjoy her under false pretexts, although in
essence the living entity is unable to enjoy . He is eternally the servitor of
the Lord, and when he forgets this position he thinks of enjoying the
material world, but factually he is in illusion. The Lord descends to eradi
cate this false sense of enjoyment and thus reclaim conditioned souls back
to Godhead. That is the all-merciful nature of the Lord for the fallen souls.
TEXT 25

1 wTI I
AT"llRN :qJ<_ llltli

Text 26]

The Son of Drol}.a Punished

347

TRANSLATION
Thus You descend as an avatara [incarnation] to remove the burden
of the world and to benefit Your friends, especially those who are Your
exclusive devotees and are rapt in meditation upon You.
PURPORT
It appears that the Lord is partial to His devotees. Everyone is related
with the Lord. He is equal to everyone, and yet He is more inclined to His
own men and devotees. The Lord is everyone's father. No one can be His
father, and yet no one can be His son. His devotees are His kinsmen, and
His devotees are His relations. This is His transcendental pastime. It has
nothing to do with mundane ideas of relations, fatherhood or anything
like that. As mentioned above, the Lord is above the modes of material
nature, and thus there is nothing mundane about His kinsmen and relations
in devotional service.
TEXT 26

M6I m Wf
Affir : 'RIJf'l_ II I I
kimidam svit kuto veti
deva-deva na vedmy aham
saroato-mukham iiyiiti
tejaft parama diiru{1am
kim-what is; idam-this; svit-does it come; kutaft-wherefrom; veti
be either; deva-deva- 0 Lord of lords; na- not; vedmi-do I know; aham
I; sarvataft-all around; mukham-directions; iiyiiti-coming from ; tejaft
effulgence; parama- very much ; diiru{1am-dangerous.

tathiiyam ciivatiiras te
bhuvo bhiira-jihirayii
sviiniim ciinanya-bhiiviin am
anudhyiiniiya ciisakrt

TRANSLATION
0 Lord of lords, how is it that this dangerous effulgence is spreading
all around? Where does it come from? I do not understand it.

tathii-thus; ayam-this; ca- and; avatiiraft-incarnation ; te- Your;

bhuvaft-of the material world; bhiira-burden; jihiayii-for removing;
sviiniim-of the friends; ca ananya-bhiiviiniim-and of the exclusive devo
tees; anudhyiiniiya-for remembering repeatedly ; ca-and ; asakrt- fully
satisfied.

PURPORT
Anything that is presented before the Personality of Godhead should be
so done after due presentation of respectful prayers. That is the standard

348

Srimad-Bhagavatam

[ Canto 1, Ch. 7

procedure, and S ri Arjuna, although an intimate friend of the Lord, is

observing this method for general information.
TEXT 27
mwrcu

;J I
oo 'R miJRT'c1 ij 1 1 \91 1
sri bhagavii.n uvii.ca
vetthedarh dror;w-putrasya
brii.hmam-astrarh pradarsitam
naiviisau veda sarhhii.rarh
priir;w-bii.dha upasthite
sri bh agavii.n- the Supreme Personality of Godhead; uviica-said; vettha
just know from Me; idam- this; drorza-putrasya- of the son of Drop.a;
briihmam astram- hymns of the brii.hma (nuclear) weapon; pradaditam
exhibited; na-not; eva-even; asau-he; veda-know it ; sarhhiiram-retrac
tion; priirza-bii.dhe-extinction of life; upasthithe- being imminent.

TRANSLATION
The Supreme Personality of Godhead said: Know from Me that this is
the act of the son of Droa. He has thrown the hymns of nuclear energy
[ brahmastra ] , and he does not know how to retract the glare. He has
helplessly done this, being afraid of imminent death.
PURPORT
The brahmii.stra is similar to the modern nuclear weapon manipulated
by atomic energy. The atomic energy works wholly on total combusti
bility, and so the brahmiistra also acts. It creates an intolerable heat similar
to atomic radiation, but the difference is that the atomic bomb is a gross
type of nuclear weapon, whereas the brahmii.stra is a subtle type of weapon
produced by chanting hymns. It is a different science, and in the days gone
by such science was cultivated in the land of Bharatavara. The subtle
science of chanting hymns is also material, but it has yet to be known by
the modern material scientists. Subtle material science is not spiritual, but

Text 28 ]

The Son of Dro1,1a Punished

349

it has a direct relationship with the spiritual method, which is still subtler.
A chanter of hymns knew how to apply the weapon as well as how to
retract it. That was perfect knowledge. But the son of Drol)iiCiirya, who
made use of this subtle science, did not know how to retract. He applied
it, being afraid of his imminent death, and thus the practice was not only
improper but also irreligious. As a son of a briihmarza he should not have
made so many mistakes, and for such gross negligence of duty he was to
be punished by the Lord Himself.
TEXT 28
W{ tU
'"'P'I
tl
'"'
l;4d
-'r'!:l
1m
+4

&:::;

c:'
I{
I
13?14\+i(%4 mm

1tfil
,....

na hy asyiinyatamarh kincid
astrarh praty avakarsanam
jahy astra-teja unnaddham
astra-jno hy astra-tejasii

na-not; hi- certainly; asya- of it; anyatamam-other; kincit- anything;

astram-weapon; prati-counter; avakarsanam-reactionary ; jahi-subdue
it; astra-teja[l-the glare of this weapon; unnaddham- very powerful;
astra-jna[l-0 expert in military science; hi-as a matter of fact; astra-tejasii
-by the influence of your weapon.
TRANSLATION
0 Arjuna, only another brahmastra can counteract this weapon. Since
yo.u are expert in the military science, subdue this weapon's glare with
your own weapon.

PURPORT
For the atomic bombs there is no counterweapon to neutralize the
effects. But by subtle science the action of a brahmii.stra can be counter
acted , and those who were expert in the military science in those days
could counteract the brahmiistra. The son of Drop.acarya did not know the
art of counteracting the weapon, and therefore Arjuna was asked to
counteract it by the power of his own weapon.

350

[Canto 1 , Ch. 7

Srimad-Bhagavatam

Text 3 1 ]

The Son of DrOI:t.a Punished

351

TRANSLATION

TEXT 29

Wf: -'fm I
fmi q ilm '\II

When the rays of the two brahmastras combined, a great circle of

fire, like the disc of the sun, covered all outer space and the whole
firmament of planets.
PURPORT

silta uviica
srutvii bhagavatii proktam
phiilguna[l. paravirahii
spntviipas tam parikramya
briihmarh briihmiistrarh sandadhe
s il ta[l.- Suta Gosvami; uviica-said ; srutvii-after hearing; bhagavatii
b y the Personality of Godhead; proktam- what was said; phiilguna[l.
another name of Sri Arjuna; paravirahii- the killer of the opposing warrior ;
spr!vii- after touching; apa"{l. -water; tam Him ; pa rikramya- circumam
bulating; brahman-the Supreme Lord; briih miistram-the supreme weap
o n ; sandadhe-acted on.

The heat created by the flash of a brahmastra resembles the fire in the
sun globe which is exhibited at the time of cosmic annihilation. The radia
tion of atomic energy is very insignificant in comparison to the heat
produced by a brahmastra. The atomic bomb explosion can at utmost
blow up one glo e, ut he heat produce? by the brahmastra can destroy
the whole cosmic situatiOn. The companson is, therefore, made to the
heat at the time of annihilation.
TEXT 3 1

,jJ )r I
'lt;:n: 3JiH : ijjqml I I I I
dr$tv;stra-tejas tu tayos
tnl lokiin pradahan mahat
dahyamana[l. prajii[l. sarvii
siimvartakam amamsata

TRANSLATION
Sri Suta Gosvami said: Hearing this from the Personality of Godhead,
Arjuna touched water for purification, and after circumambulating Lord
Sri Kra, he cast his brahmastra weapon to counteract the other one.

dntvii- thus seeing; astra- weapon; teja[l.- heat ; tu- but ; tayo[l.- of both;
trin-three; lok iin planets; pradahat- blazing; mahat -severely ; dahya
mii na[l.- burning; prajii[l.- population; sarvii[l.-all over; siiriwartakam- the
name of the fire which devastates during the. annihilation of the universe;
amamsata- began to think.
-

TEXT 30

TRANSLATION

samhatyiinyonyamubhayos
tejasi sara-samvrte
iiv[tya rodasi kham ca
vavrdhiite 'rka-vahnivat

All the population of the three worlds was scorched by the combined
heat of the weapons. Everyone was reminded of the samvartaka fire which
takes place at the time of annihilation.

samhatya-by combination of; anyonyam-one another; ubhayo[l.-of

both; tejasi-the glares; sara-weapons; sariwrte covering; iivrtya- covering;
rodasi-the complete firmament; kham ca-outer space also; vavrdhiite
increasing; arka-the sun globe; vahnivat-like fire
-

PURPORT
The three worlds are the upper, lower and the intermediate planets of
the universe. Although the brahmiistra was released on this earth, the heat

352

Srimad-Bhagavatam

[Canto 1, Ch. 7

produced by the combination of both weapons covered all the universe,

and all the populations on all the different planets began to feel the heat
excessively and compared it with that of the samvartaka fire. No planet is,
therefore, without living beings, as less intelligent materialistic men think.
TEXT 32

Text 34 ]

The Son of Drol).a Punished

once. Similarly, there are many agents of the all-powerful Lord, and by
His will only can one execute what He desires.
TEXT 33

(\!Jf il'f<:ritTJ{_ I
q

mr 3l1ID T
C'

'f:

prajopadravam alakya
loka-vyatikaram ca tam
matam ca viisudevasya
saiijahiiriirjuno dvayam

praja-the people in general; upadravam-disturbance; iilakya-having

seen it ; loka-the planets; vyatikaram-destruction; ca-also; tam-that;
matam ca- and the opinion; viisudevasya-of Vasudeva, Sri Krl}a;
smijahara-retracted; arjuna(t-Arjuna ; dvayam-both the weapons.

PURPORT
The theory that the modern atomic bomb explosions can annihilate the
world is childish imagination. First of all, the atomic energy is not power
ful enough to destroy the world. And secondly, ultimately it all rests on
the supreme will of the Supreme Lord because without His will or sanction
nothing can be built up or destroyed. It is foolish also to think that natural
laws are ultimately powerful. Material nature's law works under the direc
tion of the Lord, as it is confirmed in the Bhagavad-gitii. The Lord says
there that natural laws._ work under His supervision. The world can be
destroyed only by the will of the Lord and not by the whims of tiny
politicians. Lord Sri Kr!!a desired that the weapons released by both
Draui and Arjuna be withdrawn, and it was carried out by Arjuna at

tata iisiidya tarasii

diirur-arh gautami-sutam
babandhiimara-tiimriikap
pasurh rasanayii yathii
tata(!- thereupon; iisiidya- arrested ; tarasii- dexterously; diiru[!am
dangerous; gautami-sutam-the son of Gautami; babandha- bound up;
amara-angry ; tiimra-aka(1 - with copper-red eyes; pasum-animal ;
rasanayii-by ropes; yathii-as it were.

TRANSLATION
Arjuna, his eyes blazing in anger like two red balls of copper, dexterous
ly arrested the son of Gautami and bound him with ropes like an animal.

TRANS LATION
Thus seeing the disturbance of the general populace and the imminent
destruction of the planets, Arjuna at once retracted both brahmastra
weapons, as Lord Sri .Kra desired.

353

PURPORT
Asvatthama's mother, Krpi, was hom in the family of Gautama. The
significant point in this sloka is that Asvatthama was caught and bound up
with ropes like an animal. According to Sridhara Svami, Arjuna was bound
to catch this son of a briihmar-a like an animal as a part of his duty
(dharma). This suggestion by Sridhara Svami is also confirmed in the later
statement of Sri Kr!J.a. Asvatthama was a bona fide son of D ro!J.licarya
and Krpi, but because he had degraded himself to a lower status of life, it
was pi:oper to treat him as an animal and not as a briihmar-a.
TEXT 34

Rflil(ltt f;h:-Ntf.tli!_ fti ql

C'
l
SI17
""1ii:r.:
:: tm lllf..nO'J: II 'a I I

"

'"'

'"'

sibiriiya niniantarh
rajjava baddhva ripum baliit
priihiirjunam prakupito
bhagaviin ambujekar-a

354

Srimad-Bhagavatam

[ Canto 1, Ch. 7

Text 36 ]

The Son of Drm:ta Punished

355

sibiriiya-on the way to the military camp; niniantam-while bringing

him ; rajjava-by the ropes ; baddhva-bound up ; ripum- the enemy ; balat
by force; priiha-said; arjunam-unto Arjuna; prakupita-in an angry
mood ; bhagaviin- the Personality of Godhead ; arnbuja-lkar-a-who looks
with His lotus eyes.

Lord Sri Kr11a said: 0 Arjuna, you should not show mercy by re
leasing this relative of a brahmana l brahma-bandhu ] , for he has killed
innocent boys in their sleep.

TRANSLATION

PURPORT

After binding Asvatthama, Arjuna wanted to take him to the military

camp. The Personality of Godhead Sri Kmta, looking on with His lotus
eyes, spoke to angry Arjuna.

The word brah '!"a-bandhu is significant . A person who happens to take

. th m
_ th e family of a briihmar-a but is not qualified to be called a
bir
. addressed as the relative of a briihmana, and not as a
_
brahmar-a IS
briihmar-a. The son of a high court judge is not virtually high court judge,
. addressing a high court ju dge's son as a relative of
but there IS no harm m
the Honorable .T ustice. Therefore, as by birth only one does not beco me a
h gh ourt judge, so o one does not become a briihrnar-a sim ply by
b1rthngh t but by acqu mng the necessary qualifications of a briihmana. As
the high court judgeshi p is a post for the qualified man , so also the ost of
briihmar-a i tta nable by qualification only. The siistra enjoins that even
If good qualificatiOns are seen in a person born in a family other than a
b riih "!'ar-a, the qualified man has to be accepted as a briihmar-a, and simi
larly tf a person born in the family of a briihmar-a is void of brah minical
qualification, then he must be treated as a non-briihmana or in better
terms relati e f a briihmar-a. Lord Sri Kr1a, the supr;me a thority of
:
all rehgwus prmciples, the Vedas, has personally pointed out th ese differ
ences, and He is about to explain the reason for this in the following slokas.

TRANS LATION

PURPORT
Both Arjuna and Lord Sri Kr!la are described here in an angry mood,
but Arjuna's eyes were like balls of red copper whereas the eyes of the
Lord are like the lotus. This means that the angry mood of Arjuna and
that of the Lord are not on the same leve. The Lord is Transcendence,
and thus He is absolute in any stage. His anger is not like the anger of a
conditioned living being within the modes of qualitative material nature.
Because He is absolute, both His anger and pleasure are the same. His
anger is not exhibited in the three modes of material nature. It is only a
sign of His bent of mind towards the cause of His devotee because that is
His transcendental nature. Therefore, even if He is angry, the object of
anger is blessed. He is unchanged in all circumstances.
TEXT 35

mainam piirthiirhasi triitum

brahma-bandhum imam jahi
yo 'siivaniigasa suptiin
avadhin niSi biilakiin

mii enam-never unto him ; piirtha-0 Arjuna; arhasi-ought to; triitum

give release; brahma-bandhum-a relative of a briihmar-a; imam-him; jahi
kill ; ya-he (who has) ; asau-those; aniigasalt-faultless; suptiin-while
sleeping; avadhit-killed; nisi-at night; biilakiin-the boys.

TEXT 36

!lij R fW.i ili:Sf{_ I

rij ft cr l{f.rq_ 1 1 1 1
mattam pramattam unmattam
suptam biilam striyam ja!fam
prapannarh viratham bhitam
na ripum hanti dh arma-vi t
mattam-careless; pramattam- in toxicated; unmattam- insane ; suptam
asleep ; iilam-boy ; striyam--woman; jaam-foolish; prapannam-surren
dered ; Vlratham-:-one who has lost his chariot; bh'itam-afraid of; na-not;
rip':" -enemy ; hanti-kill ; dharma-vit-one who knows the pri nciples of
rehgwn.

--

--

[ Canto 1 , Ch. 7

Srimad-Bhagavatam

356

TRANS LATION
A person who knows the principles of religion does not kill an enemy
who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot.
Nor does he kill a boy, a woman, a foolish creature or a surrendered soul.
PURPORT
An enemy who does not resist i never killed by a warrior who knows
the principles of religion . Formerly ba ttles were fought on the principles
of religion and not for the sake of sense gratification. If the enemy hap
pened to be intoxicated, asleep, etc., as above mentioned, he was never to
be killed . These are some of the codes of religious war. Formerly war was
never declared by the whims of selfish political leaders, but it was carried
out on religious principles free from all vices. Violence carried out on
religious principles is far superior to so-called nonviolence.
TEXT 37

((CS(lllll tf: q-oour : UffiUT: -: I

:J

itm "'rlftm: 'l'i.

11\911

sva-pral)an yaft parapraflaift

prapu$ [taty aghrrwft khalaft
tad-vadhas tasya hi sreyo
yad doad yaty adhaft puman

sva-priirtiin-one 's own life ; ya[t-one who ; parapriirtaift-at the cost of

others' lives; prapuruzti-maintains properly ; aghnwft--shamele ss; khalaft
wretched; tat-vadhaft-killing of him ; tasya-his ; hi-certainly ; sreya[l
well-being; yat-by which ; doat-by the fault; yati-goes; adhafr,- down
wards; puman-a person.
TRANSLATION
A cruel and wretched person who maintains his existence at the cost
of others' lives deserves to be killed for his own well-being, otherwise he
will go down by his own actions.

PURPORT
A life for a life is just punishment for a person who cruelly and shame
lessly lives at the cost of another's life. Political morality is to punish a

Text 38]

The Son of DroQ.a Punished

357

person by a life sentence in order to save a cruel person from goi ng to hell .
That a murderer is condemned to a life sentence by the state is good for
the culprit because in his next life he will not have to suffer for his act of
murder. Such a life sentence for the murderer is the lowest possible
punishment offered to him, and it is said in the smrti sastras that men who
are punished by the king on the principle of a life for a life are purified
of all their sins, so much so that they may be eligible for being promoted
to the planets of heaven. According to Manu, the great author of civic
codes and religious principles, even the killer of an animal is to be
considered a murderer because animal food is never meant for the civilized
man, whose prime duty is to prepare himself for going back to Godhead.
He says that in the act of killing an animal, there is a regular conspiracy by
the party of sinners, and all of them are liable to be punished as murderers
exactly like a party of conspirators who kill a human being combinedly.
He who gives permission, he who kills the animal, he who sells the
slaughtered animal, he who cooks the animal, he who administers dis
tribution of the foodstuff, and at last he who eats such cooked animal
food are all murderers, and all of them are liable to be punished by the
laws of nature. No one can create a living being despite all advancement

of material science, and therefore no one has the right to kill a living
being by one's independent whims. For the animal eaters, the scriptures
have sanctioned restricted animal sacrifices only, and such sanctions are
there just to restrict the opening of slaughterhouses and not to encourage
animal killing. The procedure under which animal sacrifice is allowed
in the scriptures is good both for the animal sacrificed and the animal
eaters. It is good for the animal in the sense that the sacrificed animal
is at once promoted to a human form of life after bing sacrificed
at the altar, and the animal eater is saved from grosser types of sins
(eating meats supplied by organized slaughterhouses which are ghastly
places for breeding all kinds of material afflictions to society, country and
to the people in general). The material world is itself a place always full of
anxieties, and by encouraging animal slaughter the whole atmosphere
becomes polluted more and more by war, pestilence, famine and many
other unwanted calamities.
TEXT 38

Rr +rffi '{11 ffl l{l{ l

3ltm f f;{f;( 1111

358

Srimad-Bhagavatam

[Canto l , Ch. 7

pratiSmtam ca bhavata
paficiilyai snwato mama
iiharye iras tasya
yas te miinini putra-hii
p ra tiS m tam-it is promised; ca-and ; bhavatii- by you ; pan calyai- unto
the daughter 'Of the king of Paficala (Draupadi) ; s nw ata[t-which was
heard ; mama-by Me personally ; iiha ye-must I bring; sira[t-the head;
tasya-of him ; ya[t-whom ; te-your; miinini- consider ; pu t ra-hii- the
killer of your sons.

TRANSLATION
Furthermore, I have personally heard you promise Draupadi that you
would bring forth the head of the killer of her sons.
TEXT 39

T q'.:ijf qyq 3TRfffl"T. I

m!Ft em: 1i 'lf'{:
tad asau vadhyatiim piipa
iitatiiyy iit ma-bandhu-hii
bhartus ca vipriyam vira
krtaviin kula-pamsana[t

tat-therefore; asau- this man; vadhyata m -will be killed; piipa[t-the

sinner; iitatayi-assau lter; iitma-own ; bandhu-hii- killer of sons; bhartu[t
of the master; ca-also ; vip riyam-having not satisfied ; vira-0 warrior;
krtavan-one who has done it; kula-pamsana[t - the burnt remnants of the
family.
TRANS LATION
This man is an assassin and murderer of your own family members.
Not only that, but he has also dissatisfied his master. He is but the burnt
remnants of his family. Kill him immediately.
PURPORT

The son of Drol)iiciirya is condem ned here as the burnt remnants of his
family. The good name of Drol)iiciirya is very much respected. Although he

Text 40 ]

The Son of Drol).a Punished

359

joined the enemy camp, he was still held always in respect, for the
Piil)9avas and Arjuna saluted him before beginning the fight. There was
nothing wrong in that way. But the son of DroJ)iiCiirya degraded himself
by committing acts which are never done by the dvijas or the twice-born
higher castes. Asvatthama, the son of Drol)iiciirya, committed murder by
killing the five sleeping sons of Draupadi, by which he dissatisfied his
master Duryodhana, who never approved of the heinous act of killing
the five sleeping sons of the Piil)9avas. This means that Asvatthiima became
as assaulter of Arjuna's own family members, and thus he was liable to be
punished by him. In the iistras, he who attacks without notice or kills
from behind or sets fire to another's house or kidnaps one's wife is
condemned to death. These facts are reminded by KfJ)a to Arjuna so that
he might take notice of them and do the needful.
TEXT 40

etFX

ef mat l:Tij qy: <fitUifl lil: I

0(.-fX cf Qtl+t l l o l l
sfita uvaca
evam pankata dharmam
piirtha[t kmtena codita[t
naicchadd han tum gum-sutam
yadyapy atma-hanam mahan
sfi ta[t-S u ta Gosvami; uvaca-said; evam- t his ; pankata-being exam
ined; darmam-in the matter of duty ; piirtha[t - Sri Arjuna ; k r r- ena- by
Lord Krl)a; codita[t-being encouraged ; na aicchat- did not like; hantum
to kill; gu m-su tam - the son of his teacher; yadyapi- although ; iitma-hanam
-murderer of sons; mahan-very great.

TRANSLATION
Suta Gosvami said: Despite being instructed in his duty and encouraged
to kill the son of Droacarya, Arjuna, a great soul, did not like the idea of
killing him, although he was a heinous murderer of his family members.

360

Sr!mad-Bhagavatam

[Canto 1 , Ch. 7

PURPORT
Arjuna was a great soul undoubtedly, which is proved here also. He is
encouraged herein personally by the Lord to kill the son of D ro!la, but
Arjuna considers that the son of his great teacher should be spared, for he
happens to be the son of Dro!lacarya , even though he is an unworthy son.
He had done all sorts of heinous acts whimsically for no one's benefit.
Lord Sri Kr!la encouraged Arjuna outwardly just to test Arjuna's sense
of duty. It is not that Arjuna was incomplete in the sense of his duty, nor
was Lord Sri Kr!la unaware of Arjuna's sense of duty. But Lord Sri Kr!la
put to test many of His pure devotees just to magnify the sense of duty.
The gopis were put to such tests as well. Prahlada Maharaja also was put
to such a test. All pure devotees come out successful in the respective
tests by the Lord.
TEXT 4 1

3l t ;ftrnm: 1
tRt tw.rAmt3lRFll l\1 11
athopetya sva-sibir m
govinda-priya-siirathi{t
nyavedayattam priyiiyai
socantyii iitma-jiin hatiin

atka-thereafter; upetya-having reached ; sua-own ; sibiram-camp;

govinda-one who enlivens the senses (Lord Sri Krl).a) ; priya- dear;
siirath ift-the chari oteer ; nyavedayat-entrusted to ; tam-him ; priyiiyai
unto the dear; socantyii-lamenting for; iitma-jiin-own sons; hatiin
murdered.
TRANSLATION
After reaching his own camp, Arjuna, along with his dear friend and
charioteer [ Sri Krl)a] , entrusted the murderer unto his dear wife, who
was lamenting for her murdered sons.
PURPORT
The transcendental relation of Arjuna with Kr!Ia is of the dearmost
friendship. In the Bhagavad-gitii the Lord Himself has claimed Arjuna as

Text 42 )

The Son of Drol).a Punished

361

His dearmost friend. Every living being is thus related with the Supreme
Lord by some sort of affectionate relation, either as servant or as friend or
as parent or as an object of conjugal love. Everyone thus can enjoy the
company of the Lord in the spiritual realm if one at all desires and
sincerely tries for it by the process of bhakti-yoga.
TEXT 42

ijSswf q qTS.__
tli
f"lU1.f tll"lm.5 w.1: d
HIl'H

;r.{l+f I I IJ I I

tathii "hrtarit pasuvat piisa-baddham

aviih-mukham karma-jugupsitena
nin7ya krTJ.iipakrtam guro sutam
viima-sva-bhiivii krpayii naniima ca

tathii-thus ; iihrtam-brought in; pasuvat-like an animal; piisa-baddham

-tied up with ropes ; aviin-mukham- without a word in his mouth ; karma
-activities; jugupsitena-being heinous; nirikya-by seeing; krTJ.iiDraupadi; apakrtam-the doer of the degrading; guro- the teacher;
sutam-son ; viima-beautiful; sva-bhiivii-nature ; k.rpayii-out of compas
sion ; naniima-offered obeisances; ca-and.
TRANSLATION
Sri Siita Gosvami said: Draupadi then saw Asvatthiima, who was bound
with ropes like an animal and silent for having enacted the most inglorious
murder. Due to her female nature, and due to her being naturally good and
well-behaved, she showed him due respects as a brahmal)a.
PURPORT
A.Svatthama was condemned by the Lord Himself, and he was treated
by Arju na just like a culprit, not like the son of a briihmara or teacher. But
when he was brought before Srimati Draupadi, she, although begrieved
for the murder of her sons, and although the murderer was present before
her, could not withdraw the due respect generally offered to a briihmarza

362

Srimad-Bhagavatam

[Canto l , Ch. 7

or to the son of a briihma[la. This is due to her mild nature as a woman.

The woman as a class is no better than a boy, and therefore, they have no
discriminatory power like a man. Asvatthama proved himself to be an
unworthy son of Drol)iicarya or of a b riihmal)a, and for this reason he was
condemned by the greatest authority Lord Sri KrJ)a, and yet a mild
woman could not withdraw her natural courtesy for a briihmal)a.
Even to date, in a Hindu family a woman shows proper respect to the
_
brahma[la
caste, however fallen and heinous a brahma-bandhu may be.
But the men have begun to protest against brahma-bandhus who are born
in families of good briihmal)as but by action are less than siidras.
The specific word used in this sloka is viima sva-bhavii, mild and gentle
by nature. A good man or woman accepts any thing very easily, but a
man of average intelligence does not do so. But anyway, we should not
give up our reason and discriminatory power just to be gentle. One must
have good discriminatory power to ju dge a thing on its merit. We should
not follow the mild nature of a woman and thereby accept that which is
not genuine. Asvatthama may be respected by a good-natured woman,
but that does not mean that he is as good as a genuine briihmar;w.
TEXT 43
:q

HIT I
maTt f;:r g:

iT;lf imit'l

uviica ciisahanty asya

bandhaniinayanam sati
mucyatiim mucyatiim ea
briih ma1J.O nitariim guru[l

The Son of Drot:ta Punished

Text 44 ]

PURPORT

As soon as Asvatthama was brought before Draupadl, she thought it

intolerable that a briihma1).a should be arrested like a culprit and brought
before her in that condition, especially when the briihmti!W happened to
be a teacher's son.
Arjuna arrested Asvatthama knowing perfectly well that he was the son
of Drol)iicarya. Kr':la also knew him to be so , but both of them condemned
the murderer without consideration of his being the son of a briihma1).a.
According to revealed scriptures, a teacher or spiritual master is liable to
be rejected if he proves himself unworthy of the position of a guru or
spiritual master. A guru is called also an iiciirya, or a person who has
personally assimilated all the essence of siistras and has helped his disciples
to adopt the ways. Asvatthama failed to discharge the duties of a briihma1).a
or teacher, and therefore he was liable to be rej ected from the exalted
position of a b riihmal)a. On this consideration, both Lord Sri Kr':la and
Arjuna were right in condemning Asvatthama. But to a good lady like
Draupadl, the matter was considered not from the angle of siistric vision,
but as a matter of custom. By custom , Asvatthama was offered the same
respect as was offered to his father. It was so because generally the people
accept the son of a briihma1).a as a real briihmal)a, by sentim ent only.
Factually the matter is different. A briihmal)a is accepted on the merit
of qualification and not on the merit of simply being the son of a b riihmal)a.
But in spite of all this, . Draupadl desired that Asvatthama be at once
released, and it was all the same a good sentiment for her. This means that
a devotee of the Lord can tolerate all sorts of tribulation personally, but
still such devotees are never u nkind to others, even to the enemy. These
are the characteristics of one who is a pure devotee of the Lord.
TEXT 44

uviica-said; ca-and ; asahanti-being unbearable for her; asya-his;

bandhanii-being bound. up ; iinayanam-bringing him ; sati- the devoted;
mucyatiim-just get him released ; e a[t - this ; briihma1).a{l-a b riihma1).a;
nitariim-our; gurutt- teacher.

;r:

3lID'{ troT

NTrffltrf: I
f !f 11\?\?11

sa-rahasyo dhanur-vedatt
sa-visargopasamyama
astra-griimas ca bhavatii
sikito yad-anugrahiit

TRANSLATION
She could not tolerate Asvatthama's being bound by ropes, and being
a devoted lady, she said: Release him, for he is a brahmru:ta, our spiritual
master.

363

sa rahasya[t confiden tial ; dhanutt-vedatt-knowledge in the art of ma

nipulating bows and arrows; sa-uisarga-releasing; upasamyama[l - control-

Srimad-Bhagavatam

364

[Canto l , Ch. 7

ling; astra-weapons ; griima-al1 kinds of; ca-and ; bhavatii-by yourself;

sik$ita-learned ; yat-by whose ; anugrah ii t- mercy of.
TRA N S LATION
It was by Drol)iicarya's mercy that you learned the military art of
throwing arrows and the confidential art of controlling weapons.
PURPORT
Dhanur-veda or military science was taught by Drol)iicarya with all its
confidential secrets of throwing and controlling by Vedic hymns. Gross
military science is dependent on material weapons, but finer than that is
the art of throwing the arrows saturated with Vedic hymns, which act
more effectively than gross material weapons like machine guns or atomic
bombs. The control is by Vedic mantras, or the transcendental science of
sound. It is said in the Riimiiyar-a that Maharaj a Dasaratha, the father of
Lord Sri Rama, used to control arrows by sound only. He could pierce his
target with his arrow by hearing the sound only, without seeing the
object. So this is a finer military science than that of the gross material
military weapons used nowadays. Arjuna was taught all this, and therefore
Draupadi wished that Arjuna feel obliged to .i\carya Drol)a for all these
benefits. And in the absence of Drattacarya, his son was the representative.
That was the opinion of the good lady D raupadi. It may be argued why
D rottacarya, a rigid briih marw, should be a teacher in military science.
But the reply is that a briihmar-a should become a teacher, regardless of
what his department of knowledge is. A learned briihmar-a should become
a teacher, a priest and a recipient of charity. A bona fide briihmar-a is
authorized to accept such professions.

TEXT 45

tf ll itiJf: m 1
;ft q.-41 ;n;:;mt: TIIII
ij'

ea bhagaviin dror-a
prajii-riiper-a vartate
tasyii.tmano 'rdham p'a tny ii.ste
niinvagiid v'irasii krp'i

sa

The Son of Drol).a Punished

Text 46 )

365

saL- he ; eaL- certainly ; bhagavii.n- lord ; dror.aL- Dro acarya; prajii

.
p
rii er-a-in the form of his son Asvatthiimii; v rta e- is_exis ti 1 ; ta sya- his :
ii.tmanah- of the body ; ardham-half; pat m- wi fe ; as t e - h vmg ; na- n o ,
anvaga t under took ; v'iras ii[1. h aving the son present; k rp'i- the sister of
Krpaciirya.

TR A N S LATION
He [ Drottacarya ) is certainly still existing, being represented by his
son. His wife Krpi did not undergo a sati with him because she had a son.
PURPORT

The wife of Drol)iicarya, Krpi, is the sister of Krpacarya. A devoted

,vife, who is according to revealed scripture the better half of her h sban ,
is justified to embrace voluntary death long with hr husba d If . she IS
_
without issue. But in the case of the wife of D ro1acarya, s.1e did not
undergo such a trial because sh had h r son, the representative ? f .her

husband. A widow is so called If there IS a son of her husband exi.,hng.

So in either case Asvatthamii was the representative of Drottacarya, and
therefore killing Asvatthama would be like killing Drottacarya. That was
the argument of Draupadi against the killing of Asvatthama .
TEXT 46

ij nwt ll I
;{ fu sn '{:itf TOffi : ll'dll

tad dharmajii.a mahii.-bhii.ga

bhavadbhir gauravam kulam
v.rjinam niirhati priiptum
.
piljyam vandyam abhiknwsa
tat-therefore; dharmajii.a- one who is aware of the principles of
religion; mahii.- b h aga -the m ost fortunate; bhavadbhi-by our goo self;
_
gau ravam- glorified ; kulam-the family; V[jinam-: t at W ch IS pamful;
na-not ; arhati-does deserve; priiptu m- for obtammg; pujyam- th e wor
shipful; vandyam- respectful; abh ik$r-asafi. - c onstan tly.

TRAN S LATION
0 most fortunate one who knows the principles of religion, it is not

good for you to cause grief to glorious family members who are always
respectable and worshipful.

366

[Canto l , Ch. 7

Srimad-Bhagavatam

Text 49 ]

A slight insult for a respectable family is sufficient to invoke grief.

Therefore, a cultured man should always be careful in dealing with worship
ful family members.
TEXT 47

T ilf T qfT I
QtffitlsSijt t& Ui: n \j\91 1
mii rodid asya janani
gautami patidevatii
yathiiharh mrtavatsii "rta
rodimy asru-mukhi muhufl-

mii-do not; rodit-make cry ; asya-his; janani-mother; gau tami-the

wife of DroJ;a; patidevatii- chaste; yathii-as has; aham-myself; mrta-vatsa
-one whose child is dead ; iirtii-distressed ; rodimi- crying; asru-mukhi
tears i n the eyes; muhufl-- const antly.
TRANSLATION
My lord, do not make the wife of Droacarya cry like me. I am
aggrieved for the death of my sons. She need not cry constantly like me.
PURPORT

TEXT 48

: ilm Tij'RlJT+r: I
q_ li! :nilr ij l l \j l l
.

,.....

yaifl--by those; hopitam-enraged; brahma-kulam-the order of the

brahmar-as; riijanyaifl-- by the administrative order; ajita-unrestricted;
iitmabh ifl- - by oneself; tat-that ; kulam- family ; pradahati-is bu rnt up;
asu- within no time ; sa-anu bandham- together with family members; suca
arpitam-being put into grief.
TRANSLATION

If the kingly administrative order, which is unrestricted in sense con

trol, offends the brahmaa order and enrages them, then the fire of that
rage burns up the whole body of the royal family and brings grief upon
all.

PURPORT

The briihmar-a order of society, or the spiritually advanced caste or

community and the members of such highly elevated families, were always
held in great esteem by the other subordinate castes, namely the admin
istrative kingly order, mercantile order and the laborers.
TEXT 49

tf oj fif')tfi If I
,....
('
T Wf( ! W TT: l l \jl l
""

Sympathetic good lady as she was, Srimati Draupadi did not want to
put the wife of Droacarya in the same position of childlessness, both from
the point of motherly feelings as well as from the respectable position
held by the wife of Drotiicarya.

..... ,.....

367

tat kularh pradahaty iisu

siinubandharh suciirpitam

PURPORT

The Son of Dror_la Punished

,......,

yaifl- k opitarh brahma-kularh

riijanyair ajitatmabhifl-

""

siita uviica
dharmyarh nyayyarh sa-karur-arh
nirvyaiikarh samarh mahat
riijii dharma-suto rajiiya
pratyanandad vaco dvijiifl_
siita u vaca - Su ta Gosvam1 sai d ; dharmyam-just to the principles of
religion; nyayyam -justice; sa-karurwm-full of mercy; nirvyalikam
without duplicity in dharma; samam- equity ; mahat-glorious; raja-the
King; dharma-suta-son; rajiiya- by the Queen ;pratyanandat-supported;
vaca -statements; dvija-0 brahmar;ws.

Srimad-Bhagavatam

368

[Canto l, Ch. 7

Text 52 )

The Son of DroQa Punished

369

TRANS LATION

TRANS LATION

Siita Gosvami said: 0 brahmap.as, King Yud h i.st h ira fully supported the
statements of the Queen, which were in accordance with the principles of
religion and were justified, glorious, full of mercy and equity and were
without duplicity.

The younger brothers of the King, N akula and Sahadeva and also
Satyaki and Arjuna, the Personality of Godhead Lord Sn KrJ}a, son of
Devaki, and the ladies and others all unanimously agreed with the King.

PURPORT

Maharaja Yudhihira, who was the son of Dharmaraja or Yamaraja, fully

supported the words of Queen Draupadi in asking Arjuna to release
AsvatthamiL One should not tolerate the humiliation of a member of a
great family. A1juna and his family were indebted to the family of DrOI).
acarya because of Arjuna's learning the military science from him. If
ingrati tude were shown to such a benevolent family, it was not at all
justified from the moral standpoint. The wife of Dro1acarya, who was the
half body of the great soul , must be treated with compassion, and she
should not be put into grief because of her son's death. That is com
passion. Such statements by Draupadi are without duplicity because actions
should be taken with full knowledge. The feeling of equality was there
because Draupadi spoke out of her personal experience. A barren woman
cannot understand the grief of a mother. Draupadi was herself a mother,
and therefore her calculation of the depth of Krpi's grief was quite to the
point. And it was glorious because she wanted to show proper respect to a
great family.
TEXT 50

: 1
if-f Tt ;: lffffl : 114. o I I

nakulal;t sahadevas ca
yuyudhiino dhanaiijayafl
bhagaviin devaki-putro
ye ciinye yiis ca yoitafl
nakulal;t-Nakula; sahadevaft - Sah a deva ; ca-and; yuyudhiinafl - Satyaki ;
dhananjaya[l-Arj una ; bhagaviin-th Personality of Godhead; devaki
put rafl - the son of D e vaki , Lord Sri Kr!)a; ye- th ose ; ca- and ; anye
others; yiifl- those ; ca-an d ; yo ita l;l.- la die s.

TEXT 5 1

liT tr1'l CN : : I
WfWIFI.II4. I I
tatriihiimarito bhimas
tasya sreyiin vadhafl smrtafl
na bhartur niitmanas ciirthe
yo 'han suptiin si.Siin vrthii
tat ra- thereu pon ; iiha- sai d ; ama rital;t- in an angry mood ; bhimal;t
Bhima; tasya- his ; sreyan- ultim ate good ; vadhafl -killing ; smrtafl- record
ed; na- n ot; bhartu[l- of the master; na-nor; iitmana[l- of his own self;
ca-and ; arthe-for the sake of; yaft- on e who ; ahan-killed ; suptiin
sleeping ; si.Siin ---, c hildren ; vrthii- with ou t purpos e .

TRANSLATION
Bhima, however, disagreed with them and recommended killing this
culprit who, in an angry mood, had murdered sleeping children for no
purpose and for neither his nor his master's interest.
TEXT 52

liT itrm in 1
3Tl fiit 1 14.11
nisamya bhima-gaditam
draupadyiis ca catur-bhujafl
iilokya vadanam sakhyur
idam iiha hasann iva
n i.Samya-just after heari ng ; bh ima- B him a ; gaditam- spok e n by;
draupadyii[l-of Draupadi; ca- and ; catur-bhujafl-the four-handed (Person-

Srimad-Bhagavatam

370

[ Canto

I,

Ch.

ality of Godhead) ; alokya-having seen; vadanam- the face; sakhyu-of

His friend; idam-this; aha-said ; hasan-smiling; iva-as if.

TRANSLATION
Caturbhuja [the four-armed one] , or the Personality of Godhead,
after hearing the words of Bhima, Draupadi and others, saw the face of
His dear friend Arjuna, and He began to speak as if smiling.
PURPORT
Lord Sri Kr!la had two arms, and why He is designated as four-armed is
explained by Sridhara Svami. Both Bhima and Draupadi held opposite
views about killing Asvatthama: Bhima wanted him to be immediately
killed, whereas Draupadi wanted to save him. We can imagine Bhima
ready to kill while Draupadi is obstructing him. And in order to prevent
both of them; the Lord discovered another two arms. Originally, the
primeval Lord Sri, Kr!la displays only two arms, but in His Narayal).a
feature He exhibits four. In His Narayal).a feature He resides with His
devotees in the V aiku!ltha planets, while in His original Sri Kr!la feature
He resides in the Kr!laloka planet far, far above the Vaiku!ltha planets in
the spiritual sky. Therefore, if Sri Kr!la is called caturbhuja, there is no
contradiction. If need be He can display hundreds of arms. as He exhibited
in His visva-rilpa shown to Arjuna. Therefore, one who can display hlm
dreds and thousands of arms can also manifest four whenever needed.
When Arjuna was perplexed about what to do with Asvatthama, Lord
Sri Kr!la, as very dear friend of Arjuna, voluntarily took up the matter
just to make a solution. And He was smiling also.

TEXTS 53-54

llifiii?!41'0:1
3llmwft ct: I
RRI qfffiwt'l_ I 1'-\ I I
3ffif iJoqffllttijl I
fWf llT qt itt 1 1'-\ 11
sri bhagaviin uviica
b rahma-bandhur na hantavya
iitatiiyi vadhar-haraft

Texts 53- 54 ]

The Son of DroQa Punished

371

mayaivo bhayam iimniitarh

paripiihy anusasan m
kuru pratiSrutarh satyarh
yat tat santvayata priyiim
priyarh ca bhima-senasya
piinciilyii mahyam eva ca
sri bh agaviin-the Personality of Godhead ; uvaca said; brahma-bandhu
-the relative of a brahmara; na-not; hantavyaft-to be killed ; atatayi
the aggressor; vadhii-hana -is due to be killed; maya-by Me; eva
certainly; ubhayam-both; iimnatam-described according to rulings of the
authority; paripiihi-just carry out; anusiisanam-rulings; kuru-just abide
by; pratiSrutam-as promised by; s atyam tru th; yat tat-that which;
siintvayata-while pacifying; priyiim-dear wife; priyam-satisfaction; ca
also ; bhima-senasya-of Sri Bhimasena; piiiiciilyaft- of D raupadi; mahyam
-unto Me also ; eva-certainly; ca-and.
-

TRANSLATION
The Personality of Godhead Sri Krsna said: A friend of a brahmana is
not to be killed , but if he is an agirsor he must be killed. All these
rulings are in the scriptures, and you should act accordingly. You have to
fulfill your promise to your wife, and you must also act to the satisfaction
of Bhimasena and Me.
PURPORT
Arjuna was perplexed because Asvatthama was to be killed as well as
spared according to different scriptures cited by different persons. As a
brahma-bandhu, or a worthless son of a briihmana. Asvatthama was not to be
killed, but he was at the same time an aggressr also. And according to the
rulings of Manu, an aggressor, even though he be a briihmara (and what to
speak of an unworthy son of a brahmara), is to be killed. Dro!llicarya was
certainly a briihmara in the true sense of the term, but because he stood
in the battlefield he was killed. But although Asvatthama was an aggressor,
he stood without any fighting weapons. The ruling is that an aggressor,
when he is without weapon or chariot, cannot be killed. All these were
certainly perplexities. Besides that, Arjuna had to keep the promise he had
made before Draupadi just to pacify her. But he also had to satisfy both
Bhlma and Krqa, who advised killing him. This dilemma was present
before Arjuna, and the solution was awarded by Krqa.

372

Srimad-Bhagavatam

[ Canto l , Ch. 7

TEXT 55
a- r

: m:mSSijN t6:l(+t$011M'11 I
Glm f '( I I'-''-'"
siita uvaca
arjuna saha sa "jnaya
harer hardam athasina
mar-im jahara miirdhanyarh
dvijasya saha miirdhajam
sii ta - Siita Gosvami; uuaca - said ; arjuna - Arjuna; sahasa-just at
that time; ajniiya -kn owi ng it ; harely-of the Lord; hiirdam- motive ; atha
-thus; asina-by the sword; mavim- the jewel; jahiira-separated;
miirdhanyam- on the head; dvijasya-of the twice-born; saha-with;
m ii rdhajam- hairs.

TRANSLATION
Just then Arjuna could understand the motive of the Lord by His
equivocal orders, and thus with his sword he severed both hair and jewel
from the head of Asvatthama.
PURPORT

Contradicto ry orders of different persons are impossible to carry out.

Therefore a compromise was selected by Arjuna by his sharp intelligence ,
and he separated the jewel from the head of Asvatthama which was as
good as cutting off his head, and yet his life was saved for all practical
purposes. Here ASvatthama is indicated as twice-born. Certainly he was
twice-born, but he fell down from his position, and therefore he was properly punished.
TEXT 56

<1'11'4( uet:41(ijSI 1
1dQr-n ir.f ftt fi<i IPitWN4(( 1 1'-\ II
vimucya rasanabaddharh
biila-hatya-hata-prabham

Text 57)

The Son of DroQa Punished

373

tejasa mar-ina hinarh

sibiriin nirayiipayat
vimu cya -after releasing him ; rasanii-baddham-from the bondage of
ropes; bala-hatya- infanticide ; hata-pra b ham - loss of bodily luster; tejasa
of the strength of; martin a-by the jewel; h in am - being deprived of; sibirat
-from the camp ; niraya-apaya t -drove him out.

TRANSLATION
He [ ASvatthama] had already lost his bodily" luster due to infanticide,
and now, moreover, having lost the jewel from his head, he lost even more
strength. Thus he was unbound and driven out of the camp.
PURPORT

Thus being . insulted, the humiliated Asvatthama was simultaneously

killed and not killed by the intelligence of Lord Krpa and Arjuna.
TEXT 57

m "11((14 tquf I
..... "fl;::q....(S
. a:n

: 1 1'-\1 1

I( . tfm
vapanam dravir-adanarh
sthiinan niryapar-arh tatha
ea hi brahmabandhiiniirh
vadho nanyo 'sti daihika

uapanam- cleaving the hairs from the head; draviva-wealth; adanam

forfeiting; sthiiniin-from the residence; niryapavam-driving away; tathii
also; ea- all these; hi- certainly ; brahma-bandhiinam-of the relatives of
the brahmava; uadha -k ill ing; na- not; anya- a ny other method; asti
there is ; daihika-in the matter of the body.
TRANSLATION
Cutting the hair from his head, depriving him of his wealth and driving
him from his residence are the prescribed punishments for the relative of
a brahma!la. There is no injunction for killing the body.

374

Srimad-Bhagavatam

[Canto l , Ch. 7

TEXT 58

llfiiij(i : q- : ur:rr I
t t unf l llt l l
'"'

'"'l'

putra-sokiituriilz sarve
piir-!Zaviilz saha krH;.ayii
sviiniim mrtiiniim yat krtya m
cakrur nirharar-iidikam

putra-son; soka-bereavement; atun1lz- overwhelmed with ; sarue-all of

them; par-!fava[z- the sons of Pap.u ; saha-along with; krgwya-with
Draupadi; svaniim-of the kinsmen ; mrtanam-of the dead ; yat-what ;
krtyam-ought to b e done; cakrulz-did perform ; nirharar-a-adikam-u nder
takable.
TRANSLATION
Thereafter, the sons of Piii)U and Draupadi, overwhelmed with grief,
performed the proper rituals for the dead bodies of their relatives.

Thus end the Bhaktivedanta purports of the First Canto, Seventh

Chapter, of the Srimad-Bhagavatam, entitled "The Son of Dror-a Punished. "