SB1st Canto

SB 1.
1 Questions by the sages -1-

rmad Bhgavatam First canto

SB 1.1 Questions by the sages Jul 31, 2005

Vysadeva offers his respectful obeisances unto Ka, the son of Vasudeva. Lord
r Ka is the Absolute Truth and the primeval cause of all causes of the creation,
sustenance and destruction (janma-di) of the manifested universes (asya). He is directly
(anvayt) and indirectly (itarata) conscious of all manifestations (abhija), and fully
independent (svar). It is He only who first imparted the Vedic knowledge (tene brahma)
unto the heart of Brahm, the original living being (di-kavi). By Him even the great sages
and demigods (sraya) are placed into illusion (muhyanti), as one is bewildered by the
illusory representations of water (vri) seen in fire (teja), or land (mdm) seen on water.
And only because of Him do the material universes, manifested by the three modes (tri-
sarga) of nature, appear factual (am), although they are unreal. Ka resides
eternally in His own transcendental abode (dhmn svena), which is forever free (nirasta)
from the illusory (kuhakam) representations of the material world. We meditate upon
Him (dhmahi), for He is the Absolute Truth (satyam param).
Vsudeva indicates the divine son of Vasudeva and Devak. Vysa here asserts
that r Ka is the original Personality of Godhead, and all others are His direct or
indirect plenary portions or portions of the portion, a fact that the author would more
explicitly explain in the third chapter. Jva Gosvm has explained this subject matter in
his Ka Sandarbha, and Brahm in Brahma-sahit. Thus in this prayer, the first
proposition holds that Ka is the primeval Lord, and if any transcendental nomenclature
is to be understood as belonging to the Absolute Truth, it must be the name Ka, which
means all-attractive. Although Vsudeva indicates the plenary portion of Ka, and all
the different forms of the Lord being identical with Vsudeva are indicated in this text, the
name Vsudeva particularly indicates the divine son of Vasudeva and Devak. Ka is
always meditated upon by the paramahamsas, who are the perfected ones among those in
the renounced order of life. Vsudeva is the cause of all causes.
The rmad Bhgavatam is described by Mahprabhu as the spotless Pura. It
was compiled by Vysa after he had attained maturity in transcendental knowledge. Even
after compiling the Vedas, the Vednta-stras, the Puras, the Mahbhrata and so on,
Vysadeva was not satisfied, and thus his spiritual master, Nrada, advised him to write
the transcendental activities of Lord r Ka, which are described in the tenth canto of
this work. But in order to reach to the very substance, one must proceed gradually by
developing knowledge of the categories. To the philosophical mind that inquires about the
origin of this creation, the author of Bhgavatam says that Lord Ka is the origin of all
creations. He is the creator, maintainer and destroyer of the universe. Just as the various
satellites in outer space are controlled by the scientists sitting far away, all the universes
are controlled by the intelligence of the Personality of Godhead.
The Absolute Truth is the chief amongst all living personalities. All living beings
from Brahm down to the ant are all individual entities. But the Supreme Lord has the
greatest intelligence, and He possesses super most inconceivable energies of all different
varieties. Vysa accepts the supreme intelligence as the paramevara. In the Bhagavad-
gt, the Lord says there is no other para-tattva than Himself. The five chapters which
describe the Lords rsa dance are the most confidential part of this literature. This subject
matter is highly spiritual, and only the liberated persons who have gradually attained to
the stage of the paramahasa can relish the rsa dance. Vysa therefore gives the reader
rmad Bhgavatam Canto 1

SB 1.1 Questions by the sages -2-
the chance to gradually develop spiritual realization before actually relishing the essence
of the pastimes of the Lord. Therefore, he invokes a Gyatr mantra, dhmahi. When one
is successful in chanting the Gyatr mantra, he can enter into the transcendental position
of the Lord. One must be perfectly situated in the quality of goodness in order to chant
the Gyatr mantra successfully and then attain to the stage of transcendentally realizing
the Lord, His name, His fame, His qualities and so on.
rmad Bhgavatam is the narration of the svarpa of the Lord manifested by His
internal potency. Vysa says herein that the manifested internal potency is real, whereas
the external potency in the form of material existence is temporary and illusory. The
manifested cosmic creation appears as reality, only because it is a shadow of the spiritual
reality. This cosmic creation results from the interaction of the three modes, and the
temporary manifestations are so created as to present an illusion of reality to the
bewildered mind of the conditioned soul. The Personality of Godhead, who is the supreme
engineer of this cosmic creation, knows every nook and corner, although affairs are being
carried out by the demigods. No living entity including Brahm is independent in the
material creation. Whatever is created in the material world is the interaction of two
energies, the material and spiritual, which emanate from the Absolute Truth. The living
entity works under the direction of the Lord, and the materials with which he works are
also supplied by the Lord. The Lord knows everything directly and indirectly, and He is
fully independent. The Absolute Truth is simultaneously one and different from the
creation. Nothing is absolutely equal with the Absolute Truth, but at the same time,
nothing is independent of the Absolute Truth.
The materialist wrongly thinks that there is no creator other than his own self. This
is called my, or illusion. He thinks material nature works without the aid of a superior
intelligence. But Vysa here says that 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
everything directly and indirectly that happens in the creation.
Both in the ruti and smti mantras it is confirmed that the Absolute or Brahman is
from whom everything emanates and to whom everything enters at the end. For the
material scientists the sun is the ultimate source of the planetary system. Brahm, who is
the creator, is also not the ultimate creator. But Brahm is inspired by the Lord to carry
out his functions. The words abhija and svar distinguish the Supreme Lord from all
the other living entities. No one is either fully cognizant or fully independent. Even the
Myvd impersonalists who flatter themselves that they can become one with the Lord
are neither abhija nor svar. One who flouts the authority of the Lord meets Him as
death.
The Lord threw a glance over matter and thus created all living beings. 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. Such forms go on producing
innumerable similar machines without Gods further attention. That God is described here
as Para satyam. It is said that only the Lord existed before the material creation. He is
parama or ultimate truth because all other truths are relative to Him.
In order to refute meaningless allegations that the rmad Bhgavatam is a modern
creation by some Vopadeva, rdhara Svm points out that there is reference to the
Bhgavatam in many of the oldest Puras. There is reference in Matsya Pura, which is
the oldest Pura about Bhgavatam starting with the Gyatr mantra. In other Puras

also it is stated that this work was finished in twelve cantos, which include 18000 lokas. In
Padma Pura, King Ambara is advised to read regularly Bhgavatam if he desired
liberation from material bondage. In recent times, many erudite scholars like Jva
Gosvm, Santana Gosvm, Vivantha Cakravart and others have made elaborate
commentaries on the Bhgavatam. So there is no doubt about the authority of the
Bhgavatam.
rla Vivantha Cakravart hkura specifically deals with the original and pure
sex psychology (di-rasa), devoid of all mundane inebriety. The whole material creation is
moving under the principle of sex life. The reality of sex life is experienced in the spiritual
world. The material sex life is but a perverted reflection of the original fact. It is not
possible for the Absolute Truth to be impersonal and contain pure sex life. Consequently,
the impersonalist philosophers have given indirect impetus to the abominable mundane
sex life because they have overstressed the impersonality of the ultimate truth. Thus man
has accepted perverted sex life as the all in all because he has no knowledge of the actual
spiritual form of sex. This rmad Bhgavatam will enable one to transcend fruitive
activities (karma-ka), speculative philosophy (jna-ka) and worship of functional
deities as inculcated in Vedic verses (upsana-ka).
Vivantha Cakravart gives five interpretations to the first verse of Bhgavatam.
The first interpretation is as follows. Accepting all the living beings connected to him
through disciplic succession in all times and places as his own, and directing them to
meditation by his instructions, Vysa incorporates them with the use of the plural dhmahi.
Vysa says We meditate upon the supreme (param) truth (satyam), i.e., the Supreme
Controller who exists everywhere at all times. The meaning of the Vednta stra (1.1.1)
athto brahma jijs is indicated here since meditation alone is the result of inquiry. The
Lord is the cause (yata) of the creation, maintenance and destruction (janmdi) of this
(asya) world. The Lords supreme power is indicated in this verse. Vednta (1.1.2)
janmdy asya yata is indicated here.
The meditation is not on Time just because we are talking about creation and so
on. The Lord is the material cause because of the presence (anvaya) and the opposite
(itara) i.e., because of the presence of the Lord in the creation and the absence of the
creation in the Lord just like the presence of clay in a pot and the absence of pot in clay.
The word ca in the verse (itarata ca) indicates that the Lord is also the instrumental
cause, since time is His instrument (potency). Another meaning is: the meditation is on the
Lord, who is the foundational cause of the universe because of the universes entrance
(anvaya) into Him during dissolution, and because of the opposite (itara), i.e., the
universes separation from Him during creation. The Lord is the basis of the universe, just
as water is the basis of earth and fire is the basis of water. Thus the Lord is that person
from whom creation, maintenance and destruction takes place because everything is
contained within Him (anvayt) and everything in the secondary creation is outside Him,
but based on Him (itarata).
Yet another meaning is: The Lord is the cause because of whose presence (anvaya)
there is creation of the world, because of who as the giver of the results of karma there is
maintenance, and because of whom as the dissolver in the form of Rudra there is
destruction. The word itarata (different) affirms that the world, His effect, is not identical
with Him. By means of His internal potency (svarpa akti) He is separate from the world,
and because of the word ca, He is also not separate from it, being connected thru His
external potency (my akti). Thus anvayd itarata ca means the Lord is the creator,
maintainer and destroyer since He is non-different from the universe in its phases of
creation, maintenance and destruction, but this universe is different from His svarpa, and

non-different from His my-akti. The Vednta stra 1.1.4 that says tat tu samanvayt is
confirmed here. Usually it means that the Lord is the creator is known from the
confirming statements of scripture. However, here it can also mean The Lord is the
creator because He is the material and efficient cause.
If the Lord is the material cause, some may say that His transformation is
unavoidable. So they may claim that Prakti is the material cause and the Lord is the
instrumental or efficient cause. This is not the case as confirmed by many statements from
the Upaniads. One example: He thought, Let me become many and create progeny.
(Chndogya) This explains that the cause of the world is a conscious being. Thus the Lord
is both the material and the efficient cause of the universe. He is the material cause since
prakti is His potency and there is no difference between the potency and the possessor of
the potency. But because He is transcendental to prakti in His own identity, He doesnt
undergo transformation. The Lord says that He is the three-fold Brahman: Prakti: the
material cause of the real world, the Supreme Person: the foundation, and time: the
manifesting agent (SB 11.24.19). The unconscious prakti independently being the
material cause is not supported by stra. Therefore, only the omniscient Supreme Lord is
said to be independently the cause of the world. This is said with the words arthev
abhija. The Lord is cognizant (abhija) of the objects (artheu) i.e., of all things
created and not created.
This illustrates the meaning of Vednta 1.1.5 kater nabdam: being described
in the scriptures, the Lord is not beyond the description of words (though He remains
beyond the material). The Brahman which was discussed is the cause of the universe.
Why? Because of seeing; because of specialized conclusions arising from seeing, or in
other words, from hearing about the Lord in the statements of ruti which describe Him as
the cause of the universe. Therefore Brahman is not indescribable. It is not that the Lord
cannot be proved by authoritative words. He can be proved by the scriptures.
If someone argues that the Lord could not have a body which could perform
actions before creation, as the mahat-tattva and other elements had not come into being
yet, the Bhgavatam answers with the word svar. This means He acts in such ways
simply by His own form, for His inherent potency consists of knowledge, strength and
activity. Thus He does not require any instrumental organ to see and do other things.
If someone says that Brahm alone is to be meditated upon because he is the lord
of creation, the Bhgavatam verse says that Brahm is dependent because Ka is the one
who (ya) imparted (tene) the Vedas or the truth about Himself (brahma) to the first sage
(di-kavaye), i.e., Brahm. One may object that it is well known that Brahm did not study
the Vedas from anyone. That is true. This knowledge was revealed thru the mind or the
heart (hrd) of Brahm. By this quality of causing the intelligence to act, the meaning of
the Gyatr mantra dhiyo yo na pracodayt (who inspires our intelligence) is shown.
The Matsya-Pura confirms that Bhgavatam begins with the Gyatr mantra, along with
a detailed description of dharma and the slaying of the demon Vtra. That Brahm cannot
know the Vedas by himself is explained by the verse when it says even the demigods
(sraya) are bewildered (muhyanti) in regards the truth about Him (yat), the Lord. This
explains the Vednta 1.1.16: etena netaro nupapatte a jva is not described (in the
mantra satyam jnam anantam brahma) because such an interpretation of the mantra is
illogical.
If someone argues that the Lords body, which is the object of meditation here,
must be non eternal because bodies are created from the three guas, the verse says it is
like (yath) the misapprehension (vinimaya) of light, water and earth (tejo-vri-mdm).
The ignorant entertains the notion This is water in relation to light, like the oasis in a

desert which is a transformation of light, but people mistake it for water. Some think This
is the ground in relation to water like Duryodhana who mistook the water for dry ground
in the palace of the Pavas. And some think This is water in relation to earth in forms
such as glass. Likewise the ignorant think the body of the Lord as a three-fold creation
(tri-sarga) i.e., a product of the three guas. In this way one falsely (m) thinks about
the Lords body, which (yatra) consist of full consciousness. The various scriptures confirm
the sac-cid-nanda form of the Lord. Even the devotees of the Lord have non-illusory
bodies, so what to speak of the Lord.
To those who contend even the above explanations, the verse answers that all false
arguments (kuhakam) about the Lord are negated (nirasta) by His own (svena) unique
power (dhmn) which exists always (sad). Thru the power of realization of Him fixed in
devotees heart, or by His divine form radiant with sweetness and majesty which increase
at every moment all false arguments are negated. This is indicated in Vednta stra 2.1.11:
tarko pratihnt argument concerning the Lord is not acceptable as it is insubstantial.
The Mahbhrata says that one should not apply logic to those things which are in fact
inconceivable. The characteristic of an inconceivable thing is that it is transcendental to
material nature. The Lord can be realized by only those whom He chooses. Prior to
material creation, the Lord thought May I become many and thus His body and mind
are transcendental to material creation. In spite of all this if demons want to take up
arrows of logic with His divine form as the target, they will fall down to hell.
The summary of the first interpretation by Vivantha Cakravart hkura is: The
Supreme Controller is the cause (yata) of the creation, maintenance and destruction
(janmdi) of this (asya) world. He is the material cause of the world because of His
presence (anvaya) in the creation, and the absence (itara) of the creation in Him. He is
also (ca) the instrumental cause of the world. He is cognizant (abhija) of all things
(artheu) created and not created. He acts independently (svar) simply by His own form
and does not require any instrumental organ to see or do other things. It was He who
(ya) imparted (tene) the Vedas (brahma) to the first sage (di-kavaye), Brahm, thru the
heart (hd) of Brahm, since by himself Brahm couldnt have understood the truth
about the Lord (yat), because even the great demigods (sraya) are bewildered
(muhyanti) about the Lord. Just like (yath) the misapprehension (vinimaya) of light,
water and earth (tejo-vri-mdm), the conception that the Lords body (yatra) is a
product of the three guas (tri-sarga), is false (m) because the Lords body is made of
full consciousness. All false arguments (kuhakam) concerning the Lord are driven away
(nirasta) by the Lords own (svena) power (dhmn) which exists at all times (sad). We
meditate (dhmahi) on such a Lord, who is the supreme (param) truth (satya).
The characteristics of the first nine topics of the Bhgavatam are described in
order to clarify the nature of the tenth. In light of the pre-eminence of the form of Ka,
the first verse has congruity in praising His unique characteristics. Thus there is scope for
another interpretation referring to Him alone.
The second interpretation is as follows. Just prior to Kas birth, the demigods
prayed satytmaka tv araa prapann: We have taken shelter of You, whose
very self is Truth. Thus the first verse of Bhgavatam says We meditate (dhmahi) upon
the truth (satya) i.e., r Ka, who is supreme (param), which is confirmed in the
Gopla-tpan: Ka alone is the Supreme God. The deception (kuhakam) i.e. the
ignorance of the living entities, is always (sad) driven off (nirasta) by His own dhma
(svena dhmn) named r Mathur, and by His own divine form (svena dhmn) which
was, by His mercy, seen everywhere at that time. Abode (Mathur), body (form), splendor
and power are all meanings of the word dhman.

Someone might argue that the Lords body must be non-eternal because it was
seen by worldly people. The bodies made of the three guas (tri-sarga) by the
combination of three visible elements namely earth, water and fire (tejo-vri-mdm ) are
false. But the form (yatra) which created those three guas (tri-sarga) is not false
(am). This means since His body is not created by these three elements, it is not false
(am). The vision of Him which is had by worldly demons, even though He is beyond
the worldly, is in fact caused by His own will which accomplishes His various pastimes and
is of an incomprehensible nature. This vision, however, is devoid of the experience of His
sweetness, like the tasting of condensed sugar-cane juice by a person whose tongue is
afflicted by excessive bile. But the vision of Him had by others, i.e. by devotees, is indeed
coupled with experience of His sweetness by the power of His incomprehensible grace.
Whatever is visible, apart from the spiritual, is non-eternal. But the Lords form is purely
spiritual and He makes it visible to the demons by His own sweet will.
Having described mercy as the root cause of His descent, Kas activities are
described. And (ca) He went (ayt) to (anu) another place (itarata) i.e. the house of
Nanda, from the house of Vasudeva, where (yato) His (asya) birth and so on (janmdi) i.e.
birth, manifestation of majesty and so on took place. (anvayd is split into anu and ayt).
He went because of being cognizant (abhija) of His own purposes (artheu) such as how
to cheat Kasa or knowing those who had revealed forms with various types of prema
such as vtsalya in Vraja. But He is not dependent on others, for He rules over Himself
(svar). Or He goes to Vraja for the sake of becoming beautifully situated with His own
(svai) father, Nanda, and others.
Though controlled by the love of His devotees, the Lord is not naively ignorant.
Thus He showed (tene) spirit (brahma) i.e. spiritual calves and boys to the first sage (di-
kavaye), Brahm. He did this by the heart (hd) i.e. simply by His will. In relation (yatra)
to this display of yoga-my, even sages (sraya) such as iva and Nrada are bewildered
(muhyanti). Or else, the Lord imparted (tene) thru the words of His part (Matsya) His own
unqualified form (Brahman) unto Satyavrata Manu, who is the first male in His family and
who is a wise one (di-kavi). Matsya says that the Manu would know the Lords greatness,
which would be revealed within his heart (hrd) thru questions and answers. rdhara
Svm explains that the Manu would directly see Brahman, being favored by the Lord. SB
10.87.2 explains that the Brahman is realized by the Lords mercy alone.
The summary of the second interpretation by Vivantha Cakravart hkura is:
We meditate (dhmahi) on the Supreme Truth (param satya), Ka, by whom the
ignorance of the living beings (kuhakam) is always (sad) driven off (nirasta) thru the
manifestation of His own form and dhma (svena dhmn). The conception that Kas
body (yatra) is created by a combination of the three guas (tri-sarga), which is just like
(yath) a combination (vinimaya) of the three visible elements fire, water and earth
(tejo-vri-mdm), is false (m). Ka manifests His form by His own sweet will even to
the demons. And (ca), being cognizant (abhija) of Kasas vicious purposes (artheu)
and His own sweet purposes in creasing parental love and other kinds of love, He went
(ayt) to (anu) another place (itarata) i.e. the house of Nanda, from the house of
Vasudeva, where (yato) His (asya) birth, manifestation of majesty and so on (janmdi)
took place. He went to Vraja for the sake of becoming beautifully situated with His own
father and other devotees (svar). There the Lord (ya) showed (tene) spiritual (brahma)
calves and boys to the first sage (di-kavaye), Brahm, by His own will (hd). Indeed
even great sages (sraya) such as iva and Nrada are bewildered (muhyanti) about this
(yatra) display of yoga-my.

By associating with the gops of Vraja, there arises a supreme sweetness in Ka
which results in a rasa that is superior to His other rasas like nta and dsya. This gives
rise to a third interpretation, which is as follows. We meditate (dhmahi) upon Him, from
whom (yata) comes the birth (janma) of the original (dyasya) rasa, i.e. gra-rasa.
Although this rasa existed previously, it was lost being censured by conservative seekers of
the Absolute truth. gra-rasa, together with its accompaniments, only comes about by
connection (anvayt) i.e. union, and the other (itarata), i.e. separation (with the gops).
The dya-rasa is indicated by the word dya, just as Bhmasena is called Bhma. Or
because the Bhgavatam is considered to be the scriptural form of madhura-rasa, the word
dyasya can infer the word rasasya as the object being described. The state created by
meeting and separation actually establishes the rasa as its counterpart. Thus, the lack of
the word is not worthy cause for doubt. On the contrary, by such absence, the
confidentiality of the di-rasa is illustrated.
Being the foundational cause of the di-rasa, the Lord is cognizant (abhija), i.e.
skillful, in the things (artheu) helpful for bringing about rasa such as the sixty four arts.
He is not affected by time and karma like Nala and other mundane heroes because He is
independent (svar). Furthermore, rasa is related to Ka alone. Thus He is the one
who (ya) alone imparted (tene) the truth (brahma) i.e. the truth about di-rasa, unto the
sage of the original (di-kavaye), i.e. Bharata, the author of the Nya-stra, the original
book describing rasa. The Lord imparted this thru the mind (hd) of the sage. He did this
to show that rasa is related only to Him. The Vedas, the truth, and austerity are all
meanings of the word brahma, according to Amara-Koa.
Nevertheless, it is that truth about which (yat) the poets (sraya) are bewildered
(muhyanti), due to its being described in relation to mundane heroes. Thinking rasa which
is related only to the Lord, to be related to ordinary people is like thinking light (teja)
and so on to be water (vri) and so on. The poets describe rasa in relation to mundane
heroes, who are utterly transitory, and in relation to whom rasa does not come to be, but
only the opposite namely tastelessness consisting of disgust arises.
In the Lord(yatra), there is the literary creation (sarga) of three kinds of
meanings (tri) namely literal (vcya), metaphorical (lakya), and suggestive (vyagya) or
the creation of allusion (dhvani), skill in composition (gua) and literary ornaments
(alakra). These are real (am), and become amazing because of their extraordinary
nature in Ka. Poetic inspiration consisting merely of the arrogant words of a poet in
relation to some mundane hero is certainly false. If someone does not esteem rasa, the
verse says that by the Lord, cheaters (kuhakam) like the Mmsakas, are driven away
(nirasta) by His own (svena) unique power (dhmna), which is the power of astonishment
arising from direct perception of the taste of His sweetness. By the amazing influence of
the direct experience of tasting madhura-rasa, which is extraordinary, Ka defeats the
withered Mmsakas.
The summary of the third interpretation by Vivantha Cakravart hkura is: We
meditate (dhmahi) upon the supreme truth (param satya) r Ka, from whom (yata)
comes the birth (janma) of the original (dyasya) rasa i.e. gra-rasa. This rasa is
produced by union (anvayt) and (ca) separation (itarata). Ka is cognizant (abhija)
of the things (artheu) helpful for bringing about rasa such as the sixty four arts. Being
independent (svar), He is not affected by time and karma unlike other mundane heroes.
He is the one who (ya) imparted (tene) the truth (brahma) about di-rasa unto the
original sage (di-kavi) of rasa, Bharata, thru the sages mind (hd). Properly speaking,
rasa is related only to Him, but the poets (sraya) are bewildered (muhyanti) in regard to
the truth (yat) about rasa, because they describe rasa in relation to mundane heroes. This

is like (yath) mistaking (vinimaya) light (teja) and so on to be water (vri) and so on.
Moreover, in relation to Ka (yatra), a literary creation (sarga) of the three kinds (tri)
of meanings namely literal (vcya), figurative (lakya), and suggestive (vyagya), are real
(am), and become amazing, by their extraordinary nature in Ka. However, the
cheaters (kuhakam), who do not esteem rasa, are always (sad) driven away by the special
(svena) power (dhmn) of astonishment arising from the direct perception of His
sweetness.
Even among the Vraja-devs, it is by the association of Rdhr, that Ka
manifests His supreme excellence of sweetness. Thus the first verse of Bhgavatam can
also be interpreted to indicate Her, and that interpretation is as follows. We meditate
(dhmahi) upon them from whom (yata) there is the manifestation (janma) of the original
(dyasya) rasa. These two, Rdh and Ka, are the supreme reservoir of the science of
the di-rasa. Out of those two, the Lord is knowledgeable (abhija) about the objects
(artheu) i.e. about the primary rasas, which is full of components like the dhra-lalita
which are conducive to rasa. Ka is knowledgeable because of His following (anvayt)
Rdhr, after abandoning the other (itara) beloveds. Rdh is svar, for She rules over
Her own (svena) beloved and keeps Him under Her control, which confirms Ka as
dhra-lalita (to be under the control of the beloved).
In order to reveal these various qualities, it was the Lord who (ya) imparted
(tene) thru the heart (hd) the scripture (brahma), i.e. Bhgavatam, which contains the
five chapters about the rsa-ll which are full of the original rasa, unto the sage (kavi),
who knew the truth from the very beginning (di) of his birth, that is uka. Bhgavatam is
brahma in accordance with idam Bhgavatam nma pura brahma-sammitam: The
Pura named Bhgavata is equal to Ka, who is the Para-brahman appearing in a
human like form (1.3.40). uka is the di-kavi in accordance with statements like Filled
with nectarean juice, Bhgavatam fell from the mouth of uka (1.1.3).
From hearing the Bhgavatam (yat), which contains rasa, the devotees (sraya)
faint in ecstasy (muhyanti). Or because Rdh and Ka are the objects of their hearing
and seeing, their close associates (sraya) though most wise, become bewildered
(muhyanti). This means that they take on qualities opposite their normal qualities, out of
ecstasy. This is like the transmutation of their own properties by light, water and earth
(tejo-vri-md yath vinimaya). By vision of the rsa-ll, there is transmutation of the
moons property of moving thru the night sky due to paralysis. The water takes on the
property of earth by paralysis brought about by the sound of Kas flute. Rocks and
other forms of earth take on the property of water by melting.
By (yatra) the influence (dhmn) of these two (svena), the creation (sarga) of
the three (tri) potencies: r, Bh and Ll, or the gops, queens and goddesses of fortune,
or the internal, marginal and external potencies, become factual (am). Rdh and
Ka are the foundational cause of these three sets of energies, a fact established by the
word yatra (in whom). By the influence of Rdh and Ka, all these energies exist
eternally. We meditate (dhmahi) on those two in a way that is devoid of cheating (nirasta
kuhakam) in a way that is true (satya) and in a way that is best (param). Thus the object
of worship (Rdh and Ka) of the Bhgavatam has been revealed as the subject of the
first verse.
The summary of the fourth interpretation by Vivantha Cakravart hkura is:
We meditate (dhmahi) truly (satya) and in the best of all ways (param), devoid of any
cheating (nirasta-kuhakam) upon Rdh and Ka, from whom (yata) comes the
manifestation (janma) of the original (dyasya) rasa. Ka is knowledgeable (abhija)
about the objects (artheu) i.e. the primary rasas, because of His following (anvayt)

Rdh, after abandoning the other (itara) beloveds. And (ca) Rdh is svar because She
rules over Ka. It was Ka who (ya) imparted (tene) thru the heart (hd) the
scripture (brahma) Bhgavatam, which reveals all these qualities thru the five rsa-ll
chapters, to uka (di-kavi). This Bhgavatam (yat) causes the sages (sraya) to reach a
state of blissful, swooning stupefaction (muhyanti), even though the sages are by nature
wise. This is just like (yath) the reversal (vinimaya) of the properties of light, water and
earth (tejo-vri-mdm) i.e. the moon (light), though a moving object, becomes paralyzed
by the vision of rsa-lla, the water becomes paralyzed by the sound of Kas flute and
takes on the solid property, and rocks (earth) take on the property of water by melting.
This couple, Rdh and Ka, are the foundational cause (yatra) of the three created
potencies (tri sarga) i.e. r, Bh and Ll, or the cowherd maidens, queens and
goddesses of fortune, or the internal, external and marginal potencies. Thus the potencies
are true (am) and always (sad) exist by their (Rdh and Ka) own (svena) influence
(dhmn).
The only means by which the raya-tattva can be attained is bhakti-yoga, the
injunction (abhidheya) of this stra. Moreover, the same bhakti-yoga, reaching its
supreme culmination called prema (pure love), is also the goal (prayojana). Thus another
interpretation glorifying bhakti-yoga is as follows. We meditate (dhmahi) upon bhakti-
yoga, which is true (satya) i.e. suitable for the saintly and which is supreme (param) i.e.
full of supremely auspicious qualities. That bhakti yoga is true is understood from the
verse: the process of bhakti yoga in which the fame of Uttama-loka is sung is true, that
alone is true, that alone is verily auspicious (SB 12.12.49-50). It is supreme because of
being free from the three guas and this is confirmed in since Ka has personally
established it, the process of nikma-bhakti is beyond the guas (SB 11.29.20).
Bhakti yoga is from which (yata) alone there arises (janma) the original (dyasya)
i.e. the Supreme Controller as Bhagavn, for the devotees. And (ca) because of
connection (anvayt) with which, other (itara) things (artheu), namely nikma-karma-
yoga and jna-yoga, give rise (janma) to the perception of the Lord as the Supersoul and
as Brahman for the respective worshippers. If someone argues that direct perception of
Brahman can be achieved by pure jna alone, the verse says that bhakti yoga is abhija,
that from which comes full (abhi) knowledge (j). Because jna is a product of the
mode of goodness, without combining with bhakti which is beyond the guas, there
certainly cannot be knowledge of the Supersoul and Brahman. This is confirmed by
statements: naikarmyam apy acyuta-bhva-varjita na obhate jnam: Even freedom
from karma (jna) does not manifest without a notion of Acyuta (the infallible Lord)
(Bhgavatam 1.5.12); and bhakty mm abhijnti yvn ya csmi tattvata One knows
Me by bhakti, who I actually am and how great I am. (Bhagavad-gt 18.55).
If someone argues that just as jna-yoga is dependent on bhakti for the direct
perception of Brahman, similarly, bhakti-yoga is dependent on jna for direct perception
of Bhagavn, then the verse answers that bhakti yoga is svar. It is independent and not
under the control of anyone. The Bhgavatam (2.3.10) says that one should worship the
Lord with intense bhakti yoga for whatever one may desire. Here intense means bhakti
unmixed with jna and so on like a pure sunbeam, which has not come into contact with
clouds etc. The Bhgavatam (11.20.31) also says for a bhakti yog, knowledge and
renunciation are generally not beneficial. This bhakti yoga is attained only by the mercy of
a devotee and so the verse says this (ya) was imparted (tene) to the first sage (di-kavi)
Vysa by Nrada, who carries Brahman in his heart (brahma-hd).
To explain how even the omniscient Vysas knowledge of bhakti-yoga is
dependent on another, the verse says even great sages (sraya) such as Vaiha are

bewildered (muhyanti) about bhakti-yoga (yat) because of the inability of the inner
faculties such as the intelligence, born of the modes, to enter by themselves into bhakti
yoga, which is beyond the modes. And the conception that bhakti-yoga (yatra), is created
from the three (tri-sarga) guas, is irrational (m). Just like (yath) the mixing
(vinimaya) of fire, water and earth (tejo-vri-mdm), bhakti yoga gets watered down by
the three modes present within the practitioner. As milk, although free of fire, free of
water, and free of dirt particles, becomes scorched, watered-down and polluted
because of mixing with these various elements, similarly bhakti-yoga, which is beyond the
three guas, is called sttvika, rjasa, and tmasa because of contact with sattva and the
other guas present within a person. This is the reason why in the third canto it is said
bhakti consists of the three guas.
If someone still doubts bhakti yoga being beyond the three guas, the verse says
bhakti yoga always (sad) casts out (nirasta) cheaters (kuhakam), i.e. false logicians, by its
own (svena) essential nature (dhmn), which is full of sweetness that can be realized only
by the devotees. There is no need of extraneous evidence for an object that is directly
experienced. Since bhakti is directly realized, it does not depend on any other proof to
defeat those who argue.
The summary of the fifth interpretation by Vivantha Cakravart hkura is:
Bhakti-yoga (yata) gives rise (janma) to the perception of the original (dyasya) i.e. the
Supreme Lord as Bhagavn. And (ca) because of connection (anvayt) with it, other
(itara) things such as nikma karma yoga and jna yoga give rise to the perception of the
Lord as Supersoul and Brahman. Bhakti yoga is fully independent (sva). It doesnt
depend on knowledge, but rather full (abhi) knowledge (j) comes from it. Bhakti yoga is
attained only by the mercy of a devotee because we see that it (ya) was mercifully
revealed (tene) to the first sage Vysa (di-kavi) by Nrada, who carries Brahman in his
heart (brahma-hd). Even the great sages (sraya) are bewildered (muhyanti) about
bhakti-yoga (yat) because the intelligence and other faculties are unable to enter into it.
The conception that bhakti yoga (yatra) is a product (sarga) of the three guas (tri) is
irrational (m). Rather just as (yath) milk, although naturally free from fire, water, and
dirt particles (tejo-vri-mrdm), becomes "scorched," "watered-down" and "polluted"
because of mixing (vinimaya) with these various elements, so bhakti-yoga, which is
beyond the three guas, is called sttvika, rjasa, and tmasa because of contact with sattva
and the other guas present within a person. Bhakti yoga, however, always (sad) drives
out (nirasta) cheaters (kuhakam) by its own (svena) pure form (dhmn), which is full of
sweetness. Thus we meditate (dhmahi) upon bhakti yoga which is true (satya) and
which is full of supremely (param) auspicious qualities.
The first explanation shows the nature of Bhgavatam as a light (lamp) giving
deliverance from misery thru general understanding of the Lord. The second explanation
shows it as the sun more powerful, destroying misconceptions of the demons and
bringing joy to the devotees. The third, fourth and fifth explanations show that it is the
bestower of tasty fruit full of rasa revealing madhura rasa, Rdh and pure bhakti. The
devotees, being the rightful recipients of nectar, are considered to be like the devas, since
they receive the nectar in the form of relishing the rarest taste of these five meanings. The
Bhgavatam is considered to be like Mohin serving out these different meanings to the
devotees.
Jva Gosvm explains that the first verse of rmad Bhgavatam contains the first
five stras from Vednta. The first stra is: athto brahma jijs: Now, therefore, one
should inquire about Brahman. This is found in the words satya para dhmahi of the
Bhgavatam verse, which means let us meditate on the Supreme Truth, which means the

same as one should inquire into Brahman. The word dhmahi is in plural, meaning let us
meditate. This refutes the Myvda philosophy by establishing there are many
individuals.
The Brahman in the first stra is explained in the second stra: janmdy asya
yata: From whom everything like birth etc comes. These same words are found in the
verse from Bhgavatam.
The third stra says: stra yonitvt: He who is known by scriptures, or He is the
source of scripture. The first meaning is found in the word artheu, which means He is
known thru the meanings of scriptures. This also explains the words muhyanti yat
sraya in the Bhgavatam verse, which indicates that even the great sages are confused
and so we have to study the scriptures to know Him. The second meaning of the stra that
He is the source of scripture is found in the words tene brahma hrd ya di kavaye
because He is the source of scripture, He could instruct Brahm.
The fourth Vednta stra is: tat tu samanvayt: Brahman is the unifying principle
behind all scriptures or He is known thru the process of harmonization of the scriptures.
He is known thru the positive and negative statements in scriptures. Thus is found in the
words anvayd (direct statements) and itarata (indirect statements). Also the words
nirasta kuhakam indicates that when Ka is there, illusion is gone. Thus He is known
thru the negation of illusion.
The fifth stra says: kater nabdam: Material nature is not the source of this
universe because it is dead. Only someone conscious can be the source. This is found in
the Bhgavatam verse abhija, which means the Lord is conscious of all manifestation.
The source of the universe is one who is always conscious and thus it cannot be material
nature.
Jva Gosvm explains how the opening text comments on the Gyatr mantra. He
shows correlation between words in the Brahma-gyatr and words in the first text of
Bhgavatam. He notes that o in the gyatr is explained as janmdy asya yata, which
indicates that the Absolute Truth, Ka, is the cause of the creation, sustenance and
destruction of the universes. Similarly the words bhr bhuva sva, denoting the lower,
middle, and upper planetary systems are explained as yatra tri-sargo , words that also
refer to the material universes. The next phrase describing the suns self-sustaining
effulgence, savitur vareya bharga is contained in the Bhgavatams word svar,
referring to the Lords independence. Jva Gosvm then compares the Brahma-gyatrs
prayerful mood of enlightenment May the Lord mercifully engage our thoughts in
meditation on Him to the words tene brahma hd, meaning that the Lord enlightens
Brahm because of the latters prayerful mood. Also Vysas words satya para
dhmahi at both the beginning and the end of Bhgavatam (12.13.19) indicate that the
Bhgavatams ultimate objective is meditation on Ka, because He is the Absolute
Truth. That the Gyatr also uses the word dhmahi indicates that the goal of chanting the
mantra is the same as the goal of the Bhgavatam: meditation on Ka.
Jva Gosvm also says that the major items of the Gauya Vaiava theology are
found in the first verse of the Bhgavatam. For instance the three energies of the Lord are
characterized as: Internal dhmna svena by His own potency, Marginal dhmahi (the
jvas meditating) and Material tri sarga (three fold creation) and kuhakam (illusion). The
meaning of the Gyatr mantra, the ten characteristics of a Pura and even the entire
meaning of rmad Bhgavatam is found in its first verse. Thus this verse is intensely
philosophical. But by the third verse, the Bhgavatam starts speaking about rasa
rasamlaya. Thus it holds bhakti and jna together.

Completely rejecting all materially motivated religious activities, this Bhgavata
Pura propounds the highest truth, which is reality distinguished from illusion for the
welfare of all. This scripture compiled by Vysa is sufficient in itself for God realization.
By attentively hearing Bhgavatam, the Supreme Lord is established within the heart.
Religion is the one that distinguishes a human from an animal. Religion includes four
subjects, namely pious activities, economic development, sense gratification, and finally
liberation. In human societies there is some form of religion which aims at self realization.
Driven by a greed to satisfy the senses, man turns to religion. But if material gains
are obtainable in other ways, then religion is neglected. Economic development and
religious inclination go ill together. Economic gains are needed for sense gratification.
When one is baffled in the attempt to enjoy his senses, he takes to salvation and tries to
become one with the Lord. Consequently, all these states are simply different types of
sense gratification. rmad Bhgavatam is transcendental to all these sense gratificatory
activities. In the material world there is always competition to enjoy the senses. The
devotees of the Lord do not compete with the materialist because they are on the path
back to Godhead where life is eternal and blissful. They are pure at heart, free from envy,
well-wishers of everyone and strive to establish a competition less society with God in the
center. In the socialist state there is competition for the post of dictator.
Sense gratification is the basis of material life. There are three paths mentioned in
the Vedas. One involves fruitive acts to gain promotion to better planets. Another
involves worshipping the 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 that
is the Paramtm feature, and above this is the personal feature or Bhagavn. The
Bhgavatam gives information about the Absolute Truth in His personal feature, and thus
is higher than the literatures of the karma-ka, jna-ka and upsan-ka,
wherein one is encouraged in ones sense gratification. rmad Bhgavatam is superior
because it aims at the root of all categories, the Supreme Truth. 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 knowledge that the energy of the Lord is simultaneously one with
and different from the Lord is an answer to the mental speculators attempt to establish
the energy as the Absolute. Thus the conceptions of both monism and dualism are
imperfect. Bhgavatam 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. When one comes to know his real
position as transcendental servant, he at once becomes free from the three fold miseries.
Service to the Lord is rendered in pure consciousness of ones spiritual identity; by service
one is immediately freed from material encumbrances.
rmad Bhgavatam is a personal commentary on the Vednta-stra by r
Vysadeva. It was written in the maturity of his spiritual life thru the mercy of Nrada.
Vysa is the author of all Vedic scriptures, yet he recommends the study of Bhgavatam
above all others. In other Puras, the worship of different demigods is recommended.
But in the Bhgavatam 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
worshipping the Supreme Lord, one need not worship the demigods. Lord Caitanya
Mahprabhu has recommended the Bhgavatam as the spotless Pura and distinguishes
it from all other Puras. One should hear it with sincerity and submission. The process is
simple but the application is difficult. People find enough time to hear idle social and

political conversations, but are reluctant to hear the message of Bhgavatam. One should
also hear it from the beginning instead of jumping to the confidential pastimes of the Lord
mentioned in the tenth canto. Without undergoing the different stages of realization set
forth in the Vedas, one can become a paramahasa simply by hearing rmad
Bhgavatam, thereby directly realizing the Supreme Lord.
rdhara Svm comments that the second text impresses on the readers that
rmad Bhgavatam is the greatest scripture. It also defines true religion. He asserts that
those religions teaching humanity to adore the Lord simply to fulfill ones desires, even up
to the point of liberation, are cheating religions and the Bhgavatam rejects such religions.
Jva Gosvm says that freedom from the fallacy of impersonalist philosophy is described
in the words dharma projjhita-kaitavo tra. It rejects impersonal liberation terming it
kaitavo, materially motivated.
Ka is vastu, the ultimate reality from which everything originates. The second
and third cantos of Bhgavatam describe Kas creation of the material world. By Mah-
Vius glance living entities, their karma and time are injected into the cloud like area of
brahmajyoti known as pradhna (which also emanates from Ka). Then by the agitation
caused by the living entities, karma and time in pradhna, the mahat-tattva evolves.
Following that, the false ego, the mind, the sense objects, the demigods and so on are all
created. Everything at every step depends on the Absolute Truth. Understanding Him and
ones relationship with Him causes ivadam, auspiciousness, and annihilation of misery.
rdhara Svm says that in Bhgavatam, the ultimate reality in the highest manifestation
is to be known, not merely in terms of substance, qualities and so on, as taught by the
Vaieika philosophers and others.
The cause of Bhgavatams glories is revealed in the words mahmuni: because the
author is the crest jewel of philosophers, the Bhgavatam is glorious. Jva Gosvm says
that the second text explains that directly experiencing the Supreme Personality easily
comes into ones possession by relishing Bhgavatam. Hearing the Bhgavatam establishes
the Lord in the living entitys heart. Of course, Ka is already there (BG 15.15) but
toward most living entities He remains neutral (BG 9.29). Lord Brahm (in SB 3.9.12)
confirms that the Lord in the heart is unavailable to non devotees. As soon as one desires
to hear rmad Bhgavatam Ka personally removes all obstacles to their advancement
in Ka consciousness by becoming actively established in ones heart. It is not that
everyone hears Bhgavatam. The word suktibhi indicates that without having pious
credits one will not develop the desire to hear Bhgavatam and thus the Lord remains
neutral to such souls.
Bhgavatam is the essence of all scriptures and shows what is beneficial and
unbeneficial for the soul. It laments for the great diversity of recommendations of what is
beneficial and unbeneficial for the soul arising from peoples different qualifications and
from different philosophical opinions. Thru the hearing process of Bhgavatam the Lord is
immediately brought under control and captured in the heart by accomplished persons,
who are devoid of selfishness and who are qualified for this scripture. This indicates that
prema arises in the devotees, since the Lord is brought under control only by prema.
Ka enters the hearts of even those who have suddenly developed the desire to
hear, even from the moment they begin to hear. And the Lord being captured in the mind
cannot leave. That imprisonment occurs immediately even without faith. Somehow this
has the power to attract Ka completely. Bhgavatam should thus be understood to be a
great science. Ka is brought under control immediately for those who are qualified;
whereas it happens after a slight delay for those who are not so qualified. Both the
accomplished and the unaccomplished are qualified for Bhgavatam.

Tat-kat can also mean that because of Kas merriment or festival (kat)
He becomes caught in the devotees heart. Ka is happy and filled with prema when the
devotees hear Bhgavatam. This result is not achieved by any other scripture or other
practices (kim v parai). Mahmuni indicates that the Lord Himself became the sage and
planned the work. The Bhgavatam was first revealed in an abbreviated form by the Lord
Himself in four verses.
That object which is fixed in the beginning, middle and end of time (vstavam) can
be understood (vedyam) by those without selfishness. And the selfish by hearing will lose
their selfishness. That object is what is to be understood in this work. This permanent
object includes the name, form, qualities of the Lord, His abodes, His devotees and bhakti.
Because other real objects such as the things of this world are not permanent, it should be
understood that though both Vaikuha and the material world are real, Vaikuha is
really substantial and the material world is not. By gaining knowledge of the permanently
real, it gives auspiciousness (ivadam) in the form of becoming an associate of the Lord
with prema as the desired result. It gives release from the three miseries (or liberation) as
the unsought result.
Bhgavatam rejects all paths that cheat a person from achieving his real goal. This
means sakma-karma is rejected. The prefix pra (completely) in dharma-projjhita
indicates that even the path that promises liberation is rejected. Nikma-karma-yoga,
jna-yoga and aga-yoga are also rejected. But parama-dharma, pure bhakti-yoga is to
be performed. Bhakti is the best process because it gives all types of happiness material,
liberation and prema. It remains uncontaminated even though it bestows lesser
benedictions. Thus this verse indicates the action to be performed.
In this scripture (atra) and not in any other work the Lord becomes controlled by
devotees. In this work and not in any other work the substantial object is presented. In this
work and no other work, the highest dharma which rejects all cheating is presented. All
other yogas are excluded in this work alone.
rmad Bhgavatam is the mature fruit of the desire tree of Vedic literatures. It
emanated from the lips of r ukadeva Gosvm. Therefore this fruit has become even
more tasteful, although its nectarean juice (rasam layam) was already relishable for all,
including liberated souls. Thus the Bhgavatam is not only a superior literature, being
transcendental to all mundane activities and knowledge, but it is the ripened fruit of all
Vedic literatures. With great respect and attention, one should receive the message and
lessons imparted by rmad Bhgavatam. Having described the powers of Bhgavatam to
capture the Lord in the heart, this verse describes the sweetness of Bhgavatam.
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.
They deal with regulated principles of knowledge covering social, political, religious,
economic, military, medicinal and all that is necessary to keep body and soul together. The
Vedas give fruit in the form of the four pururthas, which are desired by those who resort
to it. However, the fulfillment of material desires is not the ultimate purpose of the Vedas.
Rather, the Vedas gradually encourages spiritual advancement, and thus they are divided
into sections, each of which emphasizes appropriate practices for individuals at different
levels of advancement. The eighteen Puras, for example, are divided into three divisions
for people influenced by each of the three modes of nature. One Pura may therefore
appear to contradict another in its instructions and emphasis. Even after compiling all
Vedic literature, Vysa was dissatisfied till he compiled the Bhgavatam. The Veda also
gives the fruit known as Bhgavatam because some people desire that.

Regulated knowledge involves a gradual raising of the living being to the spiritual
platform, and the highest spiritual realization is knowledge that the Personality of
Godhead is the reservoir of all spiritual tastes, or rasas. Everybody desires to relish some
sort of taste derived from sense perceptions, and these sensual pleasures are called rasas.
There are 12 varieties of rasas: (1) raudra (anger), (2) adbhuta (wonder), (3) gra
(conjugal love), (4) hsya (comedy), (5) vra (chivalry), (6) day (mercy), (7) dsya
(servitorship), (8) sakhya (fraternity), (9) bhaynaka (horror), (10) bbhatsa (shock), (11)
nta (neutrality), (12) vtsalya (parenthood).
The sum total of all these rasas is called affection or love. Primarily, such signs of
love are manifested in adoration, service, friendship, parental affection and conjugal love.
And when these five are absent, love is present indirectly in anger, wonder, comedy,
chivalry, shock, fear and mercy. The rasas were originally exchanged between the spiritual
living being and the Supreme Lord, both of whom are spiritual. The Lord is the
fountainhead of all rasas. Every living being is endowed with a particular type of rasa to be
exchanged with the Lord. In the liberated condition, this primary rasa is experienced in
full. In the material plane, the rasa is experienced in the perverted form, and thus the rasas
of the material world are exhibited in the material form of anger and so on.
One who attains full knowledge of the rasas can understand the false
representations of the original rasas, which are reflected in the material world. The less
intelligent transcendentalists cannot go beyond the conception of becoming one with the
spirit whole, without knowing the different rasas. Here it is stated that spiritual rasa, which
is relished in the liberated stage, can be experienced in rmad Bhgavatam due to its
being the ripened fruit of all Vedic knowledge. One should receive this knowledge,
however, from the right source. It was brought by Nrada from the spiritual world and
given to Vysa. Vysa gave it to uka, who delivered the message to Parkit. uka was
liberated even from his birth, although he did not undergo any spiritual training. Yet he
was attracted to the transcendental rasa of the Supreme Personality of Godhead. The
Lords pastimes are more attractive to liberated souls. He is of necessity not impersonal
because it is only possible to carry on transcendental rasa with a person.
When a ripened fruit is cut by the red beaks of a parrot (uka), the sweet flavor of
the fruit is enhanced. ukadeva is compared to the parrot not for his ability to recite the
Bhgavatam exactly as he heard it from his father, but for his ability to present the work in
a manner appealing to all classes of men. Any sincere listener 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 Kaloka.
Rather, it has come down carefully thru the chain of disciplic succession without change or
disturbance.
One should hear in disciplic succession from a representative of ukadeva
Gosvm. One should refrain from hearing from a professional man, who makes a business
of living from Bhgavatam. Such men usually plunge into the subject matter of rsa dance,
which some take as immoral, while others try to cover it up by their own stupid
interpretations. rmad Bhgavatam is so carefully presented that a sincere student can at
once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice
thru the mouth of uka or his bona fide representative. The fruit remains unbroken
coming down step by step from the branch of Sta and others. What is implied here is that
without the guru-parapar, one cannot drink Bhgavatam in its unbroken form, just by
trying to taste it thru the use of ones limited intelligence.
The Bhgavatam offers only the ripe fruit of the tree of Vedic literature. The
ripened fruit of a tree is the last stage in the development of the tree and requires many

years of effort to obtain. But the tasty, ripened fruit of the tree of the Vedas is directly
available in this age in the form of Bhgavatam. Jva Gosvm asks the learned souls,
expert in the mellows of love for the Supreme Lord, to relish in their hearts the Supreme
Personality of Godhead, who is the sweet fruit of the desire tree of the Vedas, a tree that
has come to this earth from Vaikuha.
This fruit should be drunk, for it is the essence of taste, devoid of skin, seed and
other objectionable parts. One should drink it until one develops the eight symptoms of
sttvika-bhva up to the final one, pralaya or fainting. Though one will not be able to
drink the nectar when one has fainted, when the fainting wears off, one awakens to
consciousness, and begins drinking until one faints again. One cannot give up drinking and
thus the word muhur (continuously) is used. Or though one has drunk it, by again drinking
it, one develops more relish for it. This refers only to the devotees, for they develop rati,
which becomes the sthyi-bhva.
The Lord is rasa personified, which is confirmed in Taittirya Upaniad (2.7): raso
vai sa. The Bhgavatam 10.43.17 also confirms that Ka is the form of all rasas
combined because different types of people realized different rasas in Ka just on seeing
Him. The jva attains the highest level of bliss on attaining Ka. Other forms of the Lord
also become filled with bliss on seeing Ka as confirmed in SB 10.89.58 and SB 3.2.12.
Ka is rasa, the fruit, but this fruit is not directly situated on the tree of the Vedas. It has
fallen down nearby. So the fruit is not to be searched out in the Vedas but rather it is
found in the mouth of uka. The rasa is sweeter because of coming from the mouth of
uka. The fully ripened fruit is rgnuga-bhakti following after the sentiments of the
gops. This is an acceptable meaning of the verse because it is said that the Vedas, taking
up that type of bhakti, accepted the forms of hundreds of thousands of gops, and drank
the sweet rasa of Kas lips.
The Lord is the shelter of Brahman too as explained in BG 14.27. It may be
questioned how one can attain realization of Brahman, which has no qualities, by
worshiping the Lord. To this Ka says that one can do it because He is the shelter of
even the Brahman, which is famous in the rutis as the shelter of everything. The Lord is
the shelter of liberation (amtasya) because the word avyayasya indicates indestructible,
which excludes the amta of the heavens. Ka is also the shelter of bhakti (dharmasya)
which is continuous (vatasya), being present as sdhana and as the result of sdhana
(prema). He is the shelter of prema (aikntikasya sukhasya), the goal of sdhana bhakti.
Because everything is dependent on Him, one can merge into Brahman, by worshiping
with such a desire.
Vysadeva had spoken the Bhgavatam to his son uka, but both Vysa and
Nrada were present when uka spoke the Bhgavatam to Parkit. These great souls
experienced ukas words as if they had never heard these teachings before. For this
reason, Vysa says the Bhgavatam is enriched with nectarean juice from the mouth of
uka. uka presented nectar in an easily digestible form that he presented the confidential
Vraja pastimes only in the tenth canto, after systematically presenting all topics needed to
appreciate and digest these pastimes. One will never become satiated by tasting the nectar
of the Bhgavatam, and ones desire to taste will never diminish. Thus even after
liberation one will continue to drink the nectar. Although being a liberated soul since
birth, ukadeva Gosvm eagerly relished the Bhgavatam. The Bhgavatam is described
by the word rasa because it deals only with spiritual mellows and not with anything else.
When one understands Ka as the reservoir of rasa, one becomes transcendentally
blissful.

rmad Bhgavatam after its first recitation by uka was repeated for the second
time at Naimiraya. After the prelude of the book was spoken in three verses, the main
topic is presented. The first text defines the Absolute Truth, the second describes the
glories of Bhgavatam and defines actual religion, and the third invites humankind to taste
the Bhgavatams sweetness.
Once in the forest of Naimiraya, great sages headed by aunaka assembled to
perform a thousand year sacrifice for the satisfaction of the Lord and His devotees. They
performed the sacrifice also to attain the planet of the Supreme Lord. Brahm, the
engineer of this universe, contemplated a great wheel which could enclose the universe.
The hub of this great circle was fixed at the place of Naimiraya, where the
performances of sacrifice would curtail the strength of the demoniac. The devotees offer
sacrifices for the pleasure of Lord Viu. Anything done for any reason other than the
pleasure of the Lord causes bondage to the material world.
The sages perform sacrifice to do good to the people in general, which would bring
about peace and prosperity. Lord Viu is like a great tree, and all others including the
demigods, men, Siddhas, Crans and other living beings are like branches, twigs and
leaves of the tree. By pouring water on the root of the tree, all the parts of the tree are
automatically nourished. Human society, when it is detached from the Personality of
Godhead like detached branches and leaves, is not capable of being watered. Thus all the
plans of the atheistic leaders to bring about peace and prosperity are baffled at every step.
In this age, the congregational chanting of the holy names of the Lord is the prescribed
method to worship the Lord, and the intelligent persons engage in such a sacrifice to bring
about real peace and prosperity.
In the beginning, aunaka and other sages were attached to sakma-karma, and
thus performed sacrifice to attain Svarga (svargya lokya). However, after hearing and
contemplating various Puras and other scriptures from Romaharaa, they became
inquisitive about spiritual life. By association with Sta Gosvm they developed a small
taste of bhakti. Then their inquisitiveness became weakened and performance of sacrifice
for attaining Svarga became false. The power of bhakti is indicated by the cessation of
their attachment to prescribed duties which arose in them from hearing Bhgavatam.
Svargya lokya also means the abode of the Lord who is glorified in Svarga.
One day after finishing their morning duties and offering a great seat of esteem to
rla Sta Gosvm, the great sages made inquiries. The elevated seat of respect is called
vyssana, or the seat of Vysa. Vysa is the original spiritual preceptor for all men, and
all other preceptors are considered to be his representatives. Vysa taught the
Bhgavatam to uka, and Sta heard it from uka. All the cryas in disciplic succession
follow their predecessors who delivered the spiritual message unbroken to them. Those
who listen to the Bhgavatam may put questions to the speaker in order to elicit the clear
meaning, but this should not be done in a challenging spirit. One must submit questions
with a great regard for the speaker and the subject matter.
The sages said that Sta was completely free from all vice, and was well versed in
all religious scriptures, the Puras and the itihss, for he had gone thru them under
proper guidance. A Gosvm or a bona fide representative of Vysa must be free from the
vices of illicit sex, meat eating, intoxication and gambling. He must also be well versed in
all revealed scriptures. The Puras and histories like Mahbhrata and Rmyaa are
also parts of the Vedas. One can assimilate the knowledge of the Vedas only by hearing
(ravaam) and explaining (krtanam). Only one who has grasped the knowledge from the
right source by submissive hearing can properly explain the subject. Sta had great
affection for his gurus, and so they must have revealed all confidential subjects to him.

While rejecting those who extract their own ideas from these confidential topics, the sages
chose Sta to speak about them. Being the eldest learned Vedntist, Sta was acquainted
with the knowledge of Vysa, and also knew other sages who are fully versed in all kinds
of physical and metaphysical knowledge.
rmad Bhgavatam is the natural commentary on Vednta-stras. It is called
natural because Vysa is author of both the Bhgavatam and the Vednta-stras. Besides
Vysa, there are other sages who are the authors of different philosophical systems,
namely Gautama, Kada, Kapila, Patajali, and Jaimini. Theism is completely explained
in the Vednta-stra, whereas in other systems of philosophical speculations, no mention
is given to the ultimate cause of all causes. And because Sta was submissive, his spiritual
masters have endowed him with all favors. The sages asked Sta to thus tell them what he
had learned from his gurus. The secret of success in spiritual life is in satisfying the guru
and thereby getting his blessings. Vivantha Cakravart has sung that only by pleasing the
guru can one please the Lord, and when he is dissatisfied there is only havoc on the path
of spiritual realization.
The sages asked Sta six questions. (Q1) (1.1.9) What is the absolute and ultimate
good (reya) for people in general? Foreseeing the incompetencies of the people in the
age of Kali, the sages requested Sta to give a summary of revealed scriptures for the
welfare of the people because he had studied the stras for many years. In the age of Kali,
men have short lives. They are quarrelsome, lazy, misguided, unlucky and always
disturbed. The duration of life is shortened by irregular habits. By eating simple food and
keeping regular habits, any man can maintain his health. Overeating, over sense
enjoyment, over dependence on anothers mercy, and artificial standards of living sap the
vitality of human energy. The people of Kali yuga are lazy not materially but in the matter
of self realization. Human life is meant to know what one is, what the supreme truth is and
what the world is. Due to a bad system of education, men have no desire for self
realization. Even if they are interested, they unfortunately become victims of misguided
teachers. Men are victims of different political creeds and other sense gratificatory
diversions such as cinema, sports, clubs, smoking, drinking, cheating and so on. Their
minds are always disturbed and full of anxieties due to so many engagements.
People in general are short-lived. If they have a long life they are lazy to
investigate spiritual topics. If someone is not lazy, then he is unintelligent. Even if
someone is intelligent, he is unfortunate because he is devoid of association of devotees.
Even if someone has association of devotees, he is afflicted with sickness and other
problems and so does not get time to hear from the devotees. Or even if he does hear, he
cannot discern the highest goal for the human being and then carry out actions to attain it.
Thus the people of Kali yuga are unfortunate in all respects.
And many unscrupulous men manufacture their own religious faiths, and people
addicted to sense gratification are attracted by such institutions. There are no
brahmacrs, and householders do not observe the rules of the ghastha-rama.
Consequently the vnaprasthas and sannyss who come out of such ghastha-ramas are
easily deviated from the rigid path. The whole atmosphere is surcharged with
faithlessness. Sense gratification is the standard of civilization, and men have formed
complex nations and communities based on such standards. Hence there is a constant
strain of hot and cold wars between the different groups. The sages of Naimiraya were
anxious to disentangle such fallen souls, and hence they were seeking the remedy from
Sta Gosvm.
(Q2) (1.1.11) 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 thorough study. So

the sages asked Sta to select the essence of all these scriptures and explain so that the
hearts of all people would be fully satisfied. They wanted to know the scriptures worthy of
hearing because these explain the many practices like hearing and chanting for attaining
the highest goal. The self is never satisfied by any amount of material planning. It is not
possible to execute the rules and regulations of the vara and rama society, which are
the best means to uplift humans to the spiritual platform. Neither can people sever
relations with their families as the varrama institution prescribes. Thus the spiritual
emancipation for the common man in this age is very difficult. All scriptures are meant for
the satisfaction for the tm. There are many 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. Thus the sages asked Sta to relate the
essence of all scriptures.
(Q3) (1.1.12) The sages asked Sta to explain for what purpose the Personality of
Godhead appeared in the womb of Devak as the son of Vasudeva. Persons who are
servitors of the Absolute Truth are called stvatas, and the Lord who protects such pure
devotees is called stvatm pati. Vasudeva is the symbol of the transcendental position
wherein the appearance of the Supreme Lord takes place. The Lord appears to broadcast
His wonderful qualities, not to relieve the burden of the earth. He made His appearance
for the liberation and material prosperity of all beings. The sages were eager to learn
about the Lord and His incarnations. They asked Sta to explain the teachings of the
cryas, for one is uplifted both by speaking them and by hearing them. The conditions for
hearing the transcendental message of the Lord are 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 crya. Sta was in the line of rla Vysa and the sages of Naimiraya were
all sincere souls who were anxious to learn the truth.
Living beings who are entangled in birth and death can be freed immediately by
even unconsciously (vivaa) chanting the holy name of Ka, which is feared by fear
personified. This indicates that the name of Ka is non different from Ka. Everyone
is afraid of the rage of the Lord including great asuras like Rvaa, Kasa and the
modern day demons. But fear personified is afraid of Ka, and thus one can take
advantage of His holy names in the midst of great dangers. Even when chanted
unconsciously or by force of circumstances, the name helps one get over the hurdle of
birth and death. Since Ka is the origin of all incarnations, all holy names of God
actually refer to Ka. Thus Vsudeva, Dmodara, Govinda, Keava and all other names
should be understood as names of r Ka. Ajmila by a single utterance of the Lords
name erased all fear of the Yamadtas. It is not surprising that Yama and his messengers
tremble at the Lords name, since even the form of the Lord known as Great Time, itself
the root of fear, is afraid of Kas name.
The great sages who have 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. Thus the mercy of the pure devotee is more potent than
the waters of the Ganges, which emanates from the lotus feet of the Lord. Seeing and
touching the Ganges can purify one, but by simply remembering a devotee, one becomes
sanctified. 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
Prabhupda and Viupda, which indicates such devotees to be representatives of the
lotus feet of the Lord. Such devotees are honored equally with the Lord, for they are
engaged in the confidential service of the Lord, by delivering the fallen souls out of the

material world. The sincere disciple considers the spiritual master equal to the Lord, but
always considers himself to be a humble servant of the servant of the Lord.
Kali yuga is so saturated with vicious habits that there is a great fight at the
slightest misunderstanding. The leaders of the age want to live in peace and friendship, but
they have no information of the simple method of hearing the glories of the Lord. All the
plans of the leaders which are enacted in the name of secular state are constantly
frustrated by the insurmountable laws of material nature. One who desires deliverance
from the vices of this age should hear the virtuous glories of the Lord as depicted in the
pages of rmad Bhgavatam. Great sages like Nrada sing of the transcendental acts of
the Lord.
(Q4) (1.1.17) The sages asked Sta to speak about the various adventures the Lord
performs in His various incarnations. They wanted to know the deeds of the Lord when
He assumed the forms of Brahm, Rudra etc for the purpose of creating, maintaining and
destroying the universe, or the acts the Lord performs in relationship to creating the
material world. This can also mean to deal with Kas creation and maintenance of the
worlds thru His purua-avatras. The Lord is always active and His works are nicely
described by such great souls as Vysa, Vlmki, Madhva, r Caitanya, Rmnuja and
others. Both the material and spiritual creations are full of opulence and beauty but the
spiritual realm is more magnificent due to its being full of knowledge, bliss and eternity.
The material creations are manifested for some time as perverted shadows of the
spiritual kingdom, and they attract the less intelligent. But more intelligent men guided by
sages like Nrada know that the eternal kingdom of God is more delightful, larger and
eternally full of bliss and knowledge. The Lord favors the ignorant by displaying His
pastimes in this world. The conditioned souls are either engaged in enjoying their senses
or in negating the real life in the spiritual world. Above these karms and jns are the
devotees, who are engaged in the positive service of the Lord, and thereby derives the
highest spiritual benefit unknown to the karms and jns.
The Lord has many incarnations of unlimited categories. Incarnations like
Brahm, Rudra, Manu, Pthu and Vysa are His material qualitative incarnations, but His
incarnations like Rma, Nsiha, Varha and Vmana are His transcendental
incarnations. Lord Ka is the fountainhead of all incarnations and thus the cause of all
causes. The constant presence of all incarnations during the time when Ka appears
indicates the completeness of Ka as avatr.
(Q5) (1.1.18) The sages asked Sta to describe the transcendental pastimes of the
Lords multi-incarnations, which are performed by His internal powers. Question four is
an inquiry into the pastimes of the Lords incarnations, whereas question five is what are
the Lords different incarnations. According to Jva Gosvm question four is asking about
the activities of the Lords three purua-avatras, and five asks about the narrations
concerning the Lords descents.
Both those who are present during such activities and those who hear the
transcendental narrations of such activities are benefited. The sages never tire hearing the
pastimes of the Lord and they relish hearing them at every moment because they had
developed a taste for transcendental relationships. The histories of the universe such as
Rmyaa, Mahbhrata and the Puras contain the pastimes of the incarnations of the
Lord. They remain fresh even after repeated readings unlike mundane history and stories.
Mundane news is static whereas transcendental news is dynamic, inasmuch as the
spirit is dynamic and matter is static. One may read Bhagavad gt and Bhgavatam
throughout his whole life and yet find in them new light of information. The literatures
pertaining to uttama-loka is above the mode of darkness and its light becomes more

luminous with progressive reading and realization of the transcendental subject matter.
The artificial realization of Brahman becomes hackneyed, and so to relish pleasure the
impersonalists turn to the narrations of Bhgavatam. Those who are not so fortunate turn
to altruism and philanthropy.
The exploits of the Lord become more relishable for those who have knowledge of
rasa. There are 3 ways one knows that one has had enough of something and is satisfied:
by sufficiency of quantity (like food in the belly), by lack of taste and by lack of relishing
the object. There is insufficiency for the sages here because the exploits are not directly
present, being present only as sound vibrations. A person who is like an animal is
incapable of appreciating rasa and so cannot be satisfied. However, the sages have
appreciation of rasa. But still they are not satisfied. Unlike chewed sugarcane which loses
its taste and becomes detestable, the topics of the Lord are most excellent because of the
increase in taste at every moment after tasting.
Ka, along with Balarma, played like a human being, and so masked He
performed many superhuman acts. The sages were finding the sacrifice tiring but still
wanted to hear more and more about Ka. Their taste for such kath was insatiable. The
word uttama-loka also means He whose glories dispel tamas, so hearing about Ka
would allow the sages to feel relief. Man can never become God by penance and austerity.
Lord Rma, Lord Ka and Lord Caitanya were detected by the sages to be the
Personality of Godhead as indicated in revealed scriptures. Ka is the Supreme Lord
from the very beginning of His appearance, and not a popular personality who can display
some feat of jugglery and so had become God by popular vote. The birth and deeds of the
Lord are transcendental and one who knows them in truth at once becomes liberated and
eligible to return to the kingdom of God. Even though the Lord exhibited His divinity
even from the lap of His mother, yet He was always accepted as an ordinary child by His
father, mother and other relatives, who always remained satisfied with unflinching filial
love fore their son.
Though Kas actions were human, His actions of lifting Govardhana hill surpass
the actions of humans. But the Lord is hidden. He was deceptive to materialistic persons
such as Jarsandha by disguising Himself as a brhmaa to make a request, in order to
help His devotees. He was deceptive to the gops by giving them instructions on proper
conduct in order to increase the manifestation of prema. Since the bewilderment of the
demons is due to material ignorance and the bewilderment of devotees is because of their
prema, the Lord does not actually cheat anyone. He conceals Himself in order to give
instructions only.
The sages had assembled at Naimiraya to hear at great length the message of
Godhead and in this way perform sacrifice, knowing well that the age of Kali had begun.
The people in Satya-yuga, living a lifetime of a 100,000 years, performed prolonged
meditation for self realization. In Tret-yuga, when the duration of life was 10,000 years,
people performed great sacrifice. And in Dvpara-yuga, when the duration of life was
1000 years, self realization was attained by the worship of the Deity of the Lord. But in
Kali-yuga, the maximum duration of life is 100 years and the recommended process of self
realization is to hear and chant the holy name, fame and pastimes of the Lord. By the
example of the sages one should learn that regular hearing and recitation of the
Bhgavatam is the only way for self realization. Lord Caitanya recommended that those
born in India should broadcast the messages of Bhagavad gt and Bhgavatam.
The sages accepted Sta Gosvm as their leader. In this Kali-yuga it is very
difficult for those who want to use their life for self realization. The mad claim there is no
need for self realization because they do not realize that this brief life is but a moment on

our journey towards self realization. The whole system of education is geared to sense
enjoyment, and children of this age are being intentionally sent to the slaughter houses of
so-called education. To cross over the dangerous ocean of Kali, one must follow the
footsteps of the sages of Naimiraya and accept Sta or his bona fide representative as
the captain of the ship, which is the message of Ka in the shape of Bhagavad gt or the
rmad Bhgavatam.
(Q6) (1.1.23) The sages wanted to know to whom the religious principles had gone
for shelter after Lord r Ka had departed for His own abode. Religion is the
prescribed codes enunciated by the Personality of Godhead. When there is a decline in
religious principles, the Lord appears to restore them. The rmad Bhgavatam is the
transcendental sound representation of the Lord, and thus it is the full representation of
transcendental knowledge and religious principles. Vivantha says that the Bhgavatam,
along with additional connected discussions (prasagas), constitutes the answers to the
questions of the sages.

SB 1.2 Divinity and Divine service -23-

SB 1.2 Divinity and divine service Sep 12, 2005

Sta Gosvm thanked the sages for their six perfect questions, and attempted to
reply them. He reflected that he would speak the essence of all the scriptures, the very
substance. Even though some righteous persons would say that the intellect is pleased with
Skhya, some would say the intellect is pleased with Mmsa, or with the Upaniads, or
the Vednta, which discern the conclusion of the Upaniads, all that cannot be admitted.
Sta thought that he should speak the scripture that remained steady without objections
from anyone, since it gave pleasure to all the sages, after withstanding the tests of all the
great luminaries, the greatest philosophers present in the assembly gathered around King
Parkit. So he decided he should speak the Bhgavatam.
Sta first offered his obeisances unto ukadeva Gosvm, who left home without
undergoing any of the reformatory ceremonies. When this happened, ukas father,
Vysa, cried out in separation, but only the trees, which were absorbed in the same
feelings of separation, echoed in response. The reply was actually Ka Himself sounding
thru the trees, who (the trees) loved uka for his purity.
Generally, a man is born as an ordinary being, and by the purificatory processes,
he is born a second time. When he seeks direction for spiritual progress, he approaches a
guru for instruction in the Vedas. The guru accepts only a sincere inquirer as his disciple,
and gives him the sacred thread. Thus becoming a dvija (twice born), one may study the
Vedas, and after becoming well versed in the Vedas one becomes a vipra. A vipra thus
realizes the Absolute and makes further progress until he reaches the Vaiava stage,
which is the postgraduate status of a brhmaa.
The aim of varrama dharma is to make one a pure devotee of the Lord.
Anyone who is accepted as a Vaiava by a first class devotee of the Lord is already a
brhmaa, regardless of his birth or past deeds. uka was a Vaiava from the very
beginning, and thus had no need to undergo all the processes of the varrama
institution. Lord Caitanya accepted this principle and recognized rla Haridsa hkura
as the crya of the holy name, although Haridsa was born in a Mohammedan family.
Vysa wanted to teach uka Bhgavatam, and so to entice him to return, he asked
his disciples to recite texts from Bhgavatam whenever they went into the forest. uka
happened to hear those disciples and became attracted, and returned to his fathers
hermitage to learn Bhgavatam. By the power of yoga, uka had entered into the minds of
all living beings. So Sta desired that uka enter his heart also and speak the Bhgavatam
thru his mouth. He who could enter the trees and pacify his father by answering back
could also enter his (Stas) heart and please the intellect of the hearers by the
Bhgavatam.
uka, out of great compassion for the fallen souls spoke rmad Bhgavatam, the
confidential supplement to the cream of Vedic knowledge (akhila ruti sram), after
having personally assimilated it by experience. The Vednta stras were complied by
Vysa with a view to present just the cream of Vedic knowledge. rmad Bhgavatam is
the natural commentary on this cream. uka was thoroughly realized in Vednta, and also
personally realized the commentary, Bhgavatam. Everyone is baffled by the laws of
material nature in their plans to become happy. The unfortunate souls do not want to get
out the dark region of nescience. Such materialists, who although harassed by their
material creations do not wish to escape, are called karms. Out of millions of karms, only
a few may feel tired of material entanglement and desire to get out of it. Such intelligent
persons are called jns. The Vednta-stra is directed to such jns. Foreseeing the

misuse of Vednta by unscrupulous men, Vysa supplemented it with the Bhgavata
Pura, and he also taught it to his son, uka. uka realized it personally and then
explained it.
Bhgavatam is the one unrivaled commentary on Vednta. akara intentionally
did not touch it because he knew that the natural commentary would be difficult for him
to surpass. akara wrote his rraka-bhya on Vednta, and his followers deprecated
the Bhgavatam as some new presentation. One should not be misled by such propaganda
and should know that the Bhgavatam is the only transcendental literature meant for the
paramahasas. The envious Myvds have no access to the Bhgavatam, but those who
are anxious to get out of material existence may take shelter of this great work, because it
is uttered by the liberated ukadeva Gosvm. It is the transcendental torchlight by which
one can perfectly see the Absolute Truth realized as Brahman, Paramtm and Bhagavn.
For those who desire liberation, the Bhgavatam helps to cross over the dense
ignorance with great ease by revealing the jva. This is a secondary result of the
Bhgavatam. For the pure devotees, Bhgavatam contains the essence of all the rutis, of
all the Upaniads, and is the essence for those who relish it with the ear by hearing. This
was indicated in SB 1.1.3 where it is said that Bhgavatam is the ripened fruit of the tree of
the Vedas. For ukadeva as well, Bhgavatam revealed the power of abundant rasa. It also
produced ukas power, so much so that he became the guru of all the sages such as
Nrada and Vysa who were seated in the assembly of Parkit and taught them
Bhgavatam as if it had not been heard before.
Before reciting Bhgavatam, which is the very means of conquest, one should offer
obeisances unto the Personality of Godhead, Nryaa, unto Nara-Nryaa i, unto
Sarasvat and unto Vysadeva, the author. Nara-Nryaa spoke Bhgavatam to Nrada,
who then repeated it to Vysa. Vysa later spoke it to Sarasvat. Nara-Nryaa are also
the presiding deities of the place, Badarikrama, where Vysa first wrote the
Bhgavatam. Sarasvat is the akti of the work. This is not the material deity but the
spiritual counterpart, who gave Ka mantra to Brahm in Brahma-Sahit.
The living being cannot get out of the material existence by making plans. If he
wants to conquer his perpetual struggle for existence, he must reestablish his relation with
God. And thus one should take shelter of the Vedas and the Puras, which are the
supplementary explanations of the Vedas. Different men are conducted by different
modes of nature, and the Puras are so divided that any class of men can take advantage
of them and get out of the hard struggle for existence. rmad Bhgavatam is the spotless
Pura meant for those who desire to get out of material entanglement permanently.
Sta said that the questions of the sage relate to Lord Ka and such questions
alone are capable of completely satisfying the self. In the Bhagavad gt the Lord says that
in all the Vedas there is nothing but the urge for searching after Him. Thus the questions
that pertain to Ka are the sum and substance of all Vedic inquiries. The whole world is
full of questions and answers. The birds are busy with questions and answers day and
night. The humans are busy with questions and answers. The businessmen in the market,
the lawyers in the court, the students in the colleges and schools, the politicians and the
press people are all busy with questions and answers. But none of their lives are satisfied
by such questions and answers. Forgetting Ka, we have created so many objects of
questions and answers, but none of them are capable of giving us complete satisfaction.
We cannot live for a moment without being questioned or without giving answers. We can
derive the highest satisfaction by reading and hearing the Bhgavatam as it deals with
questions and answers related to Ka. And thereby make an all round solution to all
problems pertaining to social, political or religious matters.

Sta describes the questions as excellent as they are auspicious to the world and
capable of satisfying the self. The text 1.2.5 mentions ka-samprana, and thus in his
answers adhokaja (text 6), vsudeva (text 7) and stvat-pati (text 14) all refer to Ka.
(A1) (1.2.6-7 and also until 1.2.27) The supreme occupation for all humanity or the
highest good for all people is that men attain to loving devotional service (prema bhakti)
unto Adhokaja. Such devotion should be unmotivated and uninterrupted to completely
satisfy the self. Prema bhakti to the Lord is not caused by anything other than itself,
cannot be obstructed and satisfies the mind completely. People desire intimacy, but
because of being self centered, which places them in the position of exploiter, their
attempts to find intimacy on the physical, emotional, or intellectual levels push true
intimacy away. On the other hand, serving Ka feels true because it is deeply pleasing to
the soul.
The Vedas prescribe two different types of occupation for the human beings. One
is called the pravtti-mrga, or the path of sense enjoyment, and the other is called nivtti-
mrga, or the path of renunciation, which is superior. The material existence of the living
being is a diseased condition of life. Actual life is spiritual existence, or brahma-bhta
existence. Material life is temporary, illusory and full of miseries, and cessation of miseries
is called happiness. Thus the path of progressive material enjoyment is inferior. But
devotional service to the Lord, which leads one to eternal, blissful and all cognizant life, is
called the superior quality of occupation. Devotion mixed with material gain is an
obstruction to the progressive path of renunciation. Material enjoyment only aggravates
the symptoms of diseased life and increases its duration. Therefore devotional service
must be pure in quality, without the desire for material enjoyment.
The root meaning of dharma is that which sustains ones existence. A living beings
sustenance of existence is to coordinate his activities with his eternal relation with Lord
Ka. Ka is the central pivot of living beings and is the eternal form among all living
beings or eternal forms. Each and every living being has his eternal form in spiritual
existence, and Ka is the eternal attraction for all of them. Ka is the complete whole
and everything else is His part and parcel. The living beings are servants of Ka, and this
relation is transcendental and completely distinct from our experience in material
existence. This relation of servant and served is the most congenial form of intimacy.
When one engages in loving service to the Lord even in the conditional state of existence,
one will gradually get the clue of actual life and become completely satisfied.
It is not that prema is caused by sdhana-bhakti. Dharma consisting of hearing and
chanting about the Lord is called sdhana-bhakti, and in its mature state is called prema.
Both are called bhakti. Just as an unripe mango is the cause of a ripe mango, we can say
sdhana bhakti (para dharma) is the cause of prema bhakti (yato bhaktir adhokaje).
Considering one the cause of the other because of difference in taste is simply a
conception for understanding the different strengths of bhakti, though sdhana bhakti and
prema are not actually different things. One cannot also say the cause of bhakti is
association of devotees, for association of devotees is part of bhakti. It is the second stage
as understood from dau raddha, tatha sdhu-saga
Charity, vows, austerity etc are to some degrees cause of bhakti in sattva-gua,
practiced as an aga of jna. But they are not causes of pure bhakti. Nor can it even be
said that the mercy of the Lord is the cause of pure bhakti, for it is a non-final cause,
making one search out a further cause. If the Lords mercy is the cause of pure bhakti,
then it would mean He is unjust and prejudiced in choosing to give mercy to some and not
to others. However, if one says the cause of bhakti is the mercy of the devotee, it is not so
incorrect. Though the uttama bhaktas do not make distinctions and are thus not

prejudiced, the madhyama bhaktas make distinctions between the Lord, the devotee, the
innocent and the demon. And because the Lord is dependent on the devotee, the Lords
mercy follows after the mercy of the devotee.
But then how is bhakti said to be without cause? Because the Lords mercy is
included in the mercy of the devotee, and because that mercy is included in the association
with devotees, and because devotee association is an aga of bhakti, bhakti is said to be
without cause (since an aga of bhakti causes bhakti). Moreover the cause of devotees
mercy is but the bhakti present in the heart of the devotee, because without bhakti in his
heart there is no possibility of his mercy arising. In all ways therefore, bhakti is the cause
of bhakti. Therefore, bhakti is said to be without cause. From the point of view of bhakti,
the devotee, bhakti, the Lord, and His mercy are not separate items. Even though bhakti
appears by bhakti, it does not negate the fact that bhaktis self manifesting nature comes
from the Lord.
Bhakti is also apratihat cannot be prevented by anything. Bhakti is without
destruction, though it is the cause of destruction of obstacles. Apratihat can also mean
that prema-bhakti is not contaminated by jna or karma. By that bhakti the mind
becomes completely satisfied. Because of the impossibility of the mind being satisfied with
material desires, it is evident that this bhakti is without any material desires.
(A2) (1.2.7 till 1.2.28) By rendering devotional service unto Ka, one
immediately acquires causeless knowledge and detachment from the world. Vsudeve
bhagavati, bhakti-yoga prayojita, janayaty u vairgya, jna ca yad ahaitukam. This
is the essence of all scriptures that Ka is the only object of worship, and establishing
ones relationship with Him thru devotional service. According to some bhakti is meant
for those who cannot perform high grade activities such as sacrifice, charity, austerity and
knowledge. But here that is refuted. Bhakti is the topmost of all transcendental acts, and is
simultaneously sublime and easy. It is sublime for the pure devotees who are serious about
getting in contact with the Lord, and easy for the neophytes who are on the threshold of
the house of bhakti.
To achieve contact with the Supreme Lord is open to all grades of living beings.
The other high grade acts such as sacrifice, charity etc are all corollary factors following
pure bhakti. By performing bhakti the fruits of other spiritual practices knowledge and
detachment manifest automatically. The jna mentioned here is not the knowledge that
leads to impersonal liberation because the knowledge is said to be causeless. Rather it
refers to knowledge of the sweetness of the Lords attributes. Therefore by practicing
bhakti in which knowledge also manifests without the goal of liberation, the liberation of
merging does not take place. As every leaf is nourished when we water the root of a tree,
so while bhakti gives Ka pleasure, each soul performing bhakti naturally becomes
satisfied. This bhakti is endowed with dsya, sakhya and other loving emotions. When one
attains some level of devotion, his hearing about Ka and desire to perform other acts
that increase bhakti (like chanting) tend to increase as a matter of course. As soon (u) as
one hears Bhgavatam one begins to experience knowledge and detachment.
The whole spiritual process leads to perfect knowledge of everything material and
spiritual, and the results of such knowledge are that one becomes detached from material
affection and becomes attached to spiritual activities. Detachment from material forms
does not mean nullifying the positive form. Naikarma means not undertaking acts that
will produce good or bad effects. The bhakti cult is meant to realize the positive form.
With the application of positive service to the positive form, all negative forms are
eliminated, one becomes detached from inferior things, and becomes attached to superior
things. All this happens by the grace of the Lord. One who is a pure devotee has all good

qualities such as knowledge, detachment etc., but one who only knowledge and
detachment is not necessarily well acquainted with the principles of bhakti. This verse
establishes that bhakti alone functions as the cause and the goal, and not knowledge or
detachment.
The occupational activities a man performs are only useless labor if they do not
provoke attraction for the message of the Personality of Godhead. There are different
occupational activities in terms of mans different conceptions of life. To the gross
materialist there is nothing beyond his senses. Thus his occupation activities are limited to
concentrated selfishness personal body, and extended selfishness centers around
family, society, nation and world. Above the gross materialists are the mental speculators
whose occupational duties involve making poetry and philosophy or propagating some ism
with the same aim of selfishness limited to the body and mind. But above the body and
mind is the spirit soul.
Here love for hearing and speaking ka-kath is glorified above all other forms
of bhakti. Bhakti is independent of karma and jna, both of which depend on bhakti to be
successful. Although people seek pleasure to satisfy the body (by karma) or mind (by
jna), both attempts lead only to final dissatisfaction, because they neglect the needs of
the soul, which is satisfied only by the culture of bhakti. Even if one properly engages in
religion, his worship is useless if it does not evoke love for Ka because only love for
God is permanent.
Ka says in SB 11.20.11 that one who does his prescribed duties attains
transcendental knowledge or, by fortune, devotional service unto Him. Does this mean
karma is the cause of bhakti? Karma gives rise to jna, but does not directly produce
bhakti. That is understood from the use of yadcchaya (by itself) in the verse. If by good
fortune bhakti happens to appear in a person, then he attains attraction for the Lords
topics.
It is said that from varrama sometimes attraction for the topics of the Lord
does arise. Because one cannot attain the results of dharma without such affection for the
Lords topics, that affection is present but that is an appearance only, not genuine. If
activities of varrama dharma whether kmya or nitya do not produce affection for the
Lords topics, they are a waste of labor (for no material results will come). For farmers,
agriculture must generate affection for the king; otherwise they cannot attain its results.
Intelligent people seeing that there will be no results without attraction for the topics of
the Lord perform dharma that produces such affection. Bhgavatam (1.5.12) confirms that
even the stage of jna without the bondage of karma is not glorious because it is devoid
of bhakti to the Supreme Lord.
The self is the potent active principle of the body and mind. The foolish people
have no information of the soul and thus their occupational duties do not give them
satisfaction. The body and mind are the outer coverings of the soul and simply satisfying
them without fulfilling the needs of the soul proper is no use. The soul needs to get out of
the limited sphere of material bondage and fulfill his desire for complete freedom. He
wants to see the free light and the spirit. The 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 if manifested thru the gross body and mind in the form
of perverted affection for gross and subtle matter. Therefore we have to engage in
occupational acts that will evoke our divine consciousness. This is possible by hearing and
chanting the divine activities of the Lord. Other activities cannot give liberation to the
soul. Even the activities of the salvationists are considered to be useless because of their

failure to pick up the fountainhead of all liberties. The hankering soul cannot be satisfied
with material gains limited to time and space even if he goes to Svargaloka.
If one thinks that providing security and comfort for the family should be ones
main objective, Sta says it is not so. He says all occupational engagements are meant for
ultimate liberation and so should never be performed for material gain. Dharma, artha,
kma and moka (impersonal liberation) are called pavarga. pavarga means nullifying
the pavarga to get ultimate liberation in Ka consciousness. According to sages, one
engaged in ultimate occupational service should never use material gain to cultivate sense
gratification. Some consider all occupational engagements including those of religion are
meant for material gain. Even in Vedas, material allurements are offered for various
religious performances. Most people are attracted by such allurements. By such material
gain, one can fulfill his desires, which in turn satisfy sense gratification. But here Sta
Gosvm says one should not engage in any occupation for material gain only. But instead
one should desire only a healthy life, or self-preservation, since a human being is meant
for inquiry into the Absolute Truth. Nothing else should be the goal of ones works.
Devotees are categorized as kaniha, madhyama and uttama. A kaniha devotee
has material desires and approaches Ka to fulfill them. He worships the deity in the
temple but is indifferent towards the devotees. The madhyama devotee genuinely desires
to serve the Lord, and so builds friendships with those of similar mentality. An uttama
devotee sees nothing but the Lord, and sees everything as situated in the Lord and coming
from Him.
The result of performance of dharma is artha, acquisition of material results. The
result of material acquisition is desire, kma. The result of kma is pleasure of the senses.
When the senses are pleased, for further gain of pleasure, one executes the sequence
starting with dharma again. This is true for the karms. Material results are not suitable for
the person dedicated to higher goals. Dharma refers to control of the mind and senses for
the jns, to yama, niyama etc for the yog, and to hearing, chanting and other devotional
acts for the devotee. Though material results appear by these processes, they are not
suitable as the goal. The goal is liberation for the jn and yog, and prema-bhakti for the
devotee. For the avid practitioner of apavarga-dharma, the practice itself has its own
results. In certain actions the jns use material assets which are favorable for controlling
their senses, the yogs use material assets favorable for yama and niyama, and the
devotees use material assets for service to the Lord and His devotees.
For one who desires apavarga, sense pleasure is not the goal of life. The pleasure
of the senses from enjoyment for the jns and yogs consisting of the secondary results
that appear along with the desired results is designated as results of action. Since jna
and yoga are transformations of nikma-karma, they perceive whatever happiness and
distress they experience as results of karma. For the devotees, however, the pleasure of
the senses from sense objects which accompany bhakti is not a transformation of karma.
They perceive happiness to be the result of bhakti only. They regard suffering as the
mercy of the Lord. In SB 10.88.8 Ka says that He takes away the wealth of one who He
favors. So the suffering of a devotee should be regarded as direct action of the Lord or a
result of devotional offenses.
In the modern civilization, in all spheres of life, the ultimate end is sense
gratification. In politics, social service, altruism, philanthropy, and even in salvation, the
very same sense gratification is predominant. The voters adore the leaders only when they
promise sense gratification. As soon as the voters are dissatisfied in their sense enjoyment,
they dethrone the leaders. The leaders must always disappoint the voters by not satisfying
their senses. The same is applicable in all other fields. The salvationists desire to merge

into the Absolute Truth and commit spiritual suicide for sense gratification. But the
Bhgavatam says that one should not live for sense gratification. There are regulated
directions for sense gratification. For example, marriage is necessary for progeny, but it is
not meant for sense enjoyment. In the absence of 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. Serious seekers are
overwhelmed with researching the Truth that they have no time for sense gratification.
This Absolute Truth is called by the learned men as Brahman, Paramtm or
Bhagavn. It is one, non dual substance comprising the totality of existence. The same
substance is realized as impersonal Brahman by the students of Upaniads, as localized
Paramtm by the yogs, and as Bhagavn by the devotees. Bhagavn is the last word of
the Absolute Truth. Paramtm is the partial representation of the Personality of
Godhead, and impersonal Brahman is the glowing effulgence of the Lord, as the sun rays
are to the sun god. The perfect seers know well that the three features of the one Absolute
Truth are different perspective views seen from different angles of vision.
The highest truth is advaya-jnam. This jnam is called Brahman by the jns.
According to them it is without form, without distinction of knower and known
(advayam), a condition of consciousness alone. This jnam is called Paramtm by the
yogs. This jnam is advayam because of oneness between him and his aktis jva and
prakti because as cause He pervades the effect, this universe, and because Paramtm is
non-different from his form and abodes thru particularization of his consciousness aspect.
According to the yogs the form of Paramtm is pure jna because his form is also the
same knowledge. Even though he is pure jna, he is also the shelter of particularization
of jna, because he performs functions such as acting as the witness. Paramtm is like
the sun, who though is the very form of light, also is the possessor of luminosity.
This jnam is called Bhagavn by the devotees. He is called advayam because
material energy is the akti, which is one with the aktimn. Advayam also means unique
and thus indicates the Lord who is completely different from the jvas in illusion. He is
advayam also because the jvas are distinct parts or parts of the whole (identity of part and
whole), and also because no one is in the same position as the Lord (advayam meaning
having no equal). Though Bhagavn is pure jna, He has a form possessing the six
qualities described by the word bhaga, which is non material, because the form is pure
consciousness. Bhaga is defined as: complete control, complete influence, complete
excellent qualities of body, mind and words, complete beauty or wealth, complete
knowledge and complete detachment.
The word bhagavn may be understood by defining its syllables. Bha means
bhart, the maintainer and nourisher of devotees. Ga means gamayayit, the leader of
the devotees, or the original creator of the devotees good qualities. Va stands for the verb
vas, to reside all material elements and living beings reside in the Lord, and He resides in
the hearts of all conditioned souls. Bhaga also means the six opulences. Thus Ka is
known as Bhagavn because He possesses all opulences in full as well as the qualities bha,
ga and va.
Bhagavn is the Lords original, primal nature. The great sages who seek the truth
with thorough philosophical analysis have concluded that the Supreme truth is Lord
Nryaa. Rmnuja confirms that the one Supreme Lord is Nryaa. He is
transcendental, self manifest and sinless. The earth, the soul, the unmanifest pradhna,
and the imperishable Brahman are all His body. He is the Supersoul present in all
creatures. Thus the Bhagavn feature is the ultimate aspect of the Absolute truth.

The Supreme Truth is self-sufficient, cognizant and free from the illusion of
relativity. In the relative world the knower, the living spirit, is different from the known,
inert matter. Therefore there is a duality of inferior and superior energy. But in the
Absolute Truth both the knower and the known are one and the same thing, both spirit,
and thus there is no duality. There is no difference between the energy and energetic, but
there is a difference of quality of energies. The absolute realm and the living entity are of
the same superior energy, but the material world is inferior energy. The sense of relativity
in the material world is because the living being in contact with the inferior energy is
illusioned, thinking he belongs to the inferior energy. In the Absolute there is no such
difference between the knower and the known.
Though the Lord is situated within and without in various forms of pure
consciousness with two or four hands, and though there is eternally a difference between
Himself and the jva as the served and servant, He is still advaya or one. The word
advayam negates any conception of difference since one must consider non difference
between the Lord and His energies, spiritual actions and abodes.
The jn who selects the general form of the Lord is qualified for Brahman. The
yog who accepts the Lord as the soul within all beings, who possesses qualities, and who is
different from the jva, is qualified for realizing Paramtm. The devotee who accepts the
Lord who possesses an inconceivable and infinite form of knowledge and bliss with
infinite qualities and pastimes is qualified for realizing Bhagavn. Actually He alone
exists. Ka is the basis of Brahman (BG 14.27) and He pervades the universe by His one
portion, Paramtm (BG 10.42).
The worshipers of Brahman and Paramtm do not attain prema, and thus it can
be seen that Bhagavn is the root of the other forms, though Bhagavn is both Brahman
and Paramtm. The yog is superior to the jn, but the worshiper of Bhagavn is
superior to the yog as confirmed in Bhagavad gt (6.46-47).
Having described the Absolute Truth, next the method to realize Him is described.
The seriously inquisitive student, well equipped with knowledge and detachment
(resulting from bhakti), realizes that Absolute Truth by rendering devotional service in
terms of what he has heard from the Vednta ruti. The Absolute Truth is realized in full
as Bhagavn by the process of bhakti to Vsudeva. Of the four different types of human
beings karms, jns, yogs and devotees the karms are materialistic, whereas the
other three are transcendental. The first class transcendentalists are the devotees who
have realized the Supreme Person. The second class 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 Brahman and
Paramtm realization are imperfect realizations of the Absolute Truth, so the means of
realizing them jna and yoga are also imperfect means of realizing the Absolute
Truth. Devotional service based on full knowledge and detachment from material
association, and which is fixed by the aural reception of the Vednta ruti, is the only
perfect method by which the serious student can realize the Absolute Truth. Thus bhakti
is not meant for the less intelligent class of transcendentalist as the foolish claim.
The jns, yogs and the devotees see the jna of three forms by bhakti. Those
who conceive of jna as Brahman realize the jva as the Lord. Those who conceive of the
Lord as Paramtm see thru meditation the Lord in the heart in their heart. Those who
conceive of Bhagavn see Bhagavn in the mind and also directly in front of them and
taste the sweetness of the Lord with their very eyes. All sages jns, yogs or devotees
realize their form of the Lord by bhakti, which is first heard from the guru and then
practiced. The worshipers of Brahman and Paramtm must also perform bhakti directed

to Bhagavn in order to perfect their own sdhanas. Jna and vairgya are the two
sdhanas for the jns and yogs only. For the devotee these two arise from bhakti and
shows the loving nature of bhakti (because he loves the Lord he strives to know the Lord
and shows distaste for everything else). Some who have that particular faith develop the
desire to realize all the three forms, and by bhakti they can see all the three forms.
None of the three aspects of the Absolute Truth can be realized without practicing
bhakti. The knowers of the Absolute Truth say that wealth is not for sense enjoyment but
to preserve ones life. Thus the purpose of life is not to attain wealth or the heavenly
planets but to know the Absolute truth. Jva Gosvm says that the ultimate result of
attraction to ka-kath is devotion to Ka. By that devotion, we will see Ka
Himself. This devotion is rare, invaluable and obtained by practices performed solely to
please Ka. Devotion to Ka is the true effect of religion.
There are three classes of devotees. The third class devotees have no knowledge
and are not detached from material association but are simply attracted to worship the
Deity. Such devotees are called material devotees. In the second class position, the
devotee sees the Personality of Godhead, His devotees, the ignorant and the envious. One
has to raise himself at least to this stage of second class devotee and thus become eligible
to know the Absolute Truth. The number one Bhgavata is the established personality of
devotee, and the other Bhgavatam is the message of Godhead. The third class devotee
has to take instructions of devotional service from the first class devotee. The first class
devotee must be a representative of uka and must preach bhakti for the benefit of the
masses. A neophyte devotee has very little taste for hearing from the authorities. The
messages of Bhgavatam and Bhagavad gt are transcendental subject matters but such
messages should not be received from professional men, who spoil them as the serpent
spoils milk by the touch of its tongue.
Without hearing and following the instructions of the scriptures, the show of bhakti
is worthless. By assimilating the messages of the Vedic literatures, one can see the all
pervading Lord within himself constantly. This is called samdhi.
The highest perfection one can achieve by discharging ones duties in varrama
is to please the Personality of Godhead, Hari. The four castes of human society are the
intelligent caste, the martial caste, the productive caste and the laborer caste. These are
classified in terms of ones work and qualification and not by birth. There are also four
orders of life, namely the student life, the householders life, the retired and the devotional
life. In order for society to grow in a healthy state, there must be such divisions of life.
And in each and every division of life, the aim must be to please the Supreme Lord. The
varrama institution is constructed to enable one to realize the Absolute Truth. When
this aim is missed, the institution collapses and is used by selfish men to dominate over the
weaker section. In Kali yuga this has already happened but the real purpose of varrama
is for smooth social intercourse and high thinking self realization.
The duties of varrama are wasted endeavor, and even jna and yoga, devoid
of bhakti are wasted endeavor. There is no worry in giving up jna and yoga, nor is there
any calamity of great sin in omission of action or giving up the nitya-karmas. Though jna
and yoga have some attraction they depend on bhakti for getting their results. But bhakti
gives results without the assistance of jna and yoga at all. Therefore if one pleases the
Lord by bhakti only, that is the perfection of dharma. The person who does not get
perfection by performing all the rules and regulations of karma attains perfection directly
thru bhakti even though he does not perform the karmas. The Lord confirms that
everything that can be achieved by karma, tapa, jna, yoga etc can be easily achieved by

His devotee thru bhakti yoga (SB 11.20.32-33). Thus the idea that the devotee incurs sin
by not performing karmas is discarded.
If one performs dharma which is perfected by bhakti, he will attain the results of
dharma even if he performed dharma with material desires. But if one performs dharma
without material desires, one will not attain material results. Since all dharmas are
perfected by bhakti, the necessity of the devotees performing dharma is rejected. As
pouring water on the root of a tree energizes all parts of the tree, worshiping the Supreme
Lord thru devotional service automatically satisfies the demigods.
Ka says as long as one is not satiated by karma and not awakened his taste for
bhakti, one has to act according to the Vedic injunctions (SB 11.20.9). In SB 11.11.32, He
says having taken complete shelter at His lotus feet, however, a saintly person ultimately
renounces such ordinary religious duties and worships Him alone. When the Lord is
satisfied with ones worship, the goal of performing ones duties including worship of
devats is achieved. When the pure devotees perform a few karmas out of obligation
because of pressure from family traditions, this is actually not performance of karmas, and
does not give karmic results, because they do not have faith in the worship of the
demigods. In BG 17.28, the Lord says that whatever is offered in fire, whatever is given in
charity, whatever is undertaken as austerity, but which is done without faith, is called asat
since it bears no result now or in the next life.
Therefore with one pointed attention, with mind dedicated only to bhakti, devoid
of karma and jna, one should constantly hear about, glorify, remember and worship the
Lord, who is the protector of the devotees. Without the principles of hearing, glorifying,
remembering and worshiping, no one can exist. Religion without devotion is toil. Jva
Gosvm says bhakti is the desire to regularly hear the name and glories of the Lord. In
modern society all activities are more or less dependent on hearing and glorifying. By
propaganda any insignificant man can become and important man. But such false
glorification of unqualified men can bring no good either for the man or for the society.
The actual object of glorification is the Supreme Lord, who is the creator of everything.
The tendency to glorify others must be turned to the real object of glorification the
Supreme Being. And that will bring happiness.
How to remove the karmic reactions that bind us to the world? Intelligent men cut
thru the binding knots of karma by remembering the Personality of Godhead. Our karma
as well as our tendencies that spring from that karma is born of actions performed in this
and previous lives. Karma is like a tangle of knots that bind us to this world. The contact
of the spiritual spark with material elements creates a knot which must be cut if one wants
to be liberated from karma. Since the activities of the Lord are transcendental to the
material modes, remembering them will sever the knot of material bondage. Thus
liberation is a by-product of bhakti. Just as people become attracted to objects and
activities by hearing about their capacities to give enjoyment, hearing about Ka can
similarly attract us to Him.
Knowledge with bhakti is essential for mukti. Even karma with bhakti can lead one
to liberation. Karma over coated with bhakti is called karma-yoga. Empirical knowledge
over coated with bhakti is called jna-yoga. But pure bhakti is independent of such karma
and jna because it alone can not only give liberation but also award one the loving
service of the Lord. The Gosvms of Vndvana constantly engaged in devotional service
of the Lord and made immense literatures of transcendental science for our benefit.
The qualification for bhakti is faith in the topics of the Lord. Ka confirms saying
that having developed faith in topics about the Lord and being disgusted with all karmas, a
devotee knows that all enjoyments are filled with misery. But he is unable to give them up.

Still, with affection for the Lord, with faith and determination, the devotee will continue to
worship Ka at the same time (SB 11.20.27-28). Faith in the Lord arises by remembering
the Lord. The sword of remembering the Lord cuts the knot of prrabdha-karma. Even
before having faith attraction for topics about the Lord arises suddenly in all people. This
shows a person who has faith will be even more attracted.
But we are so unfortunate that we do not have a taste to hear and chant about
Ka. Bhaktivinoda hkura lists four causes of this misfortune: tattva-brahma
philosophical misunderstandings based on illusion about our identity, illusion about the
Lord, illusion about sdhana and prema bhakti, and illusion about subjects unfavorable to
Ka consciousness; apardha offenses towards the Lords name, form, devotees and
other living entities; asat-t thirst for the temporary, or desires for material objects,
heavenly comforts, mystic powers, and impersonal liberation; hdaya-daurbalyam
weakness of heart, or deceit, faultfinding, envy, desire for fame and attachment to objects
unrelated to Ka.
If one sincerely repents that one has not acquired the taste for chanting and
hearing ka-kath, Sta helps with another suggestion. Great service is done by serving
the devotees who are free from all vice. By such service one gains affinity for hearing the
messages of Vsudeva. The demons are put into lower states of ignorance life after life
and so have no information of the Absolute Truth. They can be rectified by the mercy of
the Lords servitors. By visiting holy places, and serving the mahtms residing there, one
would gain a desire to know about the Lord. Such devotees of God are very confidential
associates of the Lord and they are known as the powerful incarnations of the Lord, as the
sons of the Lord, as servants of the Lord or as associates of the Lord. But none of them
claim to be God themselves. These servants of the Lord are to be respected as God by the
devotees who want to go back to Godhead. They preach according to time and place. Lord
Caitanya played the part of a devotee and He strongly protested when someone addressed
Him as God. One can please God more by serving His devotees. By such service one
gradually gets the quality of such devotees, and thus becomes qualified to hear the glories
of God.
Those who worship the Supreme Lord are all gurus in the sense that they are
great, as are the holy places where such saints are found. Such persons no longer worship
their homes that steal the essential qualities of discrimination, steadfastness, tolerance and
peacefulness. Nor do they pay any regard to the contemptible happiness found in such
homes. Those who even once give their minds to Ka are no longer attached to home
and son, what to speak of those who possess pure devotion. Ka says in Bhagavad gt
that there are people who, though not conversant in spiritual knowledge begin to worship
the Lord upon hearing about Him from others. They also transcend the path of birth and
death. Thus for a good soul there is a chance for advancement by hearing. Ka is pleased
with the preachers, His dear most devotees. By serving the great souls who reside in holy
places, one develops faith in them. Then one would naturally wonder about the great taste
these great souls experience when they speak about the Supreme Personality of Godhead,
and this will encourage one to hear about Him to understand Him. Thus by hearing from
great souls, one attains the goal of life.
Vivantha Cakravart lists 14 stages of spiritual development indicated by texts
1.2.16 thru 1.2.21. The first two stages are derived from the same term mahat-sevay. The
first five stages are indicated in verse 16: (1) satm kp the mercy of devotees. Mercy is
the first step that gives us the opportunity to serve the devotees, which is the second stage.
(2) mahat-sev service to devotees. (3) raddha faith. The word raddadhnasya means
for a man in whom faith has developed by serving devotees. (4) gurupadraya seeking

shelter at the feet of a guru (sdhu-saga). This is derived from the word trtha in the line
puya-trtha-nievat. The word trtha also means a guru. A man in whom faith has
developed must seek shelter of a guru. (5) bhajaneu sph eagerness to worship
(bhajana-kriy). This is derived from uro, which means that a person who becomes
eager to hear by taking shelter at the feet of a guru will eventually develop taste.
What happens when we desire to hear about Ka? Ka, the Paramtm in
everyones heart and the benefactor of the truthful devotee, cleanses desire for material
enjoyment from the heart of a devotee who has developed the urge to hear His messages,
which are in themselves virtuous when properly heard and chanted. Wherever there is
glorification of the Lord it is to be understood that Ka is present there in the form of
transcendental sound, which is as powerful as the Lord personally. The holy name of the
Lord has all the potencies of the Lord. There is no rigid fixture of time, and anyone can
chant the holy name with attention and reverence at his convenience. Unfortunately we
have no taste for hearing and glorifying the Lords name and activities even though the
Lord is present personally before us in the form of transcendental sound.
When the Lord sees that a devotee is eager to hear about Him, He acts from
within the devotee so that the devotee may easily go back to Him. The Lord is more
anxious to take us back than we can desire. One cannot enter into the kingdom of God
unless one is purified of all sins. Women and wealth are very difficult problems for the
devotee making progress on the path back to Godhead. But when one is helped by the
Lord Himself, the whole process becomes very easy. By hearing the glories of the Lord
one can gradually realize his real position. By the grace of the Lord such a devotee gets
sufficient strength to defend himself from the state of disturbances, and gradually all
disturbing elements are eliminated from his mind.
Ka removes abhadri, inauspiciousness from the hearts of those eager to hear
about Him. Specific anarthas (abhadri) cause unsteady devotional service. Vivantha
Cakravart defines six anarthas that initially cause unsteadiness: (a) utsha-may:
enthusiasm indicating pride. Pride in personal devotional achievements causes beginning
devotees to immaturely think that they have mastered everything. (b) ghana-taral:
moving unsteadily between diligence and negligence. Such a devotee reads scripture one
day; the next he is too sleepy. (c) vyha-vikalp: flickering determination. Should I
remain a householder or become renounced? Should I enjoy my youth or should I
practice renunciation now? Such persons offer quotations from stra that confirm each
choice. (d) viaya-sagar: an ongoing struggle with sense pleasure. Seeing themselves
being carried away by sense enjoyment, devotees resolve to take shelter of Kas holy
name. They try to be determined but their practice is intermittent and they are forced by
their own nature to enjoy what they have renounced. (e) niyamkam: inability to
improve devotional practices. From now on I will chant 64 rounds. From today on, I will
read a chapter of Bhagavad gt daily. Despite such good intentions and vows, these
devotees cannot increase or improve their practices. (f) taraga-ragi: delighting in the
material facilities that bhakti produces. Devotees become enamored by the small waves of
position, followers and wealth in the ocean of bhakti.
The fifth stage bhajaneu-sph is also indicated in verse 17 by the lines vat
sva-kath ka puya-ravaa-krtana. From the desire to hear follows the practices of
hearing, chanting, and then remembering. What happens when we become eager to hear
that clears material desires from the heart is next explained.
By regularly attending classes on Bhgavatam and by rendering service to the pure
devotee, all that is troublesome to the heart is almost destroyed, and loving service to the
Lord, who is praised with transcendental songs, is established. rla Prabhupda says that

when 75 percent of the dirty things are cleansed from our heart, our faith in God becomes
fixed up. There are two types of Bhgavatas, namely the book Bhgavata and the devotee
Bhgavata. A devotee Bhgavata is as good as the book Bhgavata because the devotee
leads his life in terms of the book Bhgavata, which is full of information about the
Personality of Godhead and His devotees.
The devotee Bhgavata is a direct representative of Bhagavn, and so by pleasing
him, one can receive the benefit of the book Bhgavata. This is seen in the life of Nrada,
whose mother was a maidservant. The maidservant was engaged in the 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 rla Nradadeva. The messages
of the book Bhgavata have to be received from the devotee Bhgavata, and the
combination of these two Bhgavatas will help one to make progress. By serving the
devotees and Bhgavatam, the major portion of anarthas become weak. The anarthas arise
from sin, from piety, from apardha and from performance of bhakti. The effects of
apardha take longer to destroy and continue till the stage of bhva. The weakening of
anarthas continue till the stage of rati. When the anarthas are almost destroyed, one
attains the stage of nih.
The next stages in bhakti are indicated in verse 18. (6) bhakti devotional service,
is indicated in the phrase bhaktir bhavati naihik. (7) anarthpagamam disappearance
of obstacles (anartha-nivtti). The phrase naa-pryev abhadreu means that inauspicious
things, including nmpardhas, are almost completely destroyed. (8) nih steadiness.
This is indicated in the phrase bhaktir bhavati naihik naihik means nih.
What happens when a devotee achieves steadiness? As soon as loving service is
established in the heart of a devotee, the effects of natures modes of passion and
ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee
is established in goodness, and he becomes completely happy. Although the modes of
nature may to some extent still be acting, they are unable to actually influence such a
devotee, whose heart is now qualified to receive the Lords direct audience. A living being
is fully satisfied in spiritual bliss in the state of brahma-bhta. This self satisfaction is not
like the satisfaction of the inactive fool, who is simply in foolish ignorance. The stage of
perfection is achieved when one is situated in devotional service, which is not inactivity,
but the unalloyed activity of the soul. The effect of devotional service becomes manifest
by complete elimination of lust, desire, inactivity, foolishness and sleep. Being fixed in
goodness, the devotee makes further progress to rise to the position of vasudeva, or the
state of uddha-sattva. Only in this state can one always see Ka eye to eye by dint of
pure love for the Lord. A devotee is always qualified with all the good qualities of the
Lord, but quantitatively he is different from the Lord.
Verse 19 indicates two stages in the progression of bhakti. (9) ruci taste. Since the
heart is not pierced by sense objects (ceta etair anviddham), one develops distaste for
them. Thus one arrives at actual spiritual taste, ruci. Even though the word ruci was also
mentioned in SB 1.2.16, Vivantha treated it only as a remote result of gurupdraya
and bhajaneu-sph. (10) sakti firm attachment. This is derived from sthita sattve
prasdati sthitam means fixed or saktam (firmly attached). Even in the stage of ruci,
ones mind may wander. But we can control the mind by the strength of our intelligence.
But in sakti, if the mind wanders, the strength of our attraction to Ka automatically
pulls it back. When the effects of passion and ignorance lust, greed etc no longer affect
us we will become situated in goodness and feel fully happy.

Thus established in unalloyed goodness, the devotee gains positive scientific
knowledge of the Lord in the stage of liberation from all material association. Mostly men
are conducted by passion and ignorance. Out of many thousands of such men, one may
endeavor for perfection in life. And out of those who have attained perfection, one may
know scientifically about the Personality of Godhead r Ka. And Ka can be known
only by bhakti yoga. Perfection of human life is attained when one can understand that he
is not the product of matter but is in fact spirit. He then ceases his material hankerings and
becomes enlivened as a spiritual being. This attainment of success is possible only when
one is actually a brhmaa by qualification. The brahminical stage is the highest stage of
human life because of its good qualities. The devotee is already a brhmaa by action. A
brhmaa has to become a Vaiava to be actually in the transcendental stage. Although a
brhmaa can realize Brahman, scientific knowledge of the Supreme Lord is lacking. One
has to surpass the brahminical stage and reach the vasudeva stage to understand Ka.
The next four stages of bhakti are indicated in verse 20. (11) rati fondness
(bhva). This is indicated by the phrase eva prasanna manasa one whose mind is
satisfied or one in whom fondness has arisen. Without rati, there could never be constant
detachment from objects of material enjoyment, and without constant detachment there
could never be satisfaction of the mind. (12) prema love, from bhagavad bhakti yogata.
This means engaging in devotional love to Bhagavn. (13) atha daranam then direct
vision, audience. This is from bhagavat tattva vijnam. The word vijnam means
experience. Thus realization follows prema and refers to experiencing Kas form,
pastimes, greatness, sweetness and qualities. (14) harer mdhurynubhva experience of
Haris sweetness. The stage of bhagavat tattva vijnam occurs after one experiences Lord
Hari directly.
The knot in the heart is pierced, and all misgivings are cut to pieces. The chain of
fruitive actions is terminated when one sees the self as master, and seeing the Lord in the
mind. The destruction of ignorance is not the main result sought in bhakti. All doubts,
such as thinking that the attainment is impossible, are destroyed. A devotee has already
progressed to seeing Ka directly, and thus the state described now is beyond liberation.
Attaining scientific knowledge of the Lord means seeing ones own self simultaneously.
The materialist does not believe in the spirit soul, and empiric philosophers believe in the
impersonal feature of the whole spirit without individuality of the living beings. But the
transcendentalists affirm that the soul is different from the Supersoul quantitatively. All
these different speculations are cleared off as soon as Ka is realized in truth by bhakti-
yoga. The relative truths hidden within the dense darkness of ignorance become clearly
manifested by the mercy of Ka, who is residing in everyones heart.
Seeing the Lord destroys all doubts. By hearing about the Lord, all theories
opposing devotional service are cut to pieces, and by our meditating on the Lord, all
meditations opposing bhakti are devastated. When the Lord personally appears, the
devotees disqualifications are shredded. By the Lords desire, even the slightest trace of
these disqualifications no longer remains.
In Bhagavad-gt the Lord says that He personally eradicates the ignorance of His
devotee by giving him knowledge within the heart. The devotee thus comes to know
everything about the absolute and the relative truths. The truth cannot be known by those
who speculate by their own limited power. Perfect knowledge is called parampara, or
deductive knowledge coming down from the authority to the submissive listener. The
Lord reserves the right not to be exposed to a challenging person. The devotees being
submissive are helped by the Supersoul within to understand transcendental knowledge.
The knot called ahakra falsely obliges a living being to become identified with matter.

As soon as this knot is loosened all doubts are cleared off and one sees the self and
engages in the service of the Lord. As soon as he engages in the service of the Lord, he
becomes free from the chain of karma, and his actions no longer create any reaction.
Having a sinless heart is not the sole cause of seeing Ka directly. Our pure heart
must be filled with devotional longing to see the Lord. Seeing the Lord increases our
eagerness to serve Him. That eagerness powerfully overrules our feeling of being
disqualified for this service. The stage in which one sees the Supreme Lord is called
liberation. Although the soul may still reside in the material world, he nevertheless sees
his original spiritual form directly. This means that the souls misidentification with the
external material body (anyath-rpam) has been destroyed. The words da
evtmanvare in this verse 21 refers to the 13
th
stage of bhakti: seeing the Lord directly.
What is the conclusion of all this? Therefore since time immemorial, all
transcendentalists have been rendering devotional service to Lord Ka, with great
delight, because such service is enlivening to the self. The conclusion is Ka is the
Absolute Truth and He alone should be served. By saying with great delight it is
indicated that even at the stage of sdhana-bhakti, there are no difficulties. Lord r Ka
is the svayam-rpa Personality of Godhead, and all other forms of Godhead are His
plenary portions and integrated parts. The living entities are separated parts and parcels of
the Lord. Thus Ka is the last word in Transcendence. Thus He is more attractive to the
transcendentalists who participate in the eternal pastimes of the Lord. In other forms
there is no facility for intimate personal contact as in Kas and Balarmas pastimes at
Vraja. Kas pastimes are eternal and are manifested once in a day of Brahm.
Devotional service is performed with great delight, unlike material activities which cause
only suffering. Both the aspiration to advance in devotional service and the perfection of
our practice brings happiness. One may ask should not we serve the powerful deities
Brahm, Viu and iva. Sta describes the relationship between these deities and Ka.
The Lord is indirectly associated with the three modes of nature. For the material
worlds creation, maintenance and destruction He accepts the three qualitative forms of
Brahm, Viu and iva. Of these three, all human beings can derive ultimate benefit
from Viu, the form of the quality of goodness, which increases knowledge. It has just
been explained that one should perform bhakti alone rather than karma or jna.
Similarly one should worship Bhagavn alone, giving up the worship of the demigods.
Lord Ka and all His plenary parts are viu-tattva. From Ka, the next
manifestation is Baladeva. From Baladeva is Sakaraa, from Sakaraa is Nryaa,
from Nryaa there is the second Sakaraa, and from this Sakaraa the purua-
avatras. The Viu or the Deity of the quality of goodness in the material world is the
purua-avatra known as Krodakay Viu or Paramtm. Brahm is the deity of
passion, and iva of ignorance. The materialists and the foolish worship Brahm and iva
respectively. But the pure transcendentalists worship the form of goodness, Viu, in His
various forms. The integrated forms of the Lord are called Godhead, and the separated
forms are called the jvas. Both the jvas and Godhead have their original spiritual forms.
The avatras are of two types: those related to cit-akti and those related to my-
akti. Those related to cit-akti such as Matsya and Krma are to be worshiped. Those
related to my-akti thru sattva, rajas and tamas, are Viu, Brahm and iva. Among
them Viu is to be worshiped. When Viu appears in the material world He comes to
deliver the living beings who are under the material energy. Such living beings come to the
material world to become lords, and thus become entrapped by the three modes of nature.
The prison house of the material world is created by Brahm under instruction of the
Personality of Godhead, and at the conclusion of a kalpa the whole thing is destroyed by

iva. The maintenance is done by Lord Viu. Anyone, therefore, wishing to get out of
material existence must please Viu for such liberation. Anyone wishing to continue his
prison life in material existence may ask for relative facilities for temporary relief from the
different demigods like iva, Brahm and others. But only Viu can release a living being
from the conditioned life of material existence and no one else.
The Lord is described as parama (beyond) because though He is linked with the
guas, by His inconceivable energy He is situated separately from them, untouched by
them. Viu is addressed as sattva-tano. This can only mean that Viu possesses a body
of viuddha-sattva as confirmed in SB 1.1.25, and not material sattva. In other Puras
also this is confirmed. Viu would not take up a body of material sattva because sattva has
the qualities of revelation or knowledge and indifference to enjoyment. Sattva should not
eclipse the spiritual manifestation of eternity, knowledge and bliss. Rajas agitates and
causes addition (creation); and tamas is obscuring and causes subtraction (destruction).
Thus rajas and tamas will disturb and cover bliss. Thus Brahm and iva accept bodies of
rajas and tamas because those guas eclipse bliss. They have bodies composed of guas,
whereas Viu does not.
One cannot say that Vius existence beyond the guas is negated by His
participation in the world, because He does not possess material sattva by relationship of
contact or inherence. He is situated in sattva only by being next to it. His protection of His
devotees also arises from uddha-sattva of His svarpa. Brahm is a jva since he is
Hirayagarbha, with a material body made of mahat-tattva. Only because of the powers
conferred by the Lord on Brahm, who is situated in rajas, he is considered an avatra.
The Brahma-sahit confirms that Govinda becomes Brahm, just as the sun displays a
small portion of its powers of heat and light in all the sun stones which represent it.
Because iva is not a jva, he is considered to be the Supreme Lord associated with
the guas. Brahma-sahit says Govinda becomes the form of iva, who is non different
from Him, but who is also different because of his contact with the transformations of
prakti. Some say that of Brahm and iva, iva is vara or the Supreme Lord. Others say
that he is connected with the guas. The verse (1.2.23) says yukta parama-purua. Now
yoga (related to yukta) means connection by proximity, by contact and by supervision.
The purua connected with the guas only as the supervisor is devoid of guas being
situated in his svarpa. Brahm and iva, however, are connected to rajas and tamas by
contact, and therefore called sa-gua, endowed with the guas. Rpa Gosvm explains in
Laghu Bhgavatmta that iva appears to be covered by tamas, but actually is not.
By fire we can derive the benefits of superior knowledge thru Vedic sacrifices.
Thus fire is better than smoke, which is better than raw wood, which is a transformation of
earth. Smoke is superior to wood because it heralds the coming of fire and is thus closer to
the goal (fire). Similarly rajas is better than tamas but goodness (sattva) is best because it is
favorable to realize the Absolute Truth. Passion produces results that may be offered to
Ka, but goodness is better. Passion can lead to goodness but ignorance cannot. We
come closer to seeing the Supreme in the mode of passion than in ignorance, but since it is
agitating and troublesome, passion does not allow us to see Him properly. Tamas, rajas
and sattva have the respective qualities of obscuring, agitating and revealing knowledge.
Of these sattva is the best because it is not unfavorable for uddha-sattva.
An expert spiritual master can direct a disciple even from tamas to sattva so that
one becomes eligible for devotional service of the Lord. It is a mistake to consider that
worship of any quality or form of the Lord is equally beneficial. Except Viu, all
separated forms are manifested under the conditions of material energy. Uncivilized life
or the life of the lower animals is controlled by the mode of tamas. The civilized life of

man, with a passion for material benefits is the stage of rajas. This stage gives a slight clue
to the realization of the Absolute Truth in the form of fine sentiments in philosophy, art
and culture with moral and ethical principles, but the mode of sattva helps one in realizing
the Absolute Truth.
It is said of the Lords form nando brahmao rpam: the Lord has a form of bliss.
By the will of the Lord, by His touch alone, that nanda becomes qualified by agitation in
the form of Brahm. Being qualified by revelation, nanda becomes Viu, and being
qualified with obscuration, nanda becomes iva. Since there is no damage when nanda
is combined with revelation, Viu is worthy of worship. These three are equal in that they
are all avatras of the Lord. They are unequal in that Viu is not covered by the guas,
whereas Brahm and iva are. This is how the contrary statements of difference and non
difference of the Puras can be harmonized.
Both the Paramtm and jvtm are by their nature devoid of the guas.
Paramtm is the Supreme Lord, an ocean of cit, self enjoying, not subject to birth in the
world, without diminution of knowledge of himself and by His own will contacts the guas
and thus is in possession of the effects of the guas such as anger. However, the jva is only
a particle of cit, controlled by the Lord and loses knowledge of his real nature. He takes
birth in this world by contacting the guas where the guas act upon Him.
Previously all great sages worshipped the Supreme Lord due to His being above
the three modes of nature, situated in viuddha-sattva. They worshipped Him to become
free from material conditions and thus derive the ultimate benefit. Whoever follows such
great authorities is also eligible for liberation from the material world. The ultimate aim of
religious performances is to regain the life of freedom in the transcendental world, where
the Personality of Godhead is the Supreme Person. Laws of religion are enacted by the
Supreme Lord or the mahajanas, the authorized agents of the Lord. Persons desiring their
own good may follow these mahajanas and thus attain the supreme benefit.
Viuddha-sattva means having a body composed of cit-akti arising from His
svarpa, because the ruti (Gopla-tpan 2.20) says the Lord is neither material
knowledge nor ignorance. The smti (SB 8.5.27) says in the Lord there is no ignorance or
knowledge which causes prejudice towards the jva. One cannot say that viuddha-sattva
means the vidy arising from my-akti because the body of Viu is beyond my.
We can truly attain liberation only when we understand that Brahm and iva are
partial expansions of the Supersoul, and then strive to find that Supersoul. Those who are
serious about liberation respect all and are non envious. Yet they reject the ghastly forms
of the demigods and worship only the all blissful forms of Lord Nryaa and His plenary
portions. All the demigods are separated parts and parcels of the Supreme Lord. The
viu-tattvas are as powerful as the original form of the Lord, and they display different
categories of power according to time and circumstances. The separated parts are
powerful by limitation. People worship other deities especially Lord iva because they
have material desires. But those desiring liberation and devotional service worship only
the Supreme Lord.
One who classifies the viu-tattvas in the same categories as the parts and parcels
is an offender by the name pa. Demigods such as Kla-bhairava, ani, Mahkl etc
are worshipped by those in the mode of ignorance. Demigods like iva, Srya and Ganea
are worshipped by those in the mode of passion, urged on by the desire for material
enjoyment. But those who are in the mode of goodness worship only the viu-tattvas like
Nryaa, Dmodara and others. They respect all the demigods and know well the
horrible features of the Supreme Lord are all different servitors of the Lord under
different conditions. Yet they reject the worship of both the horrible and attractive

features of the demigods, and concentrate only on the forms of Viu, because they are
serious about liberation from material conditions. The demigods cannot offer liberation to
anyone and they are all liquidated at the time of annihilation of the material universe.
Thus only Lord Viu can bestow liberation.
Those who are in the modes of ignorance and passion worship the forefathers,
other living beings and the demigods in charge of the cosmic activities, for they desire
women, wealth, power and progeny. We should never desire material enjoyment and so
there is no need to worship the demigods. One who has no information of the benefit
derived from Viu worship, worship the demigods for material enjoyment. But by
worshipping Viu one can derive benefit in this life as well as in life after death. To
accept more material enjoyment means to bind oneself more and more to the miseries of
material existence. Ones motto of life should be to work hard and worship the Supreme
Lord by the fruits of ones hard labor. Ka Himself stopped the Vrajavss from
worshipping Indra and asked them to worship by their business and to have faith in God.
Worshipping the multi demigods for material gain is a perversity of religion. Bhgavata
dharma is the one and only religion to be followed by one and all that teaches one to
worship the Supreme Lord. Although one can get the same results by worshipping Lord
Nryaa, people do not do so because they are impelled by the lower modes of nature.
The worshippers have the same nature as the pits and other demigods, for these beings
are influenced by the lower modes. Sta clearly explains who should be worshipped.
In the revealed scriptures, the ultimate object of knowledge is Ka. The purpose
of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities
are rewarded by Him only. He is supreme knowledge. All austerities are performed to
know Him. Yoga, varrama, knowledge and austerities are all dependent on Vsudeva.
Religion is rendering loving service unto Him. He is the supreme goal of life. Bhakti
(paro-dharma), prema and liberation are dependent on Vsudeva (A2 ends here 1.2.28).
Even though the Pits and devats are said to be worshipable by the Vedas, the sum and
substance of the Vedas is to reestablish ones lost relationship unto r Ka, the
Personality of Godhead. All revealed scriptures are prepared by the Lord thru His
incarnation of Vysadeva to remind the fallen souls of Ka. The impersonalists who
minimize the importance of the Lord achieve liberation with great difficulty after many,
many births. The Vedas indicate bhakti as the action, and indicate Ka as the meaning.
The Vedas, taking shelter of the Lord, proposing karma and jna and then rejecting them
as my, become happy by giving the devotees bliss.
Vedic activities are based on sacrificial ceremonies but all such sacrifices are meant
to realize Vsudeva. In the Gt it is said that all sacrifices are to be conducted for the
satisfaction of Yaja, or Viu. Or all sacrifices are dedicated to Vsudeva can mean that
the sacrifices worship Indra and others as the limbs of Vsudeva. Mahrja Bharata
considered the oblations offered to different demigods were actually offered unto the
different limbs of Lord Vsudeva. Yoga means to get into touch with the Lord. All
processes of yoga are meant for concentrating upon the localized aspect of Vsudeva
represented as Paramtm. But ill fated yogs are enamored by the powers of yoga, and
fall down. They are then given a chance in their next lives to realize Vsudeva, and by
association with saintly persons they can easily achieve this.
There are 18 items in culturing knowledge. By such culture one becomes pride less,
devoid of vanity, non violent, devoted to guru, and self controlled. And all culture of
knowledge culminates in devotional service to Lord Vsudeva. Culture of knowledge
leading one to the transcendental plane of meeting Vsudeva is real knowledge. Physical
knowledge in its various branches is condemned as ajna, or ignorance. The aim of

physical knowledge is sense gratification, which means prolonging material existence and
suffering the threefold miseries. This is nescience. But the same physical knowledge
leading to spiritual understanding helps one to end the miserable life of physical existence.
Tapasya means voluntary acceptance of bodily pains to achieve some higher end in
life. Rvaa, Hirayakaipu and modern day politicians undergo severe austerities to
achieve sense gratification. But one should undergo austerities for the sake of knowing
Vsudeva. All other austerities are in the modes of passion and ignorance, which cannot
end the miseries of life. Vasudeva and Devak underwent penances to get Ka as their
son. This is the real way of austerity.
Ka expands Himself into innumerable forms. Such expansion of forms is
possible by His various energies. His expansions of various forms which take place via the
superior internal energies are superior forms, whereas the expansions which take place via
the external energies are inferior forms. The living entities who are expanded by His
internal potency are eternally liberated persons, whereas those expanded in terms of the
material energies are eternally conditioned souls. Therefore all culture of knowledge,
austerities, sacrifice and activities should be aimed at changing the quality of influence
acting upon us. In the Bhagavad gt it is said that the mahatmas are under the influence of
the internal potency, and they engage in the service of the Lord without deviation. That
should be the aim of life. Everyone should engage in the service of the Lord without
bothering about karma or jna. Nor should one worship the different demigods, who are
all simply the assisting hands of the Supreme Lord. Lord Viu, though in charge of the
mode of goodness in the material world is still transcendentally situated. Just as a king
may sometimes visit a prison but is never bound by the laws of prison, similarly the Lord is
always transcendental to the laws of the material world.
rdhara Svm states that understanding Vsudeva is the purpose of the Vedas. If
someone asks, Dont the Vedas describe various yajas? he assures us because all Vedic
methods actually aim at Vsudeva, all sacrifices are performed to please Him.
Anticipating the question Dont the yoga-stras describe only yogic activities? he says
that yogic activities are employed to attain Vsudeva. If someone asks Dont the jna-
stras describe transcendental knowledge?, the text here asserts that Vsudeva is the
highest transcendental knowledge. What was said of knowledge may also be said of
austerity. In answer to the question Dont the dharma-stras describe pious acts by which
one attains Svarga? this text says these results ultimately depend on Lord Vsudeva,
because the heavenly planets are manifest from a tiny portion of His transcendental bliss.
(A4) (1.2.30-33) If one asks why we say that the Vedas only describe Ka, when
they seem to describe the creation, maintenance and control of the universes, the answer
is given in these four texts. In the beginning of creation, Lord Vsudeva created the
energies of cause and effect by His internal energy. He is the creator of all those who are
recommended for worship such as Pits, iva and Brahm. The Lord is always
transcendental because His form, activities etc all existed before the material creation.
And the energies required for creation were also created by Him. The qualities of the
material world are qualitatively distinct from the spiritual qualities of the Lord.
After creating the material substance, the Lord expands Himself and enters into it.
Although within the modes of nature and appears to be one of the created beings, the
Lord is always fully enlightened in His transcendental position. The Lord entered into the
jvas covered with the guas, which are manifested by my. Even though appearing to be
associating with the guas, He does not do so being strengthened by His spiritual potency.
This expansion of the Lord is the Paramtm feature, who accompanies the living entities
to guide them in their material sojourn. While the living beings enjoy the material

conditions, the Lord maintains His transcendental position. In the ruti it is said that there
are two birds in one tree. One of them (the living being) is eating the fruit of the tree,
while the other (the Lord) is witnessing the actions.
Always aloof from His material energy, Ka, as Viu, creates the universes thru
His energies and expansions. Hearing that universes come from Vius pores makes it
clear that Ka, who is the source of unlimited Vius, is extraordinary. But one who
reads about the Vndvanas pastimes of Ka where He wrestles with His friends and
dances with the girls, are sure to become bewildered if they lack knowledge and
realization.
The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He
appears to be of many varieties, though He is one without a second. The presence of the
Lord can be perceived everywhere in the material world. Just as one fire situated in pieces
of wood as its natural place of manifestation, blazes forth as many fires, the one Lord,
situated in all living beings, manifests as many. As from wood, fire can be manifested, or
as butter can be churned out of milk, so also the presence of the Lord can be felt by the
process of hearing and chanting of the transcendental subjects in the Vedas. As fire is
kindled from wood by another fire, the divine consciousness of man can be kindled by
another divine grace. The spiritual master can kindle the spiritual fire from the wood like
living being by imparting spiritual messages. And as fire burns up the pieces of wood from
which it manifests, by practices of hearing and chanting, Paramtm is made to appear,
who removes the covering of my on the jva.
The Supersoul enters into the bodies of the created beings, who are under the
modes of material nature, and causes them to enjoy the effects of these modes by the
mind. The gross material body of the living beings 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
Paramtm helps the living being to get material happiness because the living being is
helpless in all respects in obtaining what he desires. The living beings are parts and parcels
of the Lord, but still the sufferings and enjoyments of the parts does not affect the whole.
Thus the Lord maintains all planets. Without the Paramtm the jvas cannot act as
enjoyers. The Lord lets the jvas enjoy the sense objects.
(A3) (1.2.34) Assuming the roles of incarnations, He performs pastimes to reclaim
those in the mode of goodness. The Lord incarnates in each and every planet and in each
and every type of living society. Without changing His transcendental position, He
appears to be differently manifested according to the particular time, circumstances and
society. The purpose of the incarnation is to create the desire in the living being to go back
to Godhead. The eternal happiness the living being hankers for is found only in the
kingdom of God. And the Lord personally comes or sends His representatives to give
information about the kingdom of God and reclaim the fallen souls. The purpose of
Kas incarnation is to rejuvenate the devotional service of hearing, remembering,
worshiping, and so on so that the conditioned souls might get liberation.
The Lord appears as many forms when He enters all the living beings. However,
He is without limitation or material contamination in all His forms. He appears in many
forms with His svarpa in His eternal pastimes.
To review: in text 31 it was said that after creating the material substance, Lord
Vsudeva expands Himself and enters into it. Then in the form of Lord Viu, the Lord
expands into all things (text 32) and into the hearts of all living beings (text 33), and enters
each universe to perform pastimes (text 34).

SB 1.3 Ka is the source of all incarnations -43-

SB 1.3 Ka is the source of all incarnations Nov 3, 2005

At the end of previous chapter it was said that the Lord was absorbed in various
llvatras. In this chapter, Sta Gosvm will first describe the Lords forms as purua
avatras for creating the universe. Then he will describe the Lords many entries into the
universe as the ll avatras. These descriptions will inspire Sta to proclaim Ka the
Supreme Personality of Godhead.
In the beginning of creation, the Lord expanded Himself in the universal form of
the purua incarnation and manifested all the ingredients for the material creation. It is
said that the Lord accepted this form (jaghe pauruam rpam) but this does not mean it is
a temporary one. Therefore it is described as sambhtam, samyag bhtam: existing
continuously. It is always situated in its svarpa which is the highest truth. The Lord
accepted this form of the purua who eternally exists for creating the universes. He accepts
a form which already exists. It is just like saying He accepted a pot, and this implies the
pot already exists.
For the purpose of creating the material universe, thus there was the creation of
the 16 principles of material action. (A5 is described within this entire chapter). The
original Personality of Godhead Vsudeva is full with all opulences. Part of His opulence
are manifested as impersonal Brahman, and part of His opulence are manifested as
Paramtm. The Lord of Vaikuha accepted the form of the purua who is like the full
moon with 16 digits, being full of forms like Matsya and Krma. The purua feature
described here is the original Paramtm manifestation of the Lord. There are three
purua features in the material creation, and this form is known as the Kraodakay
Viu or Mah-Viu, who glances over prakti, and the other two are known as the
Garbhodakay Viu and the Krodakay Viu. The innumerable universes are
generated from the skin holes of this Kraodakay Viu and in each of the universes
the Lord enters as Garbhodakay Viu.
The creation and destruction of the material world is done by the supreme will
because of the nitya-baddha living beings. These souls have the sense of individuality or
ahakra, which dictates them sense enjoyment. The eternally conditioned souls, forgetful
of its constitutional position as the enjoyed, have strong aspirations to enjoy. The chance
to enjoy matter is given to the conditioned souls in the material world, and side by side
they are given the chance to understand their real constitutional position. Those souls who
do not surrender to Lord Vsudeva are merged into the mahat-tattva at the time of
annihilation of the material creation. When creation begins again, this mahat-tattva is let
loose. This mahat-tattva contains all the ingredients of the material manifestations,
including the conditioned souls. Primarily this mahat-tattva is divided into 16 parts, namely
the five gross elements, and the eleven working instruments or senses. The mahat-tattva is
assembled in some corner of the vast spiritual sky, and the part of the spiritual sky thus
covered by the mahat-tattva is called the material sky. Within this mahat-tattva there are
innumerable universes, which are produced by the Kraodakay Viu, who simply
throws His glance to impregnate the material sky.
In each and every universe the purua enters as the Garbhodakay Viu. He lies
down within the half of the universe which is full with the water of His body. And from
His navel, springs a stem of the lotus flower atop which Brahm becomes manifest. Within
the stem of the lotus there are 14 divisions of planetary systems, and the earthly planets
are situated in the middle. Upwards there are better planetary systems, and the topmost is

called Brahmaloka or Satyaloka. Downwards from the earthly system there are seven
lower planetary systems inhabited by the asuras and similar other beings.
The purua avatra is manifested in three features first the Kraodakay
Viu, who is a portion of Sankaraa, who creates aggregate material ingredients in the
mahat-tattva, second the Garbhodakay Viu, who is a portion of Pradyumna, who
enters in each and every universe, and third the Krodakay Viu, who is an expansion
of Aniruddha, who is the Paramtm of every material object.
Mah-Viu or Kraodakay Viu lies down on the ocean of kraa, 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 at once creates innumerable
universes. Mah-Viu is the inner soul of prakti. Material nature has no power to create
without the power of the purua. Because the Lord wished to lie down in meditation, the
material energy created innumerable universes at once in the pores of His body, and in
each of them the Lord lay down, and thus all the planets and different paraphernalia were
created at once by the will of the Lord. This form, Garbhodakay Viu is the inner soul
of the collective jvas in each universe. Krodakay Viu is the inner soul of each jva.
When Mah-Viu developed a desire to lie down in a particular place, He lay
down in the Kraa ocean. He then glanced at prakti as soon as it came out with His
breathing. By that glance He produced the mahat-tattva and other elements, and after
creating the universes out of the elements, Garbhodakay Viu was informed to enter it
and go to sleep. Entering into the universe, this Viu went to sleep for a second. He
rejected the universe as a useless sleeping place, since it is material. So He leaves the
universe after a second, which is the lifetime of Brahm. Then again, He is made to sleep
in a new universe for the lifetime of Brahm, which is again a nimesa (less than a second)
for Him.
Although all the universal planetary systems are imagined to be situated on the
body of the purua, still He has nothing to do with the created material ingredients. His
body is eternally in spiritual existence par excellence. The conception of the vir-rpa or
viva-rpa of the Lord is 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 extension of the Lord. The extension
of the power of the Lord in the form of vir-rpa and the Lord Himself are one in one
sense, but at the same time the Lord is different from the mahat-tattva. The potency of the
Lord and the Lord are simultaneously different and non different. The conception of the
vir-rpa, especially for the impersonalist, is thus non different from the eternal form of
the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and
it is stressed here that the eternal form of the Lord is spiritual or transcendental to the
modes of material nature.
The devotees see the transcendental form of the purua who has thousands of legs,
thighs, arms and faces, thousands of heads, ears, eyes and noses, and decorated with
thousands of helmets and earrings. One can understand the transcendent Lord only by
devotional service. The Lord is formless to the neophytes, but He is in transcendental
form to the expert servitor. This second manifestation of the purua is the source of
multifarious incarnations within the universe. From the particles and portions of this form,
different living entities, like demigods, men and others are created.
The purua first creates innumerable universes, and enters each of them as the
second purua. When He saw there was only darkness within the universe, He filled half of
the universe with water from His own perspiration and laid Himself down on that water.

From His navel a stem of the lotus flower sprouted and Brahm took birth there. Brahm
was generated from the mode of passion and Viu became the Lord of the mode of
goodness. From Brahm there is iva, who is in charge of the mode of darkness. All three
namely, Brahm, Viu and iva are incarnations of the Garbhodakay Viu. From
Brahm the other demigods like Daka, Marci, Manu and many others are incarnated to
generate living entities within the universe. Though Garbhodakay Viu acts as the
source, He is equal to many seeds. Therefore, He is called a storeroom or treasure. His
part is Brahm and Brahms parts are Marci and others. By them, the Lord creates the
devats and others.
The Garbhodakay Viu is praised in the Vedas in the hymns of Garbha-stuti
and His plenary portion is the Supersoul of the universe, Krodakay Viu. And all
incarnations within the universe are emanations from Krodakay Viu. In text 5, it is
said while describing the form of Garbhodakay Viu that this form (etan) is the source
and seed of all incarnations, but Prabhupda states that Krodakay Viu is the source
of all incarnations. Because Garbhodakay Viu is the source of Krodakay Viu,
the former can also be glorified as the source of all incarnations.
There are various incarnations like the ll incarnations of Matsya, Krma Varha,
Nsiha, Vmana and others. Then there are gua incarnations of Brahm, Viu and
iva. Lord Viu is non different from the Personality of Godhead. Lord iva is in the
marginal position between the Personality of Godhead and the jva. Brahm is always a
jva-tattva. The highest pious living being is empowered with the potency of the Lord for
creation, and he is called Brahm. When there is no such qualified living being, the Lord
Himself becomes a Brahm. Lord iva is the plenary portion of the Lord, but because he
is in direct touch with material nature, he is not exactly in the same transcendental
position as Lord Viu. The difference between iva and Viu is like that between curd
and milk. Curd is nothing but milk, and yet it cannot be used in place of milk.
The next incarnations are the Manus. Within one day of Brahm there are 14
Manus. Thus there are 14 times 30 times 12 times 100 (504,000) Manus in the duration of
Brahms life. There are innumerable universes, with one Brahm in each of them, and all
of them are created and annihilated during the breathing time of the purua. Some of the
prominent Manus are: Svyambhuva Manu, Svrocia Manu, Vaivasvata Manu (the
present Manu) etc.
Then there are the yuga-avatras, or the incarnations of the millennia, who each
possesses a different color. The colors of the incarnations in Satya, Tret, Dvpara and
Kali yugas are respectively white, red, black (Ka) and yellow (Caitanya). All
incarnations are mentioned in the scriptures and no impostor can be an incarnation. Apart
from the direct incarnations of the Lord there are empowered incarnations. When they
are directly empowered they are called incarnations, but when they are indirectly
empowered they are called vibhtis. Directly empowered incarnations are the Kumras,
Nrada, Pthu, ea, Ananta etc. The vibhtis are described in the Bhagavad gt.
A list of incarnations follows. Note that the words first, second etc are only
enumerating the avatras and not indicating the exact chronology of their appearance. (1)
Garbhodakay Viu first appeared in the material world as the Kumras. The four
Kumras, who being situated in a vow of celibacy, underwent severe austerities for
realization of the Absolute Truth. There are different names of the creations in terms of
the particular types of Brahm. The Kumras appeared in the Kaumra creation of the
material world to teach us bhakti and the process of Brahman realization. They are
empowered incarnations. They are golden in complexion and were born from Brahm.

(2) Appearing from the nostril of Brahm, the supreme enjoyer of all sacrifices
accepted the boar incarnation and lifted the earth from the nether regions of the universe
(Rastala) during the reign of Svyambhuva Manu. He was black in color. The function of
each incarnation is always extraordinary. The boar incarnation took the earth out of the
Plutos region of filthy matter. Though appearing as a boar, the Lord is always
transcendental. Varha appeared again in a white form during Ckua manvantara from
water to lift the earth and pierced the demon Hirayka with His tusks. Hirayka was
born from Diti who was the daughter of Daka, who was the son of the Pracetas during
the reign of Ckua manu. So Varha appeared twice in a day of Brahm. During the first
time, He simply lifted the earth from the ocean, and during the second advent, He killed
Hirayka as well.
(3) In the millennium of the is, the Lord accepted the empowered incarnation
(vevatra) of Nrada, who is a great sage among the demigods. He appeared as the son
of Brahm for spreading devotion everywhere. He collected expositions of the Vedas (the
Pacartra texts) which deal with bhakti and which inspire non fruitive action. All great
devotees of the Lord all over the universe and in different planets and species of life are
the disciples of Nrada. Vysa, the compiler of rmad Bhgavatam is also one of his
disciples. Nrada is the author of Nrada-pacartra, which is an exposition of the Vedas
for the devotional service of the Lord. This work of Nrada trains the fruitive workers to
achieve liberation from the bondage of karma. The materialists do not know how to
obtain eternal happiness in the unconditional state. Nrada gives direction as to how to
use ones present engagement to achieve spiritual emancipation. The Bhagavad-gt also
gives the same solution of serving the Lord by the fruits of ones labor, and this would lead
one to the path of naikarmya or liberation. Appearing in the first kalpa (day) of
Brahms life, the Kumras and Nrada remain thru all the kalpas of Brahms life.
(4) The Lord then became Nara and Nryaa, the twin sons of the wife of King
Dharma. Appearing in her, he became the two sages. They are considered as one avatra.
He undertook severe and exemplary penance to control the senses. The only duty of a
human being is to voluntarily accept penance for the realization of Transcendence. The
Lord is very kind to the fallen souls. He comes Himself or sends His representatives to call
all the conditioned souls back to Godhead. Lord Caitanya also appeared for the same
purpose. The incarnation of Nryaa is still worshiped at Badar-nryaa, on the range
of Himalayas.
(5) Lord Kapila is foremost among perfected beings. He had a brown complexion
and thus was called Kapila by Brahm. He gave an exposition on the creative elements
and metaphysics to suri Brhmaa. There are 24 elements in all. Each and every
element is explained in Skhya philosophy, which explains very lucidly by analysis of
material elements. (6) Datttreya appeared as the son of Atri and Anasy. He spoke on
the subject of transcendence to Alarka, Prahlda and others. Anasy prayed before the
lords Brahm, Viu and iva that they combine together to become her son. Thus
Datttreya was born. He is so called because the Lord being pleased with Atri said I have
given myself to you.
(7) The Lord appeared as Yaja, the son of Prajpati Ruci and his wife kti. He
controlled the period during the reign of the Svyambhuva Manu and was assisted by
demigods called Yamas, who were His sons. During the period of Svyambhuva Manu
there was no suitable living being who could occupy the post of Indra. The Lord Himself
at that time became Indra and ruled the administration of universal affairs.
(8) King abha appeared as the son of King Nbhi and Merudev. 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. The society of humans is naturally
divided into eight by orders and statuses of life the four divisions of occupation namely
the intelligent class, the administrative class, the productive class and the laborer class, and
the four divisions of cultural advancement namely the student life, the householders life,
the retired life and renounced life. Out of these the sannysa order is considered the
highest of all, and a sannys is the guru of all orders and divisions of life. There are four
stages of sannysa also kucaka, bahdaka, parivrjakcrya and paramahasa. The
paramahasa stage of life is the highest stage of perfection and this was revealed by
abha, who was white in complexion.
The Lord as abha instructed His sons to follow the path of perfection by
tapasya, which sanctifies ones existence and enable one to attain spiritual happiness.
Foolish men seek after material sense pleasure as a substitute for real happiness, but all
animals and beasts also enjoy such sense pleasure. The human form of life is meant for
attaining eternal and unlimited happiness by spiritual realization. Those who have been
trained for abstinence in material pleasures are called dhra, or men undisturbed by
senses. Only these dhras can accept the orders of sannysa, and gradually rise to the
status of paramahasa, which is adored by all members of the society.
(9) Prayed for by the sages, the Lord accepted the body of a king (Pthu), who
cultivated the land to yield produces, and for that reason the earth was beautiful and
attractive. He appeared from the right arm of King Vea in a golden complexion. Because
he milked herbs and other things from the earth, he is considered the most desirable of the
avatras. Before Pthu, there was a great havoc of maladministration due to the vicious
life of His father. The brhmaas dethroned the king and prayed for the Lord to appear.
The brhmaas, however, do not occupy the royal throne because they have much more
important duties for the welfare of the public.
(10) When there was a complete inundation after the period of Ckua Manu, the
Lord accepted the form of a fish (Matsya) and protected the person who would be
Vaivasta Manu, keeping him up on a boat. Also the future seven sages remained in the
boat. Matsya tied the boat to the pinnacle of the Himlayas and disappeared. When the
waters receded, the Manu and the sages performed their respective services. rdhara
Svm says there is not always a devastation after the change of every Manu, but this
illusory inundation took place to show some wonders to King Satyavrata. But Jva
Gosvm and Vivantha Cakravart hkura have given proofs from various scriptures to
show that there is always a devastation after the end of each and every Manu. Matsya
appeared twice in this day of Brahm. The first time during the rule of Svyambhuva
Manu, after killing the demon Hayagrva who had stolen the Vedas, He recovered them.
At the end of Ckua manvantara, He showed mercy to Satyavrata by putting him on a
boat with other things. It should be understood that Matsya will appear at the end of every
Manvantara, and thus there will be 14 appearances of Him.
(11) The Lord took the form of a tortoise (Krma), whose shell served as a pivot
for the Mandarcala Hill, which was used as a churning rod by the demigods and demons.
Once both the atheists and the theists were engaged in producing nectar from the sea so
that all of them could become immortal by drinking it. This was when the Lord appeared
as a tortoise. The Padma Pura says that the Krma who held up the Mandara mountain
also picked up the earth from the lower regions on the request of the devats. Viu-
dharmottara says that the Krma who held up the earth appeared at the beginning of the
day of Brahm and then appeared to hold up the mountain during the Ckua era. (12)
The Lord appeared as Dhanvantari to bring a pot of nectar. He appeared once during

Ckua era holding nectar from the churning of ocean in a pot, and started the yurveda,
and appeared again the Vaivasvata era as the son of Krja with the name Dhanv.
(13) The Lord allured the atheists by the charming beauty of a woman (Mohin)
and gave nectar to the demigods to drink. He appeared twice once for bewildering the
demons and once for pleasing iva. (14) The Lord appeared as Nsiha and bifurcated the
body of Hirayakaipu with His nails just as a woodcutter breaks erak grass. He
appeared in the Ckua era before the churning of the ocean and the appearance of
Krma. Krma, Dhanvantari, Mohin and Nsiha appeared during the Ckua
manvantara.
(15) The Lord assumed the form of a dwarf-brhmaa (Vmana) and visited the
arena of sacrifice arranged by King Bali. He simply asked for a donation of three steps of
land, although at heart He was desiring to regain the kingdom of the three planetary
systems, which were taken over from the demigods by Bali. The Lord can bestow upon
anyone the kingdom of the universe and He can also take away the kingdom of the
universe on the plea of begging a small piece of land. Vmana appears thrice in the day of
Brahm. The first time during the Svyambhuva era, he went to the sacrifice of the king of
the demons called Vskali, who drove Indra away from his kingdom. The Lord took three
steps to recover the kingdom, and Vskali requested to be killed by the Lord to get
liberation. During the Vaivasvata era, Vmana went to the sacrifice of Dhundhu.
Dhundhu got power from Brahm and drove the devats from Svarga who fled to
Brahma-loka. Dhundhu wanted to drive them away from Brahma-loka too and was
advised by ukrcrya to perform 100 horse sacrifices to gain entrance into Brahma-loka.
Vmana then appeared and begged three steps of land from Dhundhu. In the seventh
yuga cycle of Vaivasvata era Vmana was born to Aditi and Kayapa. All three forms
appeared to take away land and then give them away.
(16) The Lord as Bhgupati annihilated the katriyas 21 times being angry with
them because of their rebellion against the brhmaas. He appeared in a golden
complexion from Reuka and Jamadagni in Vaivasvata era. The katriyas are expected to
rule the planet by the direction of the brhmaas, who give direction in terms of the books
of revealed knowledge. Whenever there is disobedience on the part of the katriyas
against the orders of the learned brhmaas, they are removed by force to make way for
better administration.
(17) Vysa appeared in the womb of Satyavat thru Parara Muni, and he divided
the one Veda into several branches and sub-branches, seeing that the people in general
were less intelligent. Originally the Veda is one. But Vysadeva divided it into four,
namely Sma, Yajur, g and Atharva, and then again they were explained in different
branches like the Puras and the Mahbhrata. In the present age of Kali people are
ignorant and the higher classes of men do not undergo the purificatory processes called
saskras. Thus Vysa divided the Vedas into various branches for the sake of the less
intelligent dvija bandhus, dras and women. In Viu Pura and other scriptures, He is
considered directly the Lord. In the Nryaya of Mahbhrata it is said a sage of the
name Apntaratam became Vysa. This means he merged into the vara form of the
Dvaipyana or that he was an aa of Viu. Because of this some say he was an
vevatra. In this case a jva merges with the Lord and performs the function of Vysa
or an aa of the Lord acting like a jva performs the functions. In the case of Kumras
and Nrada, the Lord simply bestows special powers on a jva.
(18) The Lord appeared as King Rma with a green complexion of fresh durv
grass. He appeared during the Tret yuga of the 24
th
yuga cycle of Vaivasvata era. In order
to please the demigods, He exhibited super human powers by controlling the Indian ocean

and then killing the demon Rvaa. His show of great power can be seen even today at
Sethubandha. Sometimes the demons and atheists become vary famous due to
advancement of material civilization and they challenge the established order of the Lord.
Different classes of human beings are accommodated in different planets for particular
purposes mentioned in the codes of the Lord. Thus attempting to go to the other planets
by material means is a challenge to the established order. This was done by Rvaa also
who wanted to deport ordinary men to the planet of Indra without consideration of the
necessary qualifications. He challenged Lord Rma and kidnapped His wife, St. Rma
took up Rvaas challenge and killed him. Just as the Lord can make gigantic planets
float in the air, He prepared a stone bridge on the sea without any supporting pillar. This
is a display of the power of God. Rma is considered Vsudeva, Lakmaa is Sakaraa,
Bharata is Pradyumna and atrughna is Aniruddha. In Padma Purna, Rma is considered
as Nryaa with Lakmaa as ea, Bharata as conch and atrughna as cakra.
(19, 20) The Lord advented Himself as Lord Balarma and Lord Ka in the
family of the Yadus, and removed the burden of the world. The specific mention of the
word bhagavn in this text indicates that the Balarma and Ka are original forms of the
Lord. Ka, dark in complexion with two and four hands, appeared with Devak as
mother and Vasudeva as father. Lord Ka is not an incarnation of the purua, but
directly the original Personality of Godhead, and Balarma is His first plenary
manifestation. Some explain that Garbhodakay Viu took a black and white hair from
His head, and these became Ka and Balarma. This is not correct.
Balarma appeared from two mothers, Devak and Rohi, and one father
Vasudeva. He had a white complexion like new camphor and wore dark blue cloth. He is
Sakaraa, who becomes ea. ea is of two kinds: He who holds up the universe is
called Sakaraa because Sakaraa empowers him (a jva). Taking the form of the bed
(as vara, not jva), He identifies Himself as a friend and servant of Viu.
(21) Then in the beginning of Kali yuga, the Lord would appear as Lord Buddha in
the province of Gay, for the purpose of deluding those who are envious of the theist. He
is pinkish in color with two hands and appears in the village called Dharmraya. rmad
Bhgavatam was composed prior to the beginning of Kali yuga (about 5000 years ago),
and Buddha appeared about 2600 years ago. Therefore His appearance is foretold here.
There are many such prophecies, and they will indicate the positive standing of
Bhgavatam, which is without trace of mistake, illusion, cheating and imperfection, which
are the four flaws of all conditioned souls.
At the time when Buddha appeared, people were in general atheistic and indulged
in animal killing on the plea of Vedic sacrifice. Lord Buddha preached non-violence and
said he did not believe in the Vedas. The atheists followed his principle and were trained
in moral discipline and non violence, which are the preliminary steps for proceeding
further on the path of God realization. Those who did not believe in God kept their faith
in Buddha, who himself was an incarnation of God, and thus the faithless were made to
believe in God.
When the Vedas are not accepted thru the authoritative disciplic succession, the
casual readers of the Vedas are misled by the flowery language of that system of
knowledge. Thus they are bewildered. To them the ritualistic ceremonies are considered
to be all in all. They have no depth of knowledge. But the purpose of the Vedas is to lead
one gradually to the Supreme Lord. The whole theme of the Vedas is to know the Lord,
the individual soul, the cosmic world and the relation between all these items. When the
relation is known, the relative function begins, and as a result one goes back to Godhead.
To the bewildered, Lord Buddha is the emblem of theism. He therefore first of all wanted

to check the habit of animal killing. There are two types of animal killers. The soul is also
sometimes called the animal. Therefore, both the slaughterers of animals and those who
have lost the identity of soul are animal killers.
Only the animal killer cannot relish the transcendental message of the Supreme
Lord. It is nonsensical to say that animal killing has nothing to do with spiritual
realization. Many so-called sannyss have sprung up in Kali yuga who preach animal
killing under the garb of the Vedas. The animal sacrifice mentioned in the Vedas is
different from the unrestricted animal killing in the slaughterhouse. Because the demons
put forward the evidence of animal killing in the Vedas, Lord Buddha superficially denied
the authority of the Vedas. This was 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 brotherhood, peace, justice and equanimity. Technically Buddhas
philosophy is called atheistic because there is no acceptance of the Supreme Lord and the
denial of the authority of the Vedas. But this is an act of camouflage by the Lord. Lord
Buddha preached the preliminary principles of the Vedas in a manner suitable for the
time being. He and akara both paved the path of theism, and later on Vaiava cryas
led the people on the path back to Godhead.
(22) At the conjunction of two yugas, Lord Kalki will appear as the son of Viu-
yaa. He is an vevatra. At this time the rulers of the earth will have degenerated into
plunderers. This is another foretelling. Kalki will appear at the end of Kali yuga and
beginning of Satya yuga. Vasudeva who previously appeared as Manu and Daaratha will
become Viu-yaa, as the father of the Lord. Some say that Buddha and Kalki appear in
every Kali yuga.
(23) The Lord appeared as Hayagrva in a sacrifice performed by Brahm. He
killed the demons Madhu and Kaiabha, who stole the Vedas from Brahm, and the Lord
again produced the Vedas from His nostrils. (24) Hasa spoke bhakti yoga and
knowledge concerning the Lord along with the svarpa of the jva to Nrada, Kumras
and others. He appeared from the water as a swan.
(25) Pni-garbha or Dhruva-priya appeared before Dhruva and awarded him the
Dhruva planet. Those dwelling above Dhruva-loka like Bhgu and those dwelling below
such as the seven sages praise the planet. This avatra is not mentioned by name in the
second canto 7
th
chapter where a list of incarnations is given. But His activity of blessing
Dhruva is mentioned in 2.7.8. and this cannot be attributed to any of the other avatras
listed there. Because Pni-garbhas actions are mentioned as taking place in the
Svyambhuva manvantara in tenth canto (10.3.32), the avatra who gave benedictions to
Dhruva should be equated with Pni-garbha, according to Rpa Gosvm.
The 13 avatras: Kumras, Nrada, Varha, Matsya, Yaja, Nara-Nryaa,
Kapila, Datttreya, Hayagrva, Hasa, Pni-garbha, abha and Pthu, all appeared
during Svyambhuva manvantara. Varha and Matsya appeared again in Ckua
manvantara, although Matsya appears after every manvantara. The eight avatras:
Vmana, Paraurma, Rma, Vysa, Balarma, Ka, Buddha and Kalki appear in
Vaivasvata manvantara.
The 25 avatras listed are called kalpvatras because they generally appear once
in every kalpa (day) of Brahm. Of course some like Varha, Matsya and others appear
more than once.
The incarnations of the Lord are innumerable, like rivulets flowing from
inexhaustible sources of water. The Lord manifests as many incarnations as there are
species of life to maintain the faithful and to annihilate the faithless. The Lord incarnates
as Lord Caitanya in Kali yuga in the garb of a devotee. All incarnations are distinguished

by specific extraordinary feats which are impossible for the living being to perform. Some
incarnations mentioned above are plenary portions of the Lord. The Kumras are
empowered with transcendental knowledge, Nrada with devotional service, Pthu with
executive function and so on. The Matsya incarnation is a plenary portion.
The word asakhyey means not countable. However, there is another meaning:
not well known (asamyak khyta). Some like the puruvatras are well known. Others
are not so well known. Prahlda confirms in SB 7.9.38 that the Lord appears covered
(channa) in Kali yuga and so is not well known. This indicates Mahprabhu.
After listing the avatras, the vibhtis of the Lord are enumerated as the sages,
Manus, devats, powerful humans (sons of Manu) and Brahms sons, the Prajpatis.
All the above mentioned incarnations are either plenary portions or portions of
the plenary portions of the Lord, but Lord r Ka is the original Personality of
Godhead. All of them appear whenever there is a disturbance created by the atheists, and
the Lord appears to protect the theists. All incarnations mentioned and not mentioned
here, who are portions of Mah-Viu or empowered jvas, create happiness (mdayanti)
in the world whenever (yuge yuge) it is afflicted (vykulam) by the demons (indrri) and
their ideas. But Ka is the ultimate form of Bhagavn. Here Ka is distinguished from
other incarnations. He is counted among the avatras, because He descends from His
abode to this world. Sometimes He comes Himself, and sometimes He sends His plenary
portions. Originally the Lord is full of all opulences. When they are partly manifested thru
the plenary portions or parts of the plenary portions, certain manifestations of His
different powers are required for their particular functions.
Some of the aas are Matsya, Krma etc, and some of those who are kal are the
Kumras, Nrada and other vevatras. Kumras are invested with knowledge and
Nrada is empowered with bhakti. Pthu and Paraurma are also empowered
incarnations, invested with kriy-akti (action). At the end of Kali yuga, Vsudeva enters
into Kalki. Some are invested with great powers and are called avatras, whereas those
with less powers such as Marci are called vibhtis. All these forms are parts of the first
purua described (Mah-Viu). Ka, who is Bhagavn, the avatr, is the source of this
purua as explained in 1.3.1, where it is said that Bhagavn accepted the form of the
purua.
Lord Paraurma and Lord Nsiha displayed unusual opulence (power) by
killing the disobedient kings 21 times and killing the powerful demon Hirayakaipu
respectively. But even the demon was cut into small pieces by the nails of Lord Nsiha.
The Lords empowered incarnation Nrada and indirectly empowered Lord Buddha
created faith in the mass of people by showing dharma. The incarnations of Rma and
Dhanvantari displayed His fame, and Balarma, Mohin and Vmana displayed His
beauty. Datttreya, Matsya, Kumra and Kapila exhibited His transcendental knowledge.
Nara and Nryaa exhibited His renunciation. Thus different incarnations manifested
different features, but Lord Ka exhibited the complete features of Godhead. And the
most extraordinary feature exhibited by Ka was His internal energetic manifestation of
His pastimes with the cowherd girls.
Lord Ka is the source of all incarnations. All the symptoms of the Supreme
Truth in full are present in the person of Lord r Ka, and in Bhagavad gt the Lord
emphatically declares that there is no truth greater than Him. The word svayam is
particularly mentioned here to confirm that Ka has no other source than Himself, and
it signifies the supremacy as the summum bonum. Ka is one without a second. He has
expanded Himself as svayam-rpa, svayam-praka, tad-ektm, prbhava, vaibhava,

vilsa, avatra, vea and jvas, all provided with innumerable energies just suitable to the
respective personalities.
The summum bonum has 64 principal attributes. All the expansions or categories
of the Lord possess only some percentages of these attributes. Ka is the possessor of
these attributes cent percent. And His personal expansions up to the categories of the
avatras who are all viu-tattva, possess up to 93 percent of these attributes. Lord iva,
who is neither avatra nor vea, nor in between them, possesses almost 84 percent of the
attributes. But the jvas possess up to 78 percent of the attributes. In the conditioned state,
the living being possesses these attributes in very minute quantity, varying in terms of the
pious life of the living being. Brahm, the most perfect of living beings, has these 78
percent of the attributes in full. The perfection of a human being is to develop these
attributes up to 78 percent in full. A living being can never become God, but can become a
Brahm in due course of time. By developing 78 percent of the attributes in fullness, a
living being can enter the planet of Kaloka, which stands above all spiritual planets.
Now how can we establish Ka is the complete form of God on the basis of one
statement when there are apparently other statements that refute this. For instance SB
10.1.2 says to describe the wonderful activities of the expansion of Lord Viu, who
appeared in the Yadu dynasty (tatra amenvatrasya vior). SB 10.2.41 says the
Supreme Lord Himself as an expansion is now within the womb of Devak (amena skd
bhagavn).
In the beginning of Bhgavatam, this chapter concerning the appearance of the
Lord is called a stra, since it threads together statements concerning all avatras. And in
this chapter this verse 1.3.28 is a paribha-stra, which supplies a general definition for
the whole work. A paribha-stra regulates something that is not otherwise regulated; it
creates a rule or restriction where none existed previously. A books paribha-stra acts
as a lens thru which the entire book can be seen. It dictates how all succeeding points in
the book should be interpreted. In a lengthy Sanskrit work containing many indirect
meanings, the authors true and consistent intention can be understood thru the books
paribha-stra. Both Jva Gosvm and rdhara Svm accept this verse as the paribha-
stra of Bhgavatam. Thus wherever avatras are described in the Bhgavatam, others
should be knows as expansions of the puruvatras, but Ka should be known as
svayam bhagavn. Thus the above objection that Ka is an aa is addressed.
This scripture is named Bhgavatam because it explains r Ka as the Original
Personality of Godhead (svayam bhagavn). Almost half the book is dedicated to
descriptions of Ka. And the tenth canto especially deals exclusively with Ka in 90
chapters. No other incarnation is described in such detail in the book.
The many exalted hearers and speakers of rmad-Bhgavatam present a single,
unified conclusion: r Ka is the Original Personality of Godhead. r Ka is
repeatedly described in the 18,000 verses of rmad-Bhgavatam and He is described at
great length in the First, Tenth, and Eleventh Cantos.
In the Second Canto, Lord Ka is described as the Supreme Personality of
Godhead in the account of the conversation between Brahm and Nrada. In the Third
Canto, Lord Ka is also described in the account of the conversation between Vidura
and Uddhava. In the Fourth Canto, Lord Ka is elaborately described, and the following
verses: "That Nara-Nryaa i, who is a partial expansion of Ka, has now appeared
in the dynasties of Yadu and Kuru merged into the forms of Ka and Arjuna
respectively, in order to mitigate the burden of the world." (rmad-Bhgavatam 4.1.59),
and "Pthu Mahrja was a powerful incarnation of Lord Kas potencies; consequently
any narration concerning His activities is surely very pleasing to hear, and it produces all

good fortune". (rmad-Bhgavatam 4.17.6) may be presented as evidence to show that r
Ka is the actual subject described in the verses of the Bhgavatam.
In this connection we may also quote the following verse from the Fifth Canto of
rmad-Bhgavatam (5.6.18): "My dear king, the Supreme Person, Mukunda, is actually
the maintainer of all the members of the Pava and Yadu dynasties. He is your spiritual
master, worshipable Deity, friend, and the director of your activities." The description of
r Ka is also found in the Sixth Canto. The following verse (rmad-Bhgavatam
6.8.20) may be quoted in this connection: "May Lord Keava protect me with His club in
the first portion of the day, and may Govinda, who is always engaged in playing His flute,
protect me in the second portion of the day."
That r Ka is the Supreme Personality of Godhead is also described in the
conversation between Nrada Muni and Mahrja Yudhihira recorded in the Seventh
Canto of rmad-Bhgavatam. The unequalled power and opulence of r Ka is
described in the Eighth Canto of the Bhgavatam. In this Canto we find the story of
Klanemi, a demon killed by Lord Viu, who is never defeated by anyone. When killed
by Lord Viu, the demon Klanemi did not attain liberation, but again appeared in the
material world as King Kasa. When that same demon was again killed by Lord Ka,
the same demon immediately became liberated. From this account we may understand
that demons directly killed by Lord Ka immediately attain liberation, although
demons killed by Lord Viu, or other forms of the Lord, do not necessarily attain
liberation. By this we may see the singular power and greatness of Lord Ka.
r Ka is certainly the central theme of the Ninth and Tenth Cantos of the
Bhgavatam, and even at the very end of the Bhgavatam we find the following quote
(rmad-Bhgavatam 12.11.26): "O Ka, O friend of Arjuna, O chief among the
descendants of Vi, you are the destroyer of those political parties which are disturbing
elements on this earth. Your prowess never deteriorates. You are the proprietor of the
transcendental abode, and You are glorified by the gops of Vrajabhmi, who have all
become Your maidservants. To hear Your transcendental glories brings the supreme
auspiciousness. O Lord, please protect us, who are Your dependant servants."
One should not state a predicate before its subject. Thus kas tu bhagavn means
that Ka (the subject) fulfills completely the qualities inherent in Bhagavn, the
predicate. It does not mean that Ka is another form of Bhagavn. Thus it means Ka
alone is Bhagavn, the basis of every other form. This is made clear by the word svayam.
This means Ka is superior to the puruvatras called Bhagavn and even to Mah-
Nryaa.
SB 10.1.23 says that skd-bhagavn Ka, who has full potency (purua para),
will appear in the house of Vasudeva. Brahm speaks these words (vasudeva-ghe skd
bhagavn purua para), originally spoken by Krodakay Viu to him, to the
demigods. So Ka is not Krodakay. He is not Garbhodakay because He is called
para-purua, the supreme purua, whereas Garbhodakay is the second form of the
purua. Is Ka then Mah-Viu, the first purua? No, because He is called bhagavn. Is
He then the Lord of the spiritual sky, Nryaa? No, because He is called skt-
bhagavn, the form of Bhagavn who is not dependent on any other person.
In Chandogya Upaniad (3.12.6) the purua is said to be greater than Brahman. In
3.14.1 it is said that everything is Brahman. After these descriptions of Brahman and the
purua, Ghora Agirasa in 3.17.6 says to Ka, the son of Devak, that at the moment of
death a knower of Brahman should meditate on the following truths: Thou art the
imperishable, Thou art the changeless reality and Thou art the source of life or the
essence of pra. This highest knowledge of Brahman, having drunk of which one never

thirsts again, was said by Ghora to Ka. This implies that the knower of Brahman should
meditate on Ka being the imperishable, the changeless and source of life because
Ghora is addressing Ka with the word Thou. Vivantha Cakravart quotes
Chandogya 3.12.6 and 3.14.1 and then says everything is summarized by saying kya
devak-putrya: the purua is subservient to Ka, the son of Devak. (There are some
who do not accept this verse as referring to Lord Ka since it seems like Ghora Agirasa
is instructing Ka to meditate on the three statements, with the Thou referring to
Brahman).
The Bhad-rayaka Upaniad (1.4.1) says tmaivedam agra st purua-vidha
indicating that Ka existed even before the appearance of the purua incarnation. In
Bhagavad gt (15.18) Ka says that He is superior to purua-kara and purua-akara.
The akara-purua or Mah-Viu throws His glance over prakti, but the Puruottama
existed even before that.
Since there are many different avatras and Ka Himself has two-armed and
four-armed forms, and as well displays ages such as kaumra and kaiora, and they are all
said to be eternal, still it does not mean there are many Gods. SB 10.40.7 says He is one
God manifested as many. The jva at different times in sasra shows different temporary
forms with less or more power, but the one Supreme Lord by His inconceivable energy
can simultaneously have infinite eternal forms which are not different from Him. The jvas
show infinite variety simply because there are infinite jvas. The Lord shows infinite
variety of forms by being one person. Thus when the jva sees the Lord, he perceives the
Lord as if there are many Lords, like jvas.
The Mah-varha Pura says that all the forms of the Lord are eternal, appearing
constantly within the material world with bodies of Paramtm, without any destructible
elements made of prakti. Though the forms are perfect and complete, they are called
aa because they display only various degrees of the Lords qualities such as sweetness,
power and mercy. Real completeness means fully displaying all the powers which takes
place in the a. And SB 3.8.4 also says that Lord Sakaraa meditates upon His
Supreme Lord, Vsudeva. There is nothing contradictory if there are differences between
the a and aa, since the Lord is spiritual substance. There are two types of aas, the
expansions of the Lord and the jvas.
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. In the gt it is said
that one who knows the principles of the transcendental birth and activities of the Lord
will go back to Godhead after leaving ones body. Thus the birth and activities of the Lord
are not ordinary. Only one who goes deep into the matter by spiritual devotion can
understand the mystery of the Lord.
Next Sta describes the vir form of the Lord. The conception of the vir
universal form of the Lord, as appearing in the material world, is imaginary. It is to enable
the less intelligent to adjust to the idea of the Lords having form. But factually the Lord
has no material form. The act of perceiving the Lords form in matter is simply presented
to materialistic persons to help them bridge the gap between matter and spirit. The
concept of the universal form is meant to help them take the ultimate step of accepting
Kas eternal, spiritual form. The universal form of the Lord is particularly not
mentioned along with the various incarnations of the Lord because all the incarnations of
the Lord are transcendental.
The vir rpa is conceived for the neophytes. In that form the material
manifestations of different planets have been conceived as His legs, hands etc. The
neophytes cannot conceive of anything beyond matter. The material realm composed of

collective and individual universes is a material form of the Lord who has a spiritual form
of consciousness, and is devoid of a material form. This material form is composed of the
guas and the elements from mahat-tattva to earth situated on the Paramtm as its basis.
As Supersoul, the Lord is within each and material form, but the outward material form is
an imagination, both for the Lord and the living being. The present forms of the living
beings are also not factual. The material conception of the body of the Lord as vir is
imaginary. Both the Lord and the living beings are living spirits and have original spiritual
bodies.
Just as unintelligent people attribute clouds to be the sky and particles of dust to
be the air, so they see the universe, the visible form of the Lord, as the Lord. Clouds and
dust are carried by the air, but less intelligent people say that the sky is cloudy and the air
is dirty. Similarly, they also implant material bodily conceptions on the spirit self. Despite
appearances and common speech, clouds and sky remain forever separate. With material
eyes we cannot see the Lord, who is all spirit. What is seen and controlled by the Lord (the
universe) is attributed to be the seer or the controller, the Lord, who is actually invisible.
The foolish thinks the universe is the Lord.
We look to the outward covering of the body or subtle mind of the living being,
but we cannot see the spiritual spark within ones body. So we have to accept the living
beings presence by the presence of his gross body. Similarly, those who want to see the
Lord with their present material eyes are advised to meditate on the gigantic external
feature called the vir-rpa. For instance, when the President goes out in his car, we say
There is the President. We identify the car with the President. Similarly, those who want
to see God are shown first the material cosmos as the form of the Lord, although the Lord
is within and without. Though sky and air are invisible we see the sky because it is blue or
the air because it is dusty. Similarly, the Lord, visible as the universe, is worshiped by the
yogs situated at the beginning stage of practice.
Sta then describes the next step in spiritual understanding: materialist to spiritual
impersonalist. Beyond this gross conception of form is another, subtle conception of form
which is without shape and is unseen, unheard and unmanifest. Superior to the gross
universal form is that form which is invisible, devoid of specific bodily parts, since it
cannot be seen or heard. This is like the subtle body of the jva, which is the instrument of
rebirth for the jva.
There are two concepts explained here. First, a learned soul sees beyond the ever
shifting material varieties to the one, all pervading, non dual spiritual substance called
Brahman. Secondly, beyond the gross material body with which a living entity identifies is
something subtle, eternal and spiritual. Beyond the gigantic body of the Lord, there is also
a conception of His subtle form. Just as yogs worship the visible form of the universe as
the Lord, even though it is material, other yogs worship a subtle form of the universe as
the Lord, even though it is also material. The wise do not accept these two forms of the
Lord since they are composed of matter.
The subtle form is invisible because it is devoid of specific forms. The gross body
of the jva is his false designation for enjoyment in this world. Why do we need to make
another false designation? Because by this subtle body the jva takes repeated births,
which would otherwise be impossible. These forms are attributed to the Lord, but are not
actually the Lord because both the gross and subtle bodies are material. Their souls are
the jvas individually and collectively. It is said that the universal form of matter,
Hirayagarbha (the form of the collective jvas), as the cause of the universe is false.
But all these gross or subtle conceptions of the body are in relation with the living
beings. The living being has his spiritual form beyond this gross material or subtle psychic

existence. When the gross body is not acting when the living being is sound asleep, we
know that he is within the body. So his passing away when the body dies does not mean
that there is no existence of the soul. The Lord is eternally existent in His transcendental
form, which is neither gross nor subtle like that of the living being. All such conceptions of
Gods body are imaginary. The spiritual form of the living being is conditioned only by his
material contamination. (The summary of these few paragraphs regarding the vir form is
this: The neophytes conceive of the Lord as having a material form in the shape of the
universe. Being attached to material forms, they implant bodily conceptions of the self.
They also conceive of a subtle form of the Lord. All these conceptions of the material
forms of the Lord, be it gross or subtle, are imaginary. The living being also has his eternal
spiritual form beyond all gross and subtle bodies).
When a person understands 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. When the gross and
subtle material forms, which are impositions on the soul in ignorance, are removed by the
realization of the devotees, one can realize Brahman. This means that the non material
form of the Lord is not removed. 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 coverings take
place due to ignorance. Such coverings never take place in the Lord. When the coverings
are removed from the jva, the jva can see Brahman and knowing this convincingly is
called liberation or seeing the Absolute.
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 one identifies with
the body, but when one meets the self by proper culture, the activities of the self begin.
One achieves self realization not by artificial means but under the lotus feet of the Lord.
When the living being desires to enjoy material energy, the Lord in the heart covers the
living being with forgetfulness, and thus the living being misinterprets the gross and subtle
body to be his own self. And by culture of knowledge, when the living being prays to the
Lord for deliverance from forgetfulness, the Lord, by His causeless mercy, removes the
illusory curtain, and thus the living being realizes his own self. He then engages in the
service of the Lord, and all this is executed by the Lord either thru His external potency or
directly by the internal potency.
If the illusory energy subsides and the living being becomes fully enriched with
knowledge by the grace of the Lord, then he becomes enlightened with self realization and
becomes situated in his own glory. The wise understand that such a person is worthy of
worship. The Lord reveals Himself unto that person whom He alone chooses. If my
withdraws her influence, then the Lord favors the devotee. Or when my withdraws her
influence, the jva thinks of the Lord. The transcendental energy of the Lord acts
according to His omnipotency. The same energy acts as His external, internal and
marginal energies, and He can perform anything and everything thru these energies. He
can turn the external energy into internal by His will. Thus by His grace the external
energy, which is employed in illusioning the living beings, 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 soul make progress on the path of self realization.
The external energy which bewilders the living being is turned into internal
potency by the will of the Lord to lead the living being to eternal life. The Lords external
energy which facilitates our illusion can also carry us closer to Ka. Parkit instructs us
how to respond to the external energy, so that it will bring us closer to Ka. When the
sages son cursed Parkit to die in seven days, the king accepted it, for he ever remained

receptive to Kas desire. When one responds properly, the external energy acts as
internal energy. When Duryodhana insulted Vidura, Vidura perceived Kas mercy thru
the insults.
By gaining spiritual knowledge one becomes free from the ignorance of identifying
with the gross and subtle bodies. This allows one to see the Lord. When the illusory
energy subsides, ones spiritual form becomes manifest. Then we can understand that the
Lords forms and pastimes are filled with bliss. Thus rejecting the two versions of the
universal form, learned men describe the births and activities of the unborn and inactive,
which is undiscoverable even in the Vedas or which is the highest subject of the Vedas. He
is the Lord of the heart. This is the Paramtm feature of the Lord. Although not born,
the Lord appears as many. By His nature all His actions are endowed with knowledge and
strength.
Both the Lord and the living entities are essentially spiritual. Both of them are
eternal, and neither of them has birth and death. The difference is the living beings are
bound by material laws and so suffer birth and death. But the so-called appearance and
disappearance of the Lord are not actions of material nature, but are demonstrations of
His internal potency. They are described by great sages for the purpose of self realization.
In the rutis it is said that the birthless appears to take birth. The Supreme has nothing to
do, but everything is done by Him naturally, as if done automatically. Though the
appearance and activities of the Lord are confidential even to the Vedas, He still displays
them 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.
The Lord is the master of the six senses and contacts the six sense objects (sound,
touch, form, taste, smell and thought) but is not attached to them. He is fully omnipotent
with six opulences and experiences happiness arising from them. He creates, maintains
and destroys the universes without being in the least affected. He is within every living
being and is always independent. The Lord is called the amogha-lla (whose glories are
spotless), which indicates there is nothing lamentable in His creation. He is full with six
opulences namely wealth, power, fame, beauty, knowledge and renunciation. Thus He is
the master of the senses. He creates the universes to reclaim the living beings who are
within them suffering threefold miseries, maintains them, and in due course annihilates
the universes without being affected by such actions. Just as one smells odor without being
connected with the odorous article, the Lord is connected with material creation
superficially.
Someone may say that the Lords pastimes are manifestations of material illusion
and they only appear to be spiritual under the influence of devotion to the Lord. But that
is not true. The Lords pastimes are spiritual. The foolish with skill in jna or yoga cannot
know the transcendental 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 in their words. The Absolute Truth is beyond the expression of ones
mind and speech.
To the layman the Lord and His activities are mysterious. The fruitive workers
have no information of the Absolute Truth, and the mental speculators try to know Him
by their own minds. And for all these men, the Lord is a mystery. Being deceived by the
jugglery of the Lord, the non devotees remain always in ignorance. The mental speculators
are a little more progressive than the fruitive workers, but because they are also within the
grip of illusion, they take it for granted that anything which has a form, name and activities
is but a product of material energy. Thus in ignorance they think that the Supreme is

formless, nameless and inactive. The ignorant men consider the Lord simply as one of the
great personalities of the world, and are thus misled by illusion. The person ignorant of
drama cannot understand the names and forms indicated by the actor thru theatrical
gestures of the hands and poetic words indicating the moon or the lotus. Thus he does not
appreciate the drama and says there is no rasa. The person in knowledge directly
experiences rasa, which pervades all his senses and heart.
Only those who render unreserved, uninterrupted, favorable service unto the scent
of the lotus feet of Ka, who carries the wheel of the chariot in His hand, can know Him
in full glory and transcendence. Here Sta describes the pinnacle of realization of the
Absolute Truth: Bhagavn, r Ka. Being freed from the reactions of karma and mental
speculation, the pure devotees can understand the transcendental name, form and
activities of the Lord. Everyone within the creation of the Lord is rendering service to the
Lord indirectly or directly. Those who render service indirectly are being forced by the
illusory energy of the Lord and thus they render service unfavorably. But those who
render service directly under the direction of His beloved agent are rendering service unto
Him favorably. These devotees can enter into the mysterious region of transcendence by
the mercy of the Lord. The mental speculators remain in darkness all the time. The Lord
Himself guides the pure devotees toward the path of realization because of their constant
engagement in the loving service of the Lord in spontaneous affection.
Only by making such inquiries as those done by the sages headed by aunaka, can
one be successful, for such inquiries invoke love unto the Personality of Godhead, who is
the proprietor of all the universes, and guarantee immunity from repeated birth and death.
The word Bhagavn also means he who knows knowledge and ignorance. Thus
bhagavanta means knowledgeable sages (like aunaka) rather than great devotees, since
they were not so advanced. Only the devotees can know the Lord to a considerable extent
and so they are perfectly cognizant of all spiritual knowledge. The Personality of Godhead
is the last word in the Absolute Truth. Impersonal Brahman and Supersoul are included in
the knowledge of the Personality of Godhead. So one who knows the Lord can
automatically know about Him, His multi potencies and His expansions.
Why the Bhgavatam is so potent is explained next. The rmad Bhgavatam is the
literary incarnation of God, and it is complied by Vysadeva, the incarnation of God. It is
meant for the ultimate good of all people, and it is all-blissful and all-perfect. Lord
Caitanya said that Bhgavatam 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 Lord. Bhgavatam is non different from Lord r Ka, and should be
worshipped as respectfully as we worship the Lord. We can have all the transcendental
light of the Supreme Brahman, from the recitation of rmad Bhgavatam, provided it is
received thru the medium of the transparent spiritual master. Svarpa Dmodara
Gosvm, the private secretary of Lord Caitanya, advised all devotees to study
Bhgavatam from the person Bhgavatam. Bhgavatam carries with it all the blessings of
Ka that we can expect from His personal contact.
Sta describes the disciplic succession thru which he heard the Bhgavatam. Vysa
delivered it to his son after extracting the cream of all Vedic literatures and histories of the
universe. Vysas effort of churning the Vedas was successful, and ukadeva, though the
best of the self realized souls, took it with greed because of its wonderful taste. The foolish
accept history of the world only from the time of Buddha, or since 600 B.C., and prior to
this period all histories mentioned in the scriptures are taken as fiction. That is not a fact.
All the stories mentioned in the Puras and Mahbhrata are actual histories, not only of
this planet but also of millions of other planets within the universe. Considering the

different situation of different planets and also time and circumstances, there is nothing
wonderful in the stories of the Puras. The great is like Vysa had no business putting
some imaginary stories in their literatures.
In the Bhgavatam historical facts of different planets have been depicted. The
special significance of these histories is that they are all connected with the activities of the
Lord in a different time and atmosphere. Vysa, being a great authority, delivered the
message first to his son ukadeva Gosvm, who is the topmost of all self realized souls.
One should accept it from a representative of uka and not from a professional man who
makes a living out of reciting Bhgavatam. The purpose of all the Vedas is to know Lord
Ka. rmad Bhgavatam is Ka Himself in the form of recorded knowledge.
Therefore it is the cream of all the Vedas, and the essence of all histories.
uka delivered the Bhgavatam to the great emperor Parkit, who sat surrounded
by sages on the bank of Ganges, awaiting death without taking food or drink. Parkit
received 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 went there and
offered many suggestions about his immediate duty, and at last it was settled that he
would hear from uka about Lord Ka. Thus the Bhgavatam was spoken to him.
akara, who preached Myvda, also recommended that one should take shelter of
Govinda because the flowery grammatical interpretation of the Vednta-stra cannot help
one at the time of death. uka stated the same truth long time ago, that at the end one
must remember Nryaa. That is the essence of all spiritual activities. By reciting
Bhgavatam to Parkit, both the speaker and the listener were duly delivered.
(A6) The Bhgavata Pura is as brilliant as the sun, and it has arisen just after the
departure of Lord Ka to His own abode, accompanied by religion, knowledge etc.
Persons who have lost their vision due to the dense darkness of Kali yuga shall get light
from this Pura. Though Ka left Dvrak, arrived at Prabhsa, and then disappeared
along with His six great qualities, this Pura arose like the sun to give knowledge. The
details of Kas disappearance pastime are not clearly mentioned because it causes
disturbance to the devotee.
Kas eternal abode is a manifestation of His internal energy, whereas the
material world is a manifestation of His external energy. The Lord descends by His own
potency (tma-my). His form, name, fame, abode etc., are not creations of matter. He
descends to reestablish codes of religion which are directly enacted by Him. Real religion
is to know God, our relation with Him and our duties in relation with Him and to know
ultimately our destination after death. Conditioned souls hardly know these principles.
They are mostly engaged in sense enjoyment in the pretext of religiosity, knowledge or
salvation.
In Kali yuga, the population is just a royal edition of the animals. They cannot see
anything beyond the jurisdiction of their minds, intelligence and ego, but they are very
much proud of their advancement in knowledge, science and material prosperity. Ka
appeared just a little prior to the beginning of Kali yuga, and He returned practically at
the commencement of Kali yuga. He spoke the Bhagavad-gt and eradicated all
pretentious principles of religiosity. And He empowered Vysa thru Nrada to compile
the messages of rmad Bhgavatam. These two literatures are the torchlight for the blind
people of this age. The Gt is the preliminary study of the Bhgavatam, and Bhgavatam
is the summum bonum of life, Lord r Ka personified.
Ka is the sun and Mathur is like the sunrise mountain. Prabhsa is the sunset
mountain. The righteous persons are like the cakravka birds which mourn in the night
and rejoice in the day. The evil persons are like fog. Darkness is the totality of sins. The

devotees are like a grove of lotuses. Though the sun of Ka had set, the sun of
Bhgavata had risen. It is another form of the sun.
Sta said that when uka recited Bhgavatam, he heard him with rapt attention
and thus learned it from the great sage. Sta said that now he would make the sages of
Naimiraya hear the same message as he learned it and as he realized it (yathdhta
yath-mati). One can see Ka directly in the pages of Bhgavatam if one has heard it
from a self realized soul like uka. One cannot learn Bhgavatam from a bogus person
who engages in sex indulgence. Nor can one learn from one who interprets the text by
mundane scholarship. Sta is a bona fide representative of uka because he wants to
present the message which he received from the great brhmaa. Sta says he did not
concoct anything but followed uka who understood everything, grasping its full extent
with his intelligence. So Vivantha Cakravart says here that Sta would speak the
scripture as he learned it according to ukas realization (yath mati).
Simply hearing is not all; one must realize the text with proper attention (yath-
mati). By drinking the juice of Bhgavatam thru the ears, and hearing it with rapt attention
from a real person, one can realize the presence of Ka in every page. 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 if one hears with rapt attention from the right person, at the very
beginning one can assuredly see Ka in person in the pages of Bhgavatam.
The above paragraph gives the qualifications needed to understand scripture.
Mundane scholars and sense enjoyers have no access to the real meaning of scriptures.
And by reading Bhgavatam if one finds himself attracted to Ka, then it must be
understood the real interpretation of Bhgavatam. Also some scholars translate or explain
scripture without realization. But rla Prabhupda presents realized knowledge in his
translations and purports, and so sometimes they may not be a literal interpretation. Sta
says he was going to explain Bhgavatam according to what he learned and as he realized
it, and not simply parrot like repetition. That is how Prabhupda wrote his books.

SB 1.4 The appearance of Nrada -61-

SB 1.4 The appearance of r Nrada Oct 16, 2007

aunaka Muni, who was the elderly and learned leader of all the sages engaged in
the prolonged sacrificial ceremony, congratulated Sta Gosvm and asked him to relate
the pious message of Bhgavatam, which was spoken by the great sage, ukadeva
Gosvm. It is interesting to note that aunaka, who was a great brhmaa, eagerly
inquired from Sta, who was not a brhmaa by birth. Sta expressed his desire to present
rmad Bhgavatam exactly as he heard it from ukadeva Gosvm and as he realized it
personally. Personal realization does not mean that one should, out of vanity, attempt to
show ones learning by trying to surpass the previous crya. Having full confidence in the
previous crya and realizing the subject matter nicely, one should present the matter for
the particular circumstances in a suitable manner. The original purpose of the text must be
maintained. One should present the matter in an interesting manner without trying to
screw out any obscure meaning. No learned man should be willing to hear from one who
does not represent the original crya. So the speaker and the audience were bona fide in
this meeting of sages, and this should be the standard of recitation of Bhgavatam.
Generally the so-called reciters of Bhgavatam are either professional readers or learned
impersonalists who cannot enter into the transcendental activities of the Supreme Person.
aunaka asked Sta where, when and why was rmad Bhgavatam compiled and
how Vysa got the inspiration to compile it. ukadeva Gosvm, the son of Vysa, was an
equibalanced monist. He was realized in impersonal knowledge (nirvikalpaka) and his
attention ended in one point (eknta-mati). He was transcendental to mundane activities
but appeared like an ignorant person. He remained always alert not to be trapped by the
illusory energy being indifferent to matter, unlike the conditioned soul, who is always
absorbed in matter.
While Vysa was following his son, young girls who were bathing naked covered
their bodies with cloth, although Vysa himself was not naked. But they had not done so
when his son had passed. When the sage inquired the girls about this, they replied that his
son was purified and when looking at them made no distinction between male and female,
but the sage made distinctions. A learned sage looks on equally a learned brhmaa, a dog
eater, a dog or a cow due to his spiritual vision. uka did not see a male or female but saw
living entities in different dress. The girls could understand the innocent nature of uka by
their special qualifications. Vysadeva was also in the transcendental stage, but because he
was a householder he did not pretend to be a liberated soul as a matter of custom. A
householder has to distinguish between a male and female. Thus the ladies reacted to the
presence of Vysa according to social custom even though he was quite old. The young
women, skilful in the arts, had the power to know the inner truth of men and women just
by looking at their eyes.
uka after leaving his home was roaming like a mad man and thus the ordinary
citizens could not recognize his exalted position. A sage is recognized by hearing and not
by sight. The sages asked Sta how uka was recognized by the citizens when he entered
Hastinpura. They also asked how King Parkit met ukadeva Gosvm, making it
possible for the stvat ruti (the transcendental essence of the Vedas), Bhgavatam, to be
spoken. uka was not accustomed to stay at any householders residence for more than
half hour, the time taken to milk a cow. And he did this to sanctify the residence by
enlightening the householder with transcendental knowledge. Then he would accept alms.
The sages wondered how uka was able to speak with a king for so long a time.

The sages were eager to know about Mahrja Parkit too. The king was a great
devotee of the Lord, and his birth and activities were all wonderful. He was protected by
Ka while he was in the womb of his mother. Getting notice of his death, he renounced
his kingdom and sat on the bank of the Ganges and without taking any food or drink nor
sleeping, he heard the transcendental activities of the Lord from uka. The sages wanted
to know why the king gave up everything to sit down on the bank of the Ganges and fast
until death. Parkit inherited the kingdom from his grandfathers Yudhihira and
brothers. He was governing well and was a great emperor that all his enemies would
surrender their wealth for their own benefit. So why did he give up everything, the sages
wondered.
Those who are devoted to the cause of the Lord live only for the welfare of others
without any selfish interest. A devotee of the Lord has all good qualifications. Parkit
worked for the welfare of the public not only for this life (by giving material wealth) but
also for the next (by extinguishing material life). He would not allow slaughtering animals
especially cows. Selfishness is either self centered or self extended. He was neither. His
interest was to please the Supreme Personality of Godhead. The king is the representative
of the Supreme Lord, and therefore his interest must be identical with the Lords interest.
The Lord wants all living beings to be happy, and thus the kings interest is to guide all
subjects back to God. Parkit was such a king. The sages asked even though the king was
free of all attachment, how could he give up his mortal body, which was shelter for others.
One should not give up something upon which others depend for life, even though one
may be personally detached from it.
aunakas first set of inquiries was about Vysa, whose background for compiling
Bhgavatam is described in chapters four thru seven. aunakas second set of inquiries was
about ukadeva Gosvm, whose studying the Bhgavatam is addressed at the beginning
of chapter seven. aunakas third set of inquiries was about Mahrja Parkit, whose
history is described in chapters 12, and 16 thru 19.
aunaka said that Sta was an expert in the meaning of all subjects, except some
portions of the Vedas, and thus can clearly answer all the questions the sages had put forth
to him. Sta was not expert in chanting the Vedic mantras with metric pronunciation. He
was more a parivrjaka than a brhmaa. The brhmaas are meant to administer some
fruitive sacrifices mentioned in the Vedas, but the parivrjakcryas are meant to
disseminate transcendental knowledge to one and all. Both of them are meant for the
same end, in different ways. Their difference is like the difference between the Vedas and
the Puras. There is no difference between the Vedic mantras and what is explained in
the Puras. All Vedas, Puras, Upaniads etc are emanations from the breathing of the
Supreme Lord. The difference is the Vedic mantras require some training to practice the
pronunciation and involves more parrot-like chanting. The Puras explain what is there
in the Vedas in an easy way. One should not think that Bhgavatam is inferior to the
Vedas because of Stas particular qualification. All persons are qualified for the final
fruit of the tree of all the Vedas. Bhgavata Pura, the ripened fruit of the tree of the
Vedas, is the essence of all rutis.
During the regime of Vaivasvata Manu (the current one), in the 28
th
round of the
four millenniums (Satya, Tret, Dvpara and Kali), at the end (the third part) of Dvpara
yuga, the current Vysadeva, whose name was Ka-dvaipyana Vysa, was born to
Parara in the womb of Satyavat. All yugas are divided into three parts: the beginning
portion (sandhy-rpa), the middle portion (yuga-rpa) and the end portion (sandhya-
rpa). The proportions are: 0.1 for the beginning, 0.8 for the middle and 0.1 for the
concluding portion of the yuga.

Once Vysa took his morning ablution in the waters of the Sarasvat at his place in
Badarikrama, and sat alone to concentrate. He saw anomalies in the duties during the
age of Kali, due to unseen forces of time. He could see thru his transcendental vision the
deterioration of everything material. He could also see the reduced duration of life of the
faithless people, who would be impatient due to lack of goodness. In the age of Kali, the
land does not produce enough food grains, nor the cows give much milk. Due to want of
necessities of life, the duration of life is reduced, the memory is short, intelligence is
meager and mutual dealings are full of hypocrisy. Thus Vysadeva contemplated for the
welfare of all people. The transcendentalists like Vysa, Nrada, Madhva, Lord Caitanya,
Rpa Gosvm, Bhaktisiddhnta Sarasvat and rla Prabhupda are the greatest
philanthropists as they always try to deliver the fallen souls back home, back to Godhead.
Prior to kali yuga religious texts were memorized and not recorded. Vysa
attempted to adapt the Vedic processes to the times. The Vedas require adjustment
because to make proper use of the Vedas one is required to know the intricacies of Vedic
Sanskrit, which is more difficult than contemporary Sanskrit. In addition the cryptic verses
of the Vedas require a qualified guru under whom they can be studied. In kali yuga there
are no such gurus. Before undertaking the study of the Vedas, one should have studied the
six Vedic corollaries, or limbs called the Vedgas: ik, pronunciation; kalpa, the process
of performing sacrifices; vykaraa, grammar; nirukta, the meanings and derivations of
difficult words used in the Vedas; jyotia, astronomy and astrology; and chandas, Vedic
meters. Who would teach these subjects and who would be capable of learning them in
Kali yuga?
Vysa saw that the sacrifices mentioned in the Vedas were means by which the
occupation of the people could be purified. To simplify the process, he divided the one
Veda, Yajur, into four g, Yajur, Sma and Atharva. Seeing the purifying power of
Vedic rites performed by the four priests for the people at large who were not inclined for
jna, yoga or bhakti, Vysa divided the one Veda into four for continuation of sacrifice.
These sacrifices were accomplished by four priests, the hot (reciter of g-veda, offerer of
oblations), udgt (reciter of Sma-veda, corrector of irregularity), adhavryu (reciter of
Yajur-veda, preparer of items for sacrifice), and the brahm (reciter of Atharva-veda,
knower of all vedas, supervisor). The historical facts (itihss) and authentic stories
(Puras) are called the fifth Veda. The Chndogya Upaniad (7.1.4) also confirms that
the Puras and the itihss are the fifth Veda. These explain the teaching of the four
Vedas.
The four Vedas were entrusted to different sages for development in various ways:
g Veda to Paila i, Sma Veda to Jaimini, Yajur Veda to Vaiampyana, and the
Atharva Veda to Agir. The Puras and Itihss were entrusted to Romaharaa, the
father of Sta. All these learned sages, in 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 Vedic knowledge, broken into
different branches by different disciplic succession, has been distributed all over the world.
There are no branches of knowledge, either mundane or transcendental, which do not
belong to the original Vedas. Vysas followers divided the four Vedas into 1130 branches.
The g Veda was divided into 21 branches. The Yajur Veda into 100 branches, the Sma
Veda into 1000 branches, and Atharva Veda into 9 branches. Each of these branches has
four subdivisions called Sahit, Brhmaa, ryaka, and Upaniad. All together the
four Vedas consist of 1130 Sahits, 1130 Brhmaas, 1130 ryakas, and 1130
Upaniads - a total of 4520 titles.

Thus Vysa, who is very kind to the ignorant masses, edited the Vedas so they
might be assimilated by less intellectual men. The Vedas cannot be easily understood by
any ordinary person. There is a stricture that no one should learn the Vedas who is not a
qualified brhmaa. This stricture has been wrongly misinterpreted that the caste
brhmaas think that Vedas is their monopoly. Others take this as an injustice to members
of other castes. But both of them are misguided. The Vedas had to be explained even to
Brahm, by the Supreme Lord. Thus the subject matter is understood only by those with
exceptional qualities of goodness. Persons in the modes of passion and ignorance cannot
understand the Vedas. The ultimate goal of Vedic knowledge is r Ka, the Personality
of Godhead, who cannot be understood by persons in passion and ignorance. Since in the
present age, the mode of goodness is almost nil, Vysa divided the Vedas to help the less
intelligent people in the lower modes.
Out of great compassion, Vysa compiled the Mahbhrata for women, laborers
and friends of the twice born, who were not qualified to hear the Vedas. There are
different purificatory rites one need to undergo to be a proper twice born. The seed giving
reformatory process if called garbhdhna-saskra. A second ceremony is done at the
time of spiritual initiation when one is given the sacred thread. Thus one birth is calculated
during the seed giving saskra, and the second birth is calculated at the time of spiritual
initiation. One who undergoes such reformatory rites can be called a bona fide twice born.
The friends of the twice born are those who are born in the families of brhmaas,
katriyas and vaiyas but who have not undergone the purification process. These dvija-
bandhus are classified with the dras and the women class, who do not have to undergo
any saskra except the marriage ceremony.
Since these classes do not have the necessary qualifications to understand the
Vedas, Vysa prepared the Mahbhrata, which administers the purpose of the Vedas,
and therefore within it, the summary Veda of Bhagavad-gt is placed. The less intelligent
are more interested in stories than philosophy, and therefore the philosophy of the Vedas
in the form of Gt is spoken by Lord Ka.
Even after preparing literatures for the all-round welfare of the general mass of
people, Vysadeva was still not satisfied in his mind. Thus he began to reflect the cause for
his dissatisfaction. He had worshipped the Vedas under strict vows, and also the spiritual
masters and the altar of sacrifice. He had shown the import of disciplic succession thru the
Mahbhrata. Vysa was feeling incomplete, though he was fully equipped with
everything required by the Vedas. Purification of the living beings submerged in matter is
made possible by the prescribed activities in the Vedas, but the ultimate achievement is
different.
Vysa then understood the cause for his dissatisfaction because he did not
specifically point out bhgavata dharma devotional service of the Lord, which is dear
both to perfect beings the paramahasas, and to Acyuta, the infallible Lord. The path of
bhakti is pleasing to the most elevated devotees, and the elevated devotees alone are dear
to the Lord. Bhgavata dharma is emphasized repeatedly in rmad Bhgavatam,
especially by abhadeva, Yamarja, King Citraketu, Prahlda, and the nine Yogendras.
Unless one is fixed in the normal condition of service, neither the Lord nor the living
being can become fully satisfied. The vacuum felt by Vysadeva was not due to his lack of
knowledge. In none of his works were the transcendental activities of the Lord properly
explained. Thus not even writing spiritual masterpieces can replace alienation with a
lasting sense of completeness. Nothing short of devotedly serving and glorifying Ka can
deeply satisfy the soul. The monist has no access to pure bhakti, and they are not counted
amongst the paramahasas. It is said here (1.4.31) that bhgavata dharma is pleasing to

the paramahasas. The word bhgavata dharma cannot mean jna, and thus
paramahasas can refer only to the devotees and not to the jns. Bhgavatam should
always be connected with the devotees and never taken as the property of the jns. It is
definitely expressed herein that without loving service to the Lord, everything is void.
Lacking complete knowledge and being dissatisfied are impossible for Vysa, since
he is an avatra of the Lord. Thus it should be understood that these conditions were
strongly produced by Ka Himself in order to manifest the Bhgavatam. Similarly, even
Balarmas knowledge became covered by Ka for the beauty of the pastimes in
bewildering Brahm. The chief goal of human endeavor, liberation, is achieved only by
bhakti. And the unique meaning of all the scriptures becomes visible to all people by
bhakti. Just as Vysa was regretting his defects, Nrada reached his cottage on the banks
of Sarasvat. Seeing Nrada, Vysadeva got up respectfully and worshipped him giving
him respects equal to that given to Brahm, the creator. Nrada is the representative of
Brahm, and thus respected exactly like Brahm, the father of all vidhis (regulations).

SB 1.5 Nradas instructions on Bhgavatam -66-

SB 1.5 Nradas instructions on Bhgavatam for Vysadeva Nov 14, 2007

Nrada knowing well, the cause of Vysas disappointment, smiled and asked him
if he was satisfied by identifying with the body or the mind as objects of self realization.
Having had the privilege of a great parentage, Vysa should not have been despondent.
Being a great son of a great father (Parara), Vysa should not have identified the self
with the body or mind. One cannot be cheerful by nature unless one is factually seated in
self realization, which is transcendental to the body and mind. Vysa had sufficient
knowledge and had fully inquired about the Vedas, as a result of which he had compiled
Mahbhrata, which is a full explanation of the Vedas. It was complete with all
instructions on artha, dharma, kma and moka. The source of his dissatisfaction cannot
thus be lack of scriptural knowledge. He had fully delineated the subject of impersonal
Brahman, as well as the knowledge derived there from. The Vednta-stra as is commonly
understood is the full deliberation of the impersonal absolute feature. It covers the subject
of eternity, and the methods are scholarly. Not only did Vysa inquire about Brahman, but
had understood and realized Brahman. So why would Vysadeva still lament?
Jva Gosvm says that mere Brahman realization cannot satisfy the soul. The
souls true need is love, prti. Direct perception of Bhagavn is the highest liberation. In
that state the most exalted spiritual activities are known by names like bhakti and prti.
Vysa answered that despite all this, he was not pacified. Thus he asked Nrada
the root cause for his dissatisfaction, for Nrada was a man of unlimited knowledge due to
being the offspring of Brahm. All knowledge disseminated in the material world is
related either with the body or with the mind, since everyone is engrossed with identifying
the self with the body or mind. Thus one should approach a personality like Nrada, who
knows everything mysterious because he worships the creator and destroyer of the
material world, the original Personality of Godhead, who is transcendental to the three
modes.
A devotee like Nrada, who is an avatra, can act wonderfully by his spiritual
perfection. A devotee of the Lord in full perfection of devotional service is also perfect by
the qualification of the Lord. Vysa asked such a personality, Nrada, to find out the
deficiency in him, for Nrada can penetrate the internal region of everyone like the air,
and thus as good as the Supersoul. He knows the whole secret and the secret behind all
things. Nrada wanders throughout the three worlds like the sun, which sees everything,
and like the life air which moves within, knowing the actions of the intellect. Vysa was
proficient in the Vedas and have realized the Brahman by proper methods. Still it was not
enough.
Nrada said that Vysa had not broadcast the sublime and spotless glories of the
Personality of Godhead. That philosophy which does not satisfy the transcendental senses
of the Lord is worthless. 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. Dry philosophical speculations even on the transcendental subject of the Absolute
have very little attraction without directly dealing with the glorification of the Lord. Only
such descriptions of the Lords glories would awaken love for Him. The compiler of
Vednta is Vysa himself. Yet he is troubled. So what sort of bliss can the readers and
listeners of Vednta derive, which is not explained directly by Vysadeva, the author?
Writing the Vednta stras was insufficient because his mind could never be satisfied with
it. Herein arises the necessity of explaining the Vednta-stra in the form of rmad
Bhgavatam by the self same author. The reasons Bhgavatam manifested was to show

that mere knowledge of Brahman is insufficient to satisfy the soul, and that the Supreme
Lord can be seen directly only thru loving devotional service.
Although Vysa had broadly described the four principles of dharma, artha, kma
and moka, he had not given many descriptions of the glories of Ka. As a matter of
course, he has given descriptions of the glories of the Lord but not as many as given to the
above four principles. Thus these four items are far inferior to engagement in devotional
service of the Lord. Though Vsudeva is the crest jewel of human goals, Vysa had not
described Him as the goal of human endeavor. Though he had described the glories of
Ka abundantly in many places, they have been described only as a means of getting
moka.
After liberation, one is engaged in pure devotional service, and this is the brahma-
bhta stage. After this stage, one is satisfied. But satisfaction is the beginning of
transcendental bliss. One should first progress by attaining neutrality and equality in the
relative world. And passing this stage of equanimity, one is then fixed in the
transcendental loving service of the Lord. To maintain the status-quo of the brahma-bhta
stage, as also to increase the degree of transcendental realization, Nrada recommended
that Vysa should eagerly describe the path of devotional service. Although Vysa had
described in Padma Pura that bhakti is higher than liberation, he had not done so
repeatedly. He must do so because it is said that the meaning of scriptures is revealed by
repetition as in nandamayo bhyst: the nandamaya-purua is the Supreme Lord
because of repetition of words to indicate this (Vs 1.1.13).
Those words which do not describe the glories of the Lord, which purify not only
the author but the whole world, are considered by saintly persons to be like a place of
pilgrimage for crows. Since the all perfect persons are inhabitants of the transcendental
abode, they do not derive any pleasure there. The fruitive workers or passionate men are
compared to the crows, whereas the saintly persons are compared to the swans. The swans
do not take pleasure in the places where crows are assembled for conferences and
meetings.
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. There are different kinds of
literature for different types of men. The market literatures which attract men of the
crows categories are those related to the gross body and subtle mind, and contain refused
remnants of sensuous topics. Such poetry and prose is considered decoration of a dead
body. The swanlike spiritually advanced men have nothing to do with such literatures,
which are in the modes of passion and ignorance. They avoid the fruitive activities for
gross bodily sense satisfaction or the subtle speculation of the material egoistic mind.
Social literary men, scientists, mundane poets, theoretical philosophers and politicians are
all dolls of the material energy. Indulging in the pleasure of the prostitute hunters, they
take pleasure where rejected subject matters are thrown.
But literatures which describe the glories of the Lord are enjoyed by the
paramahasas who have grasped the essence of human activities. It may be said that none
of the Puras written by Vysa should be considered a place for crows, since nothing
there is completely devoid of the glories of the Lord. But in SB 12.12.66 it is said that
Nryaa is not glorified much in other works, but is abundantly and constantly described
throughout the various narrations of Bhgavatam. Thus we can understand that in other
Puras many of the stories are devoid of the glories of the Lord.
On the other hand, that literature which is full of descriptions of the glories of the
name, fame, forms, pastimes, etc of the unlimited Supreme Lord is a different creation.
These are full of transcendental words directed toward bringing about a revolution in the

impious lives of this worlds misdirected civilization. Such transcendental literatures even
though imperfectly composed are heard, sung and accepted by honest men. These
literatures are sometimes composed strictly and sometimes carelessly, but with sparse
ornaments in the verses contain names and descriptions of the Lords glories. The
devotees hear, and having heard, sing, and having sung, again hear, since they are not
satiated. If a speaker is present, they hear the glories. If a hearer is present they speak the
glories. Otherwise, they spontaneously sing the glories.
A saintly person is always absorbed in glorifying the Lord because by broadcasting
the holy name and fame of the Lord, the polluted atmosphere of the world would change.
In the age of Kali there is always quarrel on slight provocation. There is systematic
propaganda to stop glorification of the Lord. Thus there is a great need to disseminate the
message of Bhgavatam all over the world. If this message is received only by the leaders
of the world, there will be a change of heart, and naturally the people in general will
follow them.
rla Prabhupda says that his attempt to write Bhgavatam to revive God
consciousness and re-spiritualize the world would be fraught with difficulties. He says
there would be many literary discrepancies despite his honest attempt to present it in a
proper way. But he was confident that his attempt would succeed due to it being an honest
one to glorify the Lord. After all, it is a technical science of spiritual values, and if this
great literature of Bhgavatam is understood by the people, there would be success. rla
Prabhupda indeed succeeded in respiritualizing the whole world with Ka
consciousness.
The world is full of so many unwanted literatures filled with materialistic ideas of
sense enjoyment. People in general want to read but because their minds are polluted they
want such literatures. Thus transcendental literatures like rmad Bhgavatam will not
only diminish the activities of the corrupt mind in general, but also will supply food for
their hankering after reading some interesting literature. Systematic propaganda for
popularizing reading of Bhagavad gt and rmad Bhgavatam, would act like sugar
candy for the jaundice-like condition of sense gratification.
Knowledge of self realization, even though free from all material affinity, does not
look well if devoid of a conception of Acyuta (naikarmyam apy acyuta-bhva varjitam, na
obhate) or devoid of love for the Lord. What then is the use of karma, which are naturally
painful from the very beginning and transient by nature, if they are not used in the service
of the Lord? Here Nrada not only condemns ordinary literatures devoid of glorification
of the Lord, but also Vedic literatures filled with karma, and speculation on the subject of
Brahman, which are devoid of devotional service. Naikarmyam is the platform of jna,
when one is freed from karma. So even that is useless because it is not in relation to
Acyuta, Ka. Karma can be made fruitful only when made subservient to bhakti,
because only Ka is the enjoyer of all work. The results of karma should be offered to
the Lord, otherwise it leads to bondage.
Even if bhakti is present in jna and one thinks that the Lord and bhakti are
mixed with my, then that does not produce liberation. Though devoid of ignorance,
though one has realized knowledge, there is no use of that knowledge. One cannot achieve
liberation just by destroying ignorance. By the inconceivable energy of the Lord, the
destroyed ignorance arises again, if one commits offenses against the Lord. After reaching
the height of liberation with great difficulty, one again falls down because of not
worshiping the lotus feet of the Lord. Since jna is devoid of bhakti, the offense caused
by thinking that the Lord is material is unavoidable. If such jna is useless, what then to

speak of karma which is filled with desires for enjoyment and which causes suffering at all
times.
Nrada being compassionate toward the unfortunate victims of worthless
literatures, advised Vysa to compose transcendental literature which is not only attractive
but which can also bring liberation from material bondage. Nrada said Vysas vision was
perfect, and he was situated in truthfulness. Thus Vysa could think of the pastimes of the
Lord in trance, and by writing about them he could bring liberation of the people. From
this is it is understood that one can describe the pastimes of the Lord only if one is firm in
his vows and situated in truth. The fallen souls are eager to receive novel information
every day, and transcendentalists like Vysa can supply unlimited news from the spiritual
world, compared to which this material world is just a fragment. None of the thousands of
literary men nor their work have brought about peace on earth. This is due to a spiritual
vacuum in those works. Bhagavad gt spoken by Lord Ka, and rmad Bhgavatam,
which is about Lord Ka, can satisfy the desires of the living beings and bring peace and
liberation.
Bhgavatam is the perfect description of the all-perfect Personality of Godhead by
the all-perfect personality rla Vysadeva. Only to such devotees do the transcendental
nature of the Lord and His pastimes are revealed by dint of their devotional service. And
these pastimes appear spontaneously in the pure mind filled with devotion, since they are
all self revealing, infinite, most confidential, and impossible to speak or receive by any
other means. Vysa was a person with pure eyes and pure ears, and so had seen some
pastimes with his eyes and heard some with his ears. And by attached mind and
determined intelligence, Nrada asks Vysa to remember some very confidential pastimes
which cannot be seen or heard but which Vysa had observed.
Vysa had described transcendental realization in different ways namely by karma,
jna, yoga and bhakti. And he had recommended the worship of many demigods in
different names and forms. The result is that people are puzzled how to fix their minds in
the service of the Lord. Whatever is described that is separate in vision from the Lord
simply reacts with different forms, names and results to agitate the mind. The intelligence
of people desiring to speak on other subjects become disturbed by the words describing
these other objects, and can never attain its proper object. Some people desire to speak
about topics other than the pastimes of the Lord. Having desired, they speak, and having
spoken, someone hears from them. And this causes a different type of vision. Just like a
boat beaten by the wind goes in various directions, the intelligence of such people is
destroyed because of skilful words, poetry, karma and jna.
People in general do not know the common factor in worshipping the demigods as
the Supreme Lord. The demigods are different limbs of the Lord. There is nothing in
existence except the Lord, who is manifested in different expansions. He is the root of the
complete tree, and the stomach of the complete body. The most defective part of
worshiping demigods is that it creates a conception of pantheism ending disastrously in
many religious sects detrimental to the progress of the principles of the Bhgavatam.
Nrada chastises Vysa saying that he had encouraged people to enjoy in the name
of religion. Being guided by Vysa, people would accept activities in the name of religion
without caring for prohibitions. Vysa had created a great disturbance by teaching a
condemned subject to people attached to material enjoyment in order to make them
accept dharma. Thinking what Vysa had taught is real dharma, they do not consider
giving it up. The humans due to long association with material nature have a tendency to
lord it over material energy. The human life is a chance to go back to Godhead, and that is
the purpose of the Vedas. But in the name of religious functions, human beings plan for

sense enjoyment. Vysa is the authority in Vedas, and his encouragement in sense
enjoyment in some form or the other is a great barrier for spiritual advancement. When
people indulged in animal sacrifice in the name of religion, the Lord advented as Buddha
and decried the authority of the Vedas to stop killing of animals. Still the flesh eaters
continue to sacrifice animals before some demigod in the name of religion, without
understanding such sacrifices are recommended to discourage flesh eating.
In Mahbhrata there are spiritual subjects along with material topics. Vysas
intention was to promote scriptures to materialistic persons who do not want bhakti, and
so he first presented material happiness in his works so that people could hear the glories
of the Lord. Vidura confirms the true intentions of Vysa when he says in Mahbhrata,
Vysa attracted mens attention to topics of the Lord thru topics about material happiness.
But this has caused a great disturbance for materialistic people who are attached to enjoy
from impressions arising from sense objects because Vysa had taught material dharma.
The materially minded men ascertaining what Vysa had explained to be the correct path
thinking it is not a fault to offer meat to the devats and pits do not consider giving up
that path. They do not consider what is to be actually done as explained by Ka in BG
18.66.
The Bhagavad gt is there in the Mahbhrata. But materialistic men are more
attracted to the politics, economics and philanthropic activities in the Mahbhrata than to
the principal topic, namely the Bhagavad gt. Even in the gt it is said that a man
attached to fruitive work should not be discouraged, for gradually he may be elevated to
the position of self realization. This is applicable to the dry empiric philosophers but not to
the devotees. Nrada advises Vysa to directly proclaim that the prime necessity of human
life is to realize ones eternal relation with the Lord and thus surrender to Him without
delay.
The Supreme Lord is unlimited, and only one freed from desires of material
happiness can understand Him. Therefore those who are not so situated due to material
attachment should be shown the ways of transcendental realization, thru descriptions of
the transcendental activities of the Lord. In the Bhagavad gt it is said that out of many
hundreds and thousands of men, only one person is interested in self realization. And out
of those persons, only a few can understand the theological science dealing with God as a
person. Vysa is advised to describe this science of God directly by relating His activities.
Vysa is unattached to material enjoyment, and so is the right person to describe it, and
uka is the right person to receive it.
The wise person, giving up material happiness, can realize the happiness of the
Lord and then take to bhakti, setting an example for others. It was said previously that
people without discrimination were certain that Vysa recommended the material path.
But people with discrimination can understand the happiness of the Lord, who is beyond
time and measurement. Understanding that happiness to be unlimited, he would perform
bhakti to attain that happiness. By seeing such persons, others would also take up the
process of bhakti. Bhgavatam is the literary incarnation of Ka. The layman, who hears
the narration of the activities of the Lord as depicted in Bhgavatam, is able to associate
with the Lord directly and thus become purified from material diseases. The expert
devotees also can discover novel ways and means to convert the non devotees in terms of
particular time and circumstances.
One who has forsaken his material occupations to engage in the devotional service
of the Lord may sometimes fall down while in an immature stage. (tyaktv sva-dharma
carambuja harer, bhajann apakvo tha patet... bhajan in the course of devotional
service, apakva immature, patet falls down). Yet there is no danger of his being

unsuccessful. On the other hand, a non devotee (abhajatm), though fully engaged in
occupational duties, does not gain anything. Everyone is duty bound to parents, family
members, country, humanity, other living beings like poets, philosophers and others,
demigods etc. One can relinquish all such duties and surrender unto the service of the
Lord. One may fall down from the service of the Lord due to undesirable association.
Bharata Mahrja became attached to a stag and fell down from his devotion. Ajmila,
though a devotee, fell down. But still all these personalities were saved by the Lord at the
end. Thus spiritual progress is never destroyed, whereas relentless time would destroy all
of ones possessions anyway. So one who forsakes material progress for Kas service
does not lose anything.
In BG 3.26 it is said that one should not disturb the ignorant who is attached to the
results of work but engaging in all work himself with detachment, he should engage them
in activity. But this instruction is given to one who is teaching jna to another person.
Practicing jna depends on inner purification, and that purification depends on nikma-
karma. This is not an instruction for one teaching another about bhakti, for bhakti is
independently powerful, not depending on inner purification. Thus the Lord also says in
BG 18.66 to abandon everything else and surrender unto Him alone. Even in the
beginning stage of bhakti, practice of karma is forbidden. Having given up ones dharma
even at the beginning stages of bhakti, a person who worships the lotus feet of the Lord
incurs no sin by giving up that dharma. And if the person dies without being qualified to
attain the Lord, or falls down because of sinful acts, being attached to material pleasures,
even then there is no misfortune because the impression created by bhakti are
indestructible and remain in subtle form. In such a state one should revert to performance
of karma. The sprout of bhakti will eventually bear leaves, flowers and fruits.
Persons who are intelligent and philosophically inclined (kovida) should
endeavor (prayateta) only for that which is not obtainable (na labhyate) even by
wandering (bhramatm) from the topmost planet down to the lowest planet (upari adha).
As far as happiness derived from sense enjoyment is concerned, it can be obtained
automatically in course of time, by the law of karma, just as in course of time we obtain
miseries even though we do not desire them. (tal labhyate dukhavad anyata sukham,
klena sarvatra gabhra-rahas). Men are engaged in various activities to get happiness
in this life, and some are engaged in fruitive work to become happy in the next life. By
good work only, as prescribed in the scriptures, can one obtain birth in a good family,
opulence, good education and good bodily features. The positions in the topmost
Brahmaloka and in the lowest Ptla are changeable according to our own work. But all
these positions are impermanent.
The rutis encourage people to seek happiness of Svarga in the next life by saying
karma pit-loka: by karma one goes to Pit-loka (BA Up 1.5) and apm somam amt
abhma (g Veda 8.48.3). So how can one promote bhakti for people by rejecting ones
dharma and consequently the happiness in this and next life? True, but the wise are not
deluded by this at all. A person with discrimination should endeavor for that which is not
attained by wandering up to Brahma-loka or down to non moving bodies. Miseries and
mixed happiness are two features of material life, and they are obtainable everywhere.
They may vary by degree and quality but no one is free from the miseries of birth, death,
old age and disease. No one can get more or less of happiness or misery simply by
personal endeavors. One should therefore endeavor only to go back to Godhead.
Even if a devotee of Ka falls down, he does not undergo material existence like
others because having once relished the taste of the lotus feet of Lord Mukunda, he can do
nothing but remember that ecstasy again and again. A devotee may fall down due to

uncongenial association but he is not like a fallen karm. The person who serves Mukunda
never returns to sasra, the place for enjoying the results of karma. This is because the
devotee does not experience happiness and distress from karmas, but only the fruit of
happiness and distress directly given by the Lord. Padma Pura confirms that the
Vaiavas do not have rebirth caused by karma. If a devotee foolishly wants to accumulate
some material power, he is put into difficulty by the Lord, who as a special favor may
remove all material paraphernalia. By such action, the 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.
Sometimes the fallen devotees are given a chance to take birth in a rich family but
that position is not as fortunate as one who is chastised by the Lord and put into a position
of seemingly helplessness. The fallen devotees born in a good family may forget the lotus
feet of the Lord because they are less fortunate, but the forlorn devotee swiftly returns to
the lotus feet of the Lord. Pure devotional service is so spiritually relishable that a devotee
becomes automatically uninterested in material enjoyment. That is the sign of perfection
in progressive devotional service.
Remembering from previous practice alone the mental embrace of the Lords lotus
feet, he has no desire to give that up. Even if a devotee gives up worshiping the Lord once,
twice or three times due to poor determination, after some time by remembering his
previous state of bliss and remembering his present state of distress, he repents and begins
worshiping the Lord. The devotee desires he be devoid of pride in his practice. The
accomplishment is in the hands of the Lord. Since he is haunted by rasa, he does not desire
to give up worship of the Lord. After the stages of nith, ruci and sakti, worship becomes
actual rasa at the stage of rati. However, even from the first day of worshipping the Lord,
there is certainly a portion of tasting rasa in a covered form.
Having taught about bhakti, Nrada next taught knowledge of the worshipable
Lord, which is necessary for the devotees. Everyone is related to Ka. Thus the
incompleteness and alienation one feels is an illusion. This is because the Supreme Lord is
Himself the cosmos, and still He is aloof from it. From Him only has this cosmic
manifestation emanated, in Him, it rests, and unto Him it enters after annihilation. The
universe is like the Lord because it exists, has life and a form of bliss, but it is not the
Lords form of eternity, knowledge and bliss. This is because the Lords qualities like
existence are eternal, whereas the quality of existence of the universe is temporary,
because the Lord is different from the universe.
The illusioned living beings perceive themselves as separate from the Lord. The
devotee accepts both the personal and impersonal conceptions of the Lord. The
impersonal cosmic situation is also Mukunda because it is an emanation of His energy.
The part and parcel hands and legs are called the body, but the body as a whole is neither
the hands nor the legs. The universe is described as a form of the Lord in small portion
because it is an effect of the Lord. Because the Lord is the cause, He is different. The Lord
is the transcendental form of eternity, cognition and beauty. And thus the creation of the
energy of the Lord appears to be partially eternal, full of knowledge and beautiful. The
conditioned souls accept the cosmic creation as all in all.
The universe is designated as Brahman because Brahman is the cause. The
energies of the Lord are perfect and identical with Him. The external energy is inferior,
whereas the internal potency is superior. The superior energy is living force, and she is
identical but the external energy, being inert, is partially identical. But both the energies
are neither equal to nor greater than the Lord, who is the generator of all energies. All
living beings are products of the Lords internal energy. Thus they are identical to the

Lord. But the living being is never equal to or superior to the Lord. Nor the creations of
the humans equal to or superior to that of the Lords. The Lord and living beings are all
individual persons. In a diseased condition only, the foolish being claims to be one with
the Lord and thus becomes misled by the illusory energy. The misguided souls must accept
the supremacy of the Lord and agree to render loving service to Him. For this, they have
been created. Vysa is advised by Nrada to expand this idea in the Bhgavatam. Nrada
had shown only a small portion of bhakti and knowledge of the powers of the Lord who
measures more than ten million times a hundred trillion.
Vysa is an empowered plenary incarnation of the Lord. He was born as a portion
of the Supreme Person for the benefit of the world. Thus he knows the Supreme Lord
well. He appeared on this earth for the well being of all people. All the Vedic literatures
are put into systematic order for the benefit of the fallen souls, so that they can take
advantage of them and be freed from the bondage of material existence. Vysa is the
spiritual master of everyone, and as an crya he accepted Nrada as his guru. Nrada
advised Vysa to describe the transcendental pastimes of the Lord more vividly
(adhigaya-tm).
Learned circles have positively concluded that the infallible purpose (avicyuta
artha) of the advancement of knowledge (buddhi), namely austerities (tapasa), study of
the Vedas (rutasya), sacrifice (sviasya), chanting of hymns (sktasya) and charity
culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.
The results of austerity and other acts are achieved by bhakti. Everything that can be
achieved by karma, tapa, jna, dna etc is easily achieved by bhakti. So all the other
dharmas are unnecessary. By culture of knowledge the human society can attain
perfection of life, which culminates in the realization of the Supreme Being, Viu. But
persons enamored by illusion do not understand this, and they use advancement of
knowledge for sense enjoyment. Nrada had already explained that everything in the
universe is an emanation from the Lord. They come to be out of His energy, rest on His
energy, and after annihilation merge into Him. Nothing is, therefore, different from Him,
but at the same time the Lord is always different from them.
All sages and devotees of the Lord have recommended that the subject matter of
art, science, philosophy, physics, chemistry, psychology and all other branches of
knowledge should be wholly and solely applied in the service of the Lord. The writers,
poets and celebrated litterateurs can describe the pastimes of the Lord, just like Vlmki
and Vysadeva did. The purport of all scriptural statements is the Supreme Lord.
Philosophy and science should be engaged to establish the glory of the Lord. Knowledge
not engaged in the service of the Lord is nescience. Scientific knowledge engaged in the
service of the Lord and all similar activities are all hari-krtana, or glorification of the
Lord. Nrada states that the gradual method Vysa has delineated is unsatisfactory
because it encourages the readers tendency to seek self centered pleasure. Pious deeds
cannot break their attraction to mundane enjoyment. Although people were meant to
understand that all Vedic teachings culminate in devotion to Ka, few people would
understand that and would instead chase a mixed perfection thru karma and jna.
Nrada next gives his own example as to how he attained perfection by serving the
devotees. In the previous millennium (in another kalpa of Brahm), he was born as the
son of a maidservant engaged in the service of brhmaas. (Previous to this birth he was a
Gandharva named Upabarhaa, and was cursed to take birth in an impoverished family
and receive no education.) Nrada engaged in the service of the brhmaas during the
four months of the rainy season. The living entities are the marginal energy of the Lord,
and thus are meant for being properly utilized in the transcendental loving service of the

Lord. One can be free from illusion only by being engaged in the Lords service. From the
example of Nrada, it is clear that the service of the Lord begins with the service of the
Lords devotees. There is no cause for pure bhakti other than the mercy of the devotees.
Austerity and other processes are not the cause. Service of the devotees is more valuable
than the service of the Lord. One should therefore choose a bona fide servant of the Lord
who is constantly engaged in His service, accept such a servant as the spiritual master and
engage in his service. Such a guru is the transparent medium by which to visualize the
Lord, who is beyond the conception of the material senses. The Lord then reveals Himself
in proportion to the service rendered. The expert guru knows the art of using everything
to glorify the Lord, and thus under his guidance the whole world can be turned into the
spiritual abode.
The sages, whom Nrada served, were impartial by nature, but still they blessed
Nrada with their mercy. Though great devotees like Bharata and Prahlda see equally,
they also show some partiality concerning giving mercy. The sages giving mercy to
Nrada for the first time did not depend on Nradas good qualities, and show of respect.
He developed the good qualities by their mercy. Then those qualities became the cause of
further mercy. There are two types of mercy: one, which is affected by seeing material
qualities and another, which is not affected by seeing material qualities. All persons in the
material world have mercy caused by qualities. They show mercy or withdraw mercy
based on seeing good qualities or not. In the second type of mercy, those who are beyond
the influence of material world show mercy without any cause, since they see everything in
the world as same. In this manner, sometimes these sages show mercy to some person.
Nrada was self controlled and had no attachment for sports, and did not speak
more than required. The sages are referred as veda-vds or followers of Vednta. In the
Vedas the subject matters are only three, namely to establish the relation of the living
beings with the Lord, perform duties in devotional service, and achieve love of God. Thus
the veda-vds indicate the pure devotees of the Lord. Such devotees are impartial in
distributing the transcendental knowledge of devotional service, by which one can
reestablish ones relationship with the Lord. And Nrada was self controlled even before
being initiated by the devotees. Without being self controlled and without being obedient,
no one can become successful in following the instructions of the guru, and without doing
so, no one can go back to Godhead. The first four stages of bhakti are understood here:
mercy of the devotees, service to devotees, faith and taking shelter of guru.
Pure devotion is infectious. The Lord 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-vedntas were pure devotees, and by their association and by eating once
the remnants of their foodstuff, Nrada became purified in heart. At that time the very
nature of the transcendentalist became attractive to him. Having developed an inclination
for bhakti, being pure in mind, taste for devotional processes developed in Nradas mind.
The neophyte devotee becomes enriched with the transcendental qualities of the pure
devotee, which means attraction to the name, fame, quality, pastimes etc of the Supreme
Lord. Here the next five stage of bhakti are mentioned: desire to worship, bhakti, anartha-
nivtti, nih and ruci. After the elimination of all sins, one becomes attracted, one can
have steadiness, one can have perfect taste, one can have transcendental emotions, and at
last one can be situated in the plane of loving service of the Lord. All these stages develop
by the association of pure devotees.
Nrada heard the devotees describe the attractive activities of Lord Ka with
great attraction (sakti). Listening attentively, his taste for hearing about the Lord
increased at every step and he developed rati for Ka. Thus two more stages in bhakti

are explained here. By hearing the pastimes of the Lord, one contacts directly the
Personality of Godhead, and all accumulated sins are cleared. The hearer then gradually
becomes liberated from mundane association and becomes attracted to the Lord. Thus by
hearing about the Lords pastimes, one can become an associate of the Lord. Nrada, by
doing this, became liberated and he could now travel all over the material and spiritual
worlds without restriction. The process of hearing in the association of devotees is
especially recommended in this age of Kali.
As soon as Nrada got a taste for the Lord, his attention to hear of the Lord was
unflinching. He experienced the strength of firm and fixed intelligence (askhalit matir) as
soon as he gained taste and attraction for the Lord. And as his taste developed, he realized
that it was due to ignorance he had accepted gross and subtle coverings, for both the Lord
and he are transcendental. By his intelligence, he directly experienced that his gross and
subtle bodies were fixed only in the Supreme Lord. To become associated with the
supreme light is to dissipate all ignorance. By ignorance only, one thinks that both he and
the Lord are both products of material nature. When ignorance is removed and one
realized that there is nothing existing without the Lord, then ones nescience is destroyed.
One can engage ones gross body in worshiping the Deity in the temple, and the mind in
thinking about the Lord. One can develop such attraction for the Lord simply by hearing
about Him, as was done by Nrada. Nradas gross body became fixed in offering respects,
carrying the Lords water pot and other actions. With the development of rati, the subtle
body became fixed in tasting the sweetness of the Lords qualities and form.
Thus during the two seasons rainy season and autumn, Nrada had the
opportunity to hear the great sages chant the glories of Lord Hari. As the flow of
devotional service began (bhakti pravtt), which developed due to his fixed intelligence,
that devotion destroyed any remaining passion and ignorance. This is the appearance of
prema, the 12
th
stage of bhakti. The natural inclination of loving service to Ka is
covered by these lower modes due to ones association with matter from time immemorial.
But if one associates with the pure devotees of the Lord and hears His glories, the flow of
bhakti takes place like the flow of a river, and continues till it reaches the ultimate goal of
love of God. This flow of devotional service is so potent that any onlooker becomes
liberated from the modes of passion and ignorance. The stages of direct vision and
experience of sweetness of the Lord are explained in the next chapter.
Nrada next explains the qualifications required to become a pure devotee. He
was very much attached to the sages, and thus one must seek the association of pure
devotees. Nrada was gentle, and had strong faith in the sages. He had controlled his
senses, and was strictly following the sages with body and mind. Only by the association of
pure devotees, can one get rid of all sins. A neophyte devotee must faithfully serve the
pure devotee, and should be obedient and strictly follow the instructions, as done by
Nrada.
As they were leaving those bhakti-vedntas instructed Nrada in that most
confidential subject which is instructed by the Lord Himself. A pure Vedntist, or a
bhakti-vednta, instructs according to the instructions of the Lord Himself. The Lord is
transcendental to the material creation. Before creation, He exists in His eternal abode,
and by His will, this manifested creation exists. And after annihilation, the Lord continues
to remain in His abode. This teaching refers to the catu-lok, which is far above
impersonal knowledge. This transcendental nature of the Lord can be understood only by
His pure devotees as evidenced in His teachings to Arjuna.
The jna guhyatama indicates knowledge of devotional service. Jnam means
ordinary knowledge and this develops up to the knowledge of impersonal Brahman.

Above this is knowledge of Paramtm, which is more confidential. But when such
knowledge is turned to pure devotional service, it becomes the most confidential
knowledge. Jna-stra has a prevalence of monistic jna. Confidential scripture
consists of a predominance of jna mixed with some bhakti. More confidential scripture
is that which has predominantly bhakti with some jna. Most confidential scripture is
pure bhakti which was imparted by the Lord to Brahm (at the beginning of creation
second canto), Arjuna (in Bhagavad gt), Uddhava (eleventh canto) etc.
By such knowledge, one can understand how the different energies of the Lord are
working, and return to His abode. By the knowledge of Bhgavatam, Nrada understood
the influence of the Lords cit-akti, the kp-akti, the acit-akti of the three guas, and
the influence of the knowledge of the Lords powers and sweetness. One part of the
Lords energy is manifesting the material world; the other part manifests the spiritual
world. And the via medium energy is manifesting the living entities who are serving either
the material or spiritual energies. The Lord explains in Bhagavad gt that the suffering
souls return to Him by giving up all engagements in the material world. This is the most
confidential part of knowledge, and can be understood only by pure devotees. Only such
devotees enter the kingdom of God to see and serve Him personally.
It is decided by the learned that the best remedial measure for removing all
troubles and miseries is to dedicate ones activities to the service of the Supreme
Personality of Godhead, r Ka. Foolish people have manufactured many remedial
measures for removing the miseries of the world. But without the sanction of the Lord no
plan can bring peace to the world. One must dedicate everything in the service of the
Lord. The best thing is to engage oneself completely in hearing the transcendental
pastimes of the Lord. In the absence of such an opportunity, one should try to engage in
the service of the Lord for which one has specific attraction. One should not renounce
work simply because it causes suffering and bondage, but rather renounce the spirit of self
centered enjoyment.
After having Nrada practice bhakti and experience prema, and teaching the
Bhgavatam which was spoken by the Lord, the sages then taught him the process of jna
which gives rise to knowledge and the goal of liberation, event though he did not request
it. Considering that the question of jna may arise when he grew older, the sages taught
Nrada jna indirectly for the purpose of developing indifference to the world. They
explained the destruction of the three miseries in which actions are offered to the
Paramtm, to Bhagavn and the impersonal Brahman.
A thing applied therapeutically cures a disease which was caused by that very same
thing. For example, when milk preparations cause bowel disorders, the same milk
converted into curd and mixed with other remedial ingredients cures such disorders.
Similarly, the three fold miseries of material existence cannot be mitigated by material
activities. Such activities have to be spiritualized, and the material conception of life is at
once changed when it is put into the service of the Lord. Everything is an emanation from
the Supreme Spirit, and by His inconceivable power He can convert spirit into matter and
matter into spirit. Thus everything should be used in relation to the Supreme Being. That
is the way to treat our material diseases and elevate ourselves to the spiritual plane where
there is no misery, lamentation or fear. When everything is thus employed in the service of
the Lord, we can experience that there is nothing except the Supreme Brahman.
Nrada says that when all activities are dedicated to the service of the Lord, those
very activities which caused his bondage become the destroyer of the tree of work.
Fruitive work which perpetually engages a living being is compared to the banyan tree,
which is deep rooted. This causes bondage. The propensity to enjoy may be turned into

the desire for serving the mission of the Lord. By doing so, ones activity is changed into
karma yoga. When the result of all work is dovetailed with the service of the Lord, it will
cease to generate further karma and will gradually develop into devotional 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.
From Nradas life we can understand that one has to first seek the association of
pure devotees, and render service. This service attitude will induce the great souls to
bestow mercy, which injects the neophyte with all the transcendental qualities of the pure
devotees. This develops gradually into a strong attachment to hearing the pastimes of the
Lord. Then one develops knowledge of the self and his eternal relation with the
Personality of Godhead. After that pure devotional service to the Lord begins gradually
developing into perfect knowledge of the Lord beyond the purview of impersonal
Brahman and localized Paramtm. Thus one becomes perfect even during ones present
lifetime.
Whatever work is done in this life for the satisfaction of the Lord is called bhakti
yoga or transcendental loving service to the Lord, and what is called knowledge becomes a
concomitant factor. The general understanding is that by performing karma according to
scriptures one develops knowledge for self realization. Some consider bhakti yoga to be
another form of karma. Factually bhakti yoga is above both karma and jna. The kriy-
yoga or karma-yoga as recommended by Nrada to Vysa is simply to satisfy the Lord.
One has to be purified before one can go back to Godhead.
That karma which is offered to the Lord causes purification to the level of sattva-
gua. That knowledge generated from karma which is without desire and which is pleasing
to the Lord because of being offered to the Lord is endowed with bhakti, since jna
devoid of bhakti will not give liberation. This is bhakti-mira-jna. When work is done to
satisfy the Lord, the performer becomes purified from material affection. Then one attains
spiritual knowledge. Therefore, knowledge is dependent on work done for the Lord.
Other knowledge, being devoid of bhakti yoga cannot lead one back to the kingdom of
God. A devotee engaged in hearing and chanting of the glories of the Lord becomes
spiritually enlightened. (Thus kriy-yoga here refers to hearing and chanting about the
Lord, and the jna that arises is the spiritual enlightenment about the Lord.)
While performing duties according to the order of Ka, one constantly
remembers Him, His names and His qualities. It has just been said that by karma yoga
mixed with bhakti (bhakti-mira-karma) one achieves jna mixed with bhakti, which aims
at liberation. Now it is said that sometimes, some people who practice nikma-karma
mixed with bhakti can develop bhakti mixed with karma (karma-mira-bhakti) by
association with devotees having karma-mira-bhakti. This bhakti is characterized by
chanting and remembering the Lord. This is superior to bhakti-mira-jna mentioned
previously.
In BG 9.27 Ka had advised to do everything as an offering to Him. This
teaching is not directed to the karma-yog since this verse falls in the section on bhakti.
Moreover, the karma-yog offers only Vedic karmas to the Lord in order that the results
will come to him. The devotees, however, take Vedic, mundane and daily duties and offer
them all to the Lord. This verse from BG like the SB verse under discussion refers to
karma-mira-bhakti. While doing karmas according to the Lords instructions and
simultaneously performing bhakti in the form of chanting and remembering, this verse
indicates bhakti as the principal action mixed with karma. Then one achieves jna-mira-
bhakti. From that one achieves rati for the Lord along with liberation. This is called nta-

bhakti. The tmrma verse (SB 1.7.10) confirms this: the Lord possesses qualities that
attract (rati) even the tmrmas.
The order of the Lord as given in Bhagavad gt is that one should work only for
Him in all spheres of life. According to the Vedic rites, even in the worship of demigods,
the representation of Viu must be there as yajevara, or the controller of the sacrifice.
Apart from Vedic duties, even in our ordinary dealings we must give our results to the
supreme enjoyer, Ka. A pure devotee remembers that Ka is the supreme enjoyer,
supreme proprietor and supreme friend, and in doing so the devotee repeats the name,
fame and qualities of the Lord. Thus he is in constant touch with the Lord. Ka says that
no one is more dear to Him than one who preaches His name and fame all over the world.
He wants the message of the Gt to be taught among the devotees, but not among those
who have no credit of austerities, charity etc. Therefore, the attempt must go on to convert
the unwilling persons to become His devotees. Lord Caitanyas simple method of singing,
dancing and feasting is very effective in this connection, and all spiritual activities must be
conducted under the guidance of a pure devotee.
It has been explained that both jna and karma without bhakti are condemned
(1.5.12). It has also been said in three verses (1.5.17-19) that pure bhakti beyond the guas
is the supreme process. The whole process from the first appearance of pure bhakti to its
increase up to prema has also been described in six verses (1.5.23-28). Then according to
qualification, bhakti-mira-jna was permitted (1.5.35), and karma-mira-bhakti was
mentioned as superior to that (1.5.36). Now desiring to teach his personal mantra received
from the gurus, Nrada first creates faith in those mantras. Nrada advises us all to chant
the glories of Vsudeva along with His plenary expansions Pradyumna, Aniruddha and
Sakaraa. The question raised by the great sages headed by aunaka regarding the
confidential part of Stas achievement thru the spiritual masters is explained herein by
chanting of this hymn of 33 letters o namo bhagavate tubhya, vsudevya dhmahi,
pradyumnya aniruddhya, nama sakaraya ca. (1.5.37). The central figure is Lord r
Ka and the plenary portions expanded as Vsudeva, Sakaraa, Pradyumna and
Aniruddha are His aides-de-camp. These expansions are the original Deities for all other
truths, namely either viu-tattva or akti-tattvas. By placing the members out of order,
one can understand that this is a listing of the members of Kas catur-vyha with His
son Pradyumna and grandson Aniruddha placed next to Ka followed by Balarma,
rather than the one in Vaikuha.
One who worships the yaja-purua, Lord Viu, who has no material form
(amrtikam), in the form of transcendental sound vibration (mantra mrtim) is the actual
seer. One should worship the Lord, who is the subject of the dhyna-mantra with the 16
items of worship while uttering vsudevya nama. Anything which is beyond the scope of
experience by our imperfect senses can be realized fully by the sound representation. This
is a factual experience of the transcendental Personality of Godhead, who possesses a pure
form of sac-cid-nanda. The transcendental form of the Lord can be experienced without
difficulty (amrtikam mrti also means difficulty) by our original spiritual senses which
can be revived by chanting the holy mantras. Such sound should be received from the
transparent agency of the bona fide guru, and the chanting may be practiced by the
direction of the spiritual master. This method of worship is recommended in the
pcartrika system, and this is more important than the Vednta for this modern age.
One who worships the Lord possesses complete scriptural conclusion. This does not refer
to scriptures devoid of bhakti, which are not wholesome but deficient as confirmed in SB
1.5.8 where Nrada said that Vysas writing of Vednta was insufficient because he was
never satisfied.

Thus by Lord Ka, Nrada was endowed first with transcendental knowledge of
the Lord, then with the spiritual opulences like aima and other siddhis, and then with His
intimate loving service (prema). By chanting the holy names of the Lord without offenses,
one can understand the Lords existence in the transcendental realm. The Lord reveals
His identity gradually to one who has unflinching faith in guru and Ka. After this, the
devotee is endowed with mystic opulences, and above all he is accepted in the confidential
entourage of the Lord and is entrusted with specific service of the Lord thru the agency of
the spiritual master. Vysa then learnt the mantra from Nrada.
Nrada advises Vysa to describe the Almightys activities which he had learned
by his vast knowledge of the Vedas, for that would satisfy the hankerings of great learned
men and at the same time mitigate the miseries of common people. There are four classes
of good men, who acknowledge the authority of the Lord. They are those who are in
distress, who are in need of money, who are advanced in knowledge and the inquisitive.
There are four kinds of bad men too: those who are addicted to the mode of progressive
fruitive work (karms), those addicted to vicious work for sense enjoyment (vikarms),
those who are materially advanced in knowledge but do not acknowledge the authority of
the Lord, and the atheists. Nrada advised Vysa to describe the glories of the Lord just to
do good to all eight classes of men, both good and bad. By knowing the glories of the
Lord, one would become devoted solely to the confidential scriptures and not have a
desire for jna. Thus the Bhgavatam is meant for anyone who wants his own welfare
and peace of mind.

SB 1.6 Conversation between Nrada and Vysa -80-

SB 1.6 Conversation between Nrada and Vysa Feb 8, 2008

Hearing about Nradas birth and activities, Vysadeva was inquisitive to know
more about the perfection of Nrada. So Vysa asked Nrada what he did after the sages
left before the beginning of his present birth. This desire to inquire from the spiritual
master is an essential factor to the progressive path, and this process is technically called
sad-dharma-pcch. Vysa wanted to know how Nrada attained his spiritual body. Since
time annihilates everything in due course, how was it that Nrada was able to remember
this subject matter, which happened in the previous day of Brahm. As spirit is not
annihilated even after the annihilation of the material body, so also spiritual consciousness
is not destroyed. Nrada developed this spiritual consciousness even when he had his
material body in the previous kalpa.
Nrada said that the sages who imparted scientific knowledge of transcendence
(vijnam) to him departed for other places. Nrada wanted to leave home after hearing
the instructions of the sages, but he awaited Kas arrangement. Nradas mother was a
maidservant and a simple woman. She bound him, who was her only child, with the tie of
affection. She wanted to look after him properly but was unable to do anything for him
because she was dependent on others. The world is under the full control of the Lord, and
thus everyone is like a wooden doll in the hands of a puppet master. Only five years old
and inexperienced with time, place and direction, Nrada lived in a brhmaa school, and
was dependent on his mothers affection.
One day when his mother went out to milk a cow, she was bitten on the leg by a
serpent, influenced by supreme time. The poor boy was being looked after only by his
affectionate mother, and yet the mother was taken away by the supreme will in order to
put him completely at the mercy of the Lord.
Confidential devotees of the Lord see in every step a benedictory direction of the
Lord. Nrada took his mother passing as the special mercy of the Lord, who always desires
the welfare of His devotees. What is considered 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. Nrada, without
performing the funeral rites of his mother, started for the North, and passed thru many
flourishing towns, villages, farms, mines, agricultural lands, valets, flower gardens and
natural forests. After getting an impetus in spiritual life, Nrada did not waste even a
single moment with economic development, although he passed towns and villages, mines
and industries. Bhgavatam portrays history as it happened millions of years ago, and such
history repeats itself. The mundane wranglers waste time with archaeological excavations
without searching into the vital necessities of life.
Nrada passed thru hills and mountains full of minerals like gold, silver and
copper, and thru tracts of land with reservoir of water filled with beautiful lotus flowers
decorated with bees and singing birds. He then passed thru many forests of rushes,
bamboo, sharp grass, weeds and caves, which were difficult to pass thru alone. He visited
deep, dark and dangerous forests, which were the play yards of snakes, owls and jackals. It
is the duty of a mendicant to experience all varieties of Gods creation by traveling alone
thru all forests, hills, towns and villages to gain faith in God and strength of mind as well
as to enlighten the inhabitants with the message of God. Wandering without external
shelter increases ones dependence on Ka because it tests and strengthens ones faith.

One begins to realize fearlessness. Nrada was absorbed in tasting the sweetness of the
Lord and so did not experience surprise or fear.
A sannys is duty bound to take all risks without fear, and the most typical
sannys of the present age is Lord Caitanya, who traveled in the same manner thru the
jungles. One should take the vow to stop social intercourse completely and devote life
exclusively to the service of the Lord. In this age, devotional service of hearing and
chanting the holy glories of the Lord is recommended, and one need not imitate the
parivrjakcrya like Nrada or Caitanya, but may sit down at some holy place and devote
his time to hear and repeatedly chant the holy scriptures left by great cryas like the six
Gosvms of Vndvana.
Being exhausted from traveling, Nrada took a bath in a river and also drank
water. Thus he got relief from exhaustion. A traveling mendicant can meet the needs of
body, namely thirst and hunger, by the gifts of nature. Thus his purpose in visiting the
house of a householder is not to beg but to enlighten him spiritually. After that, under the
shadow of a banyan tree (avattha or pippala) in an uninhabited forest, Nrada began to
meditate upon the Supersoul, as he had learned from liberated souls. The Paramtm was
situated permanently in his mind because Nrada had developed prema. One should not
meditate whimsically, but know everything perfectly well from authorized scriptures thru
the guru, and then by proper use of ones trained intelligence, one should meditate on the
Supersoul.
As soon as Nrada began to meditate upon the lotus feet of the Supreme Lord
with his mind transformed in transcendental love (bhva-nirjita), tears rolled down his
eyes, and without delay Ka appeared on the lotus of his heart. Nrada attained the
stage of bhva, which is just prior to the stage of prema. In this stage there are eight
different kinds of ecstasies, of which tears from ones eyes is one of them. The Lord first
appeared in Nradas heart and then appeared in the three functions of the mind nose,
ear and eye, so that Nrada could experience the fragrance of the Lords body, the sound
of His ankle bells and the beauty of His face.
Being overpowered by feelings of happiness, every part of Nradas body became
enlivened. Being absorbed in an ocean of ecstasy, he could neither see himself nor the
Lord. All his limbs developed the symptoms of prema, and being covered with goose
bumps prema became difficult to bear. Nrada lost the form of the Lord which he was
seeing. Spiritual feelings of happiness and intense ecstasies have no mundane comparison.
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.
The transcendental form of the Lord satisfies the minds desire and at once erases
all mental incongruities. Thus the Lord is not formless. But His form is completely
different from all forms of our material experience. None of the material forms can satisfy
the mind, nor can they vanish the disturbances of the mind. One who has seen that form
even once is not satisfied with anything else. When it is said the Lord is formless, it means
that He has nothing like a material form. As spiritual beings, we are searching after that
form of the Lord life after life. We are not satisfied by any other form of material
appeasement. Nrada got a glimpse of the form, but upon losing it, he became perturbed
and stood up to search it out.
Nrada desired to see that form again but despite his attempts to concentrate his
mind upon the heart with eagerness to view the form again, he could not see the Lord, and

thus became aggrieved. There is no mechanical process to see the form of the Lord. It
completely depends on the causeless mercy of the Lord. One should simply await the
opportune moment and go on discharging his prescribed duty in devotional service of the
Lord. Nrada thought that he could see the form of the Lord again by the same
mechanical process which was successful in the first attempt, but he could not see the form
again. The Lord is bound only by unalloyed devotion, and when He is pleased with our
sincere attempt of devotional service, He may be seen out of His own accord.
Seeing Nradas attempts, the Personality of Godhead, spoke to him just to
mitigate Nradas grief. In the Vedas it is said that the Lord is beyond the approach of
mundane words and intelligence. And yet by His causeless mercy, one can have suitable
senses to hear Him or speak to Him. The Lord was pleased with Nrada, and thus gave
Nrada necessary strength to hear Him. It is not possible for others to perceive directly
the touch of the Lord during the probationary stage of regulative devotional service. It
was a special gift for Nrada. Because Nrada had bhakti arising from vaidhi-sdhana, he
had realization of the sweetness of the Lords fragrance, beauty and speech in his present
body. The complete experience with all other types of sweetness (touch, taste etc) would
be experienced in the future in his spiritual body. A devotee in love with God feels always
the pangs of separation and is therefore always enwrapped in transcendental ecstasy.
When Nrada heard the Lord, the feelings of separation were to some extent mitigated.
The Supreme Lord said that during this lifetime, Nrada would not be able to see
the Lord anymore. Those who are incomplete in service (avipakva), and who are not free
from material taints (kay), can hardly see the Lord. The Lord is the supreme pure
and there is no trace of materiality in His person. When one is free from the modes of
passion and ignorance, one becomes free from lust and covetousness, and thus his
devotional life begins. But Nrada was already pure. So what material dirt could be
covering his heart? rla Prabhupda hints that Nrada was still covered by goodness. Jva
Gosvm mentions that some persons purify themselves, but remain with sattva-gua, and
thus are attached to living in the forest. The balanced mode of nature is goodness, and one
has to go beyond goodness to see God. The best thing is to live in a place where the
transcendental form of the Lord is worshipped. The temple of the Lord is a transcendental
place, whereas a forest, where one goes to meditate on the Lord, is a materially good
habitation. Thus one is advised to worship the Lord in the temple. Vivantha Cakravart
says that lax practitioners with contamination cannot see the Lord. However, Nrada did
see the Lord and so was not a faulty practitioner. And in his current life, Nrada can turn
every place into Vaikuha just by his presence. He engaged many devotees like Prahlda,
Dhruva and others in the service of the Lord.
The Lord said that Nrada had seen Him only once in person, and this was to
increase Nradas desire for the Lord. The Lord shows Himself one time only to a person
practicing in his present body (sdhaka-deha) who has developed prema. The infant state
of prema in the sdhakas body matures to a youthful state in the siddha-deha by an
increase of prema arising from longing in separation. That youthful prema allows the
devotee to see the Lord constantly and serve Him directly. The more one hankers for the
Lord, the more one will be freed from all material desires. A living being cannot be vacant
of desires. When his desires are material, he becomes entangled, and when he thinks, feels
and wills for the service of the Lord, he becomes gradually free from all entanglement.
The more a person is engaged in the loving service of the Lord, the more he acquires a
hankering for it. Material service has satiation, whereas spiritual service has neither
satiation nor end. By intense service of the Lord, one can experience the presence of the

Lord transcendentally. There was no material desire in Nrada, and yet to increase his
intense desire for the Lord, he was so advised.
By service of the Absolute Truth even for a few days, a devotee like Nrada
attains firm intelligence in Ka. When Nrada would give up his current body, he would
become the Lords associate. Serving the Absolute Truth means rendering service to the
Lord under the direction of a bona fide guru, who is a transparent via medium between
the Lord and the devotee. By such training, the devotee gets intelligence in transcendental
service, which leads him to become one of the associates of the Lord in the transcendental
world, after giving up the deplorable material worlds. Intelligence engaged in Kas
devotion cannot be thwarted at any time. By His mercy, ones remembrance would
continue at the time of creation as well as at the time of annihilation. Since the Lord is
eternal, anything done in His service is permanent. Transcendental service rendered to the
Lord accumulates birth after birth, and when the devotee is fully matured, he is eligible to
enter into the association of the Lord. Such accumulation of Gods service is never
vanquished, but increases till fully matured.
Then the Lord, personified by sound and unseen by eyes, stopped speaking. That
the Lord was not seen but only heard does not make any difference. He produced the four
Vedas by His breathing, and He is seen and realized thru the sound of the Vedas.
Similarly, the Bhagavad gt is the sound representation of the Lord, and there is no
difference in identity. The Lord can be seen and heard by persistent chanting of the
transcendental sound.
Nrada bowed his head and offered obeisances to Him. Then Nrada began
chanting the holy name and fame of the Lord ignoring all formalities of the material
world. Such chanting and remembering of the transcendental pastimes of the Lord are
benedictory. Nrada simply awaited the time when the Lord would award him mercy by
making him an associate. A devotee, after initiation takes very seriously chanting the
glories of the Lord and traveling all over the world so that others may also hear the glories
of the Lord. Such devotees are never envious of anyone, nor are they proud of being
eligible to go back to Godhead. They chant and remember about the Lord, and according
to personal capacity distribute the message for others welfare without motive of material
gain.
In due course of time, Nrada, who was fully absorbed in thinking of Ka (ka-
mater), being completely freed from all material taints, met with death, as lightning and
illumination occur simultaneously. A devotee, who is guaranteed to pass on to the
kingdom of God, where life is eternal, fully cognizant and blissful, has no hankering for
material things. And in due course of time, when a pure devotee is completely prepared,
the change of body occurs. A devotee simultaneously changes his material body and
develops a spiritual body exactly like illumination following lightning immediately. It is
said that the intelligence even when identified with the Lord completely, being non
different, still has the ability to make distinctions. But this case was different. Intelligence
could not make a distinction. Suddenly the two things disappearance of the material
body and attainment of the spiritual body simultaneously made their appearance. Even
before death, a pure devotee has no material affection, due to his body being spiritualized
like a red hot iron in contact with fire.
As soon as he quit his material body made of five material elements, Nrada got
his spiritual body, which was invested with three transcendental qualities eternity,
freedom from modes, and freedom from reactions of karma. This body was befitting an
associate of the Personality of Godhead. A devotees body becomes at once surcharged
with the transcendental qualities as soon as he is engaged in the devotional service of the

Lord. Dhruva and Prahlda were able to see the Lord face to face in the same body. This
means that the quality of a devotees body changes from material to transcendence. Only
the devotee is exempt from the law of karma by the causeless mercy of the Lord.
The bodies of the Lords associates are pure, without prrabdha-karmas, and
eternal. The prrabdha-karmas were not destroyed just now (when Nrada gave up his
sdhaka body) but previously, for that is accomplished by sdhana. Prrabdha karmas do
not remain with the devotees who have developed prema-bhakti. For those practicing pure
bhakti, destruction of prrabdha karmas takes place during sdhana-bhakti. Even an
outcaste who chants the name of the Lord once gives up his body. Since we do not see
anyone giving up their body simultaneously with chanting, body here means his
prrabdha-karmas which are experienced in the present body. By the association of bhakti
the body becomes free of the three guas as seen in the case of Dhruva. Thus giving up the
body means giving up the body made of three guas. Sometimes the Lord shows devotees,
literally, giving up their bodies in order that the opinion of others are not negated. Thus
Nrada, who had developed prema already, gave up his body. However he had already
destroyed his prrabdha karmas during his practice of bhakti.
At the end of the millennium (kalpa) when Brahm withdrew the universe with his
breathing, and Lord Nryaa lay down within the water of devastation, Brahm began to
enter into Him along with all the creative elements. Nrada also entered thru the Lords
breathing. Nrada is also known as the son of Brahm, as Lord Ka is known as the son
of Vasudeva. The birth of Nrada as the son of Brahm is a transcendental pastime. The
Lord and His liberated devotees like Nrada appear in the material world by the same
process. After 4 billion 300 million solar years (at the end of previous kalpa and the
beginning of this kalpa), when Brahm awoke to create again by the will of the Lord, all
the sages like Marci, Agir, Atri and so on were created from the transcendental body of
the Lord, and Nrada also appeared along with them.
Brahms day is 4,320,000,000 solar years. His night is also the same duration,
during which he rests within the body of Garbhodakay Viu. When the sages appear
from the different parts of the body of Viu, Nrada also appears. It is said that the sages
are born from the senses of Brahm. Their birth is actually an awakening from sleep only.
This means that Nrada appears in the same transcendental body, just as a man awakes
from sleep in the same body. Nrada appears and disappears in his own transcendental
body, which is without distinction of body and soul, unlike conditioned beings. Unlike the
other sages, Nrada can travel outside the universe because of his devotional service. He is
a special soul and stayed in the Lords body for 4000 yuga cycles. Sages like Nrada and
Marci do not take physical births, but like Brahm awaken themselves.
By the mercy of Mah Viu, Nrada can travel anywhere within the three worlds
and also outside of them because he is fixed in unbroken devotional service of the Lord.
Nrada can enter all planets in both the material and spiritual spheres without restriction,
as much as the Lord is free to move personally in any part of His creation. Unlike Marci
and other sages with material bodies involved in karma yoga, and the Kumras involved in
jna, Nrada is above karma and jna. Those who are karma-yogs do not go beyond
the universe. Those who have attained Brahman do not go into the material universe out
of fear of bondage of karma. But Nrada is a liberated spaceman, and the prime authority
in devotional service. He travels singing the glories of the Lord, vibrating the instrument
called v, which was gifted to him by Ka. The seven singing meters a (aja),
(abha), g (gndhra), ma (madhyama), pa (pacama), dha (dhaivata) and ni (nida)
are transcendental and specifically meant for transcendental songs. These seven notes are
sometimes compared to the sounds of animals: sa peacock; re- bull; ga goat; ma

heron; pa kokila (cuckoo); dha horse; ni elephant. Nrada fulfills his obligation to the
Lord for His gift of the instrument, and thus always sings the Lords glories.
As soon as Nrada begins to chant His holy activities, Ka at once appears on
the seat of Nradas heart. The Absolute Lord is not different from His transcendental
name, form, pastimes and the sound vibrations thereof. As soon as a pure devotee engages
in hearing, chanting and remembering the Lord, the Lord at once becomes visible to the
transcendental eyes of the devotee by reflecting Himself on the mirror of the heart by
spiritual television. The pure devotee can experience the presence of the Lord at every
moment. The Lord, like any other individual being, likes to hear and enjoy His personal
glories enumerated by others. The difference is that the Lord is the greatest personality of
all and absolute in all His affairs. And the Lord appears to give mercy to the devotees and
not for His own glorification. Nrada chants the glorification of the Lord not for his
personal benefit but because the glorifications are identical with the Lord. Previously,
despite his repeated attempts, Nrada could not see the Lord. That was because of the
presence of the mode of goodness in him. But now in his spiritual body, whenever he
chanted, the Lord appeared as if called for.
Those who are full of cares and anxieties due to desiring contact of the senses with
their objects can cross the ocean of nescience on the boat of constant chanting of the
transcendental activities of Lord Hari (haricarya). Materialistic men are always busy
thinking and discussing subjects of sense gratification. Such sensual activities, being
carried out under the influence of my, do not give them any satisfaction. On the
contrary, they become full with cares and anxieties. That which cannot give them
satisfaction is accepted as an object for satisfaction. If one wants actual happiness, one
must change the subject matter to discussing about the Lord. The Lord descends on earth
and manifests activities almost like worldly men, but at the same time He does things in an
extraordinary way. He does so for the benefit of all conditioned souls so that they can turn
their attention to transcendence. Nrada, by his personal experience, has stated that by
discussing the Lords activities, one can cross over the ocean of nescience. Because
krtanam is the main aga of bhakti, it is mentioned. However, all limbs of bhakti will be
effective.
By practicing self restraint 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 obtained by service to Mukunda (mukunda sevay). Nrada says that
devotional service to the Lord is more effective and practical than artificially trying to
control the senses. Vivmitra fell victim to the beauty of Menak, but Haridsa hkura
could not be seduced by my herself. Without devotional service, neither the yoga system
nor dry philosophical speculation can ever become successful. In the past many yogs
achieved the platform of devotional service by offering all their endeavors to the Lord and
achieved perfection. And the stage of jna without the bondage of karma is not glorious
if it is devoid of bhakti.
When bhakti is mixed with yoga or jna it is called mixed devotional service. Pure
bhakti without any adulteration is the foremost means to attain self realization. There are
three types of bhakti: pure bhakti (kevala), mixed bhakti but with bhakti being
predominant (prdhnya) and mixed bhakti but with bhakti being secondary (gua-
bhva). Kevala-bhakti is illustrated in verses 1.5.17 and 1.5.23. Prdhanya bhakti is
illustrated in 1.5.36: when those engaged in karma perform those activities according to
the instruction of the Lord, they also chant and remember the qualities and names of
Ka. Gua-bhva bhakti is seen in 1.5.35: that jna which arises from karma which is
pleasing to the Lord because of being offered to Him is endowed with bhakti.

Kevala-bhakti practiced by a person who is nikma, also called as ananya-bhakti,
uddha-bhakti, nirgua-bhakti, uttama-bhakti and akicana-bhakti, gives prema as a result.
Prdhanya-bhakti, classified as karma-mira-bhakti, jna-mira-bhakti, and yoga-mira-
bhakti and practiced by those who are nta, produces rati (bhva) and liberation for
some. If these persons get the association of a person with dsya-bhva or other
sentiments, because of the predominance of bhakti desiring dsya or other sentiments,
that person will achieve prema with a prominence of aivarya mood. In gua-bhva bhakti,
bhakti does not reveal its own results. It is only an assistant to karma, jna and yoga
which cannot produce results without bhakti. And when mixed with bhakti, they produce
liberation.
Thus Nrada explained the confidential knowledge of his birth and activities to
Vysadeva for Vysas personal satisfaction. Nrada had explained how the seeds of
devotion were sown by transcendental association and how they gradually developed by
hearing from the sages. The result was detachment from worldliness so much so that a
small boy could receive the death news of his mother as the blessing of God. A sincere
urge led him to have an interview with the Lord. Nradas execution of pure bhakti got rid
of all karma, and he transformed his body into a spiritual one, which alone enables one to
enter the kingdom of God. Hearing such an authority one can have some idea of the
results of devotional life, which are hardly delineated even in the original Vedas. The
knowledge is confidential because it is not understood by those who study Vednta.
Nrada then left to wander at his free will vibrating on his v instrument. Every
living being is anxious for full freedom because that is his transcendental nature. And this
freedom is obtained only thru the service of the Lord. Nrada moves about without a
motive. The system of devotional service is causeless. It may or may not develop in a
particular person even after he undergoes all the detailed formulas. The association of the
devotees is also causeless. One may be fortunate to have it, or one may not have it even
after many endeavors. Thus, 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 thru the medium of guru is to attain complete
freedom of life.
Nrada muni glorifies the activities of the Personality of Godhead, and so doing
takes pleasure and also enlivens all the distressed souls of the universe. What one feels as
happiness within the universe is mys illusion. No one can be happy within the material
world. Nrada in order to enlighten the miserable inhabitants wanders everywhere to get
them back home, back to Godhead. That is the mission of all genuine devotees of the
Lord following the footsteps of that great sage. A little service to Ka pacifies the soul,
then what can be said of the effect of describing his glories? One owes praise to the
fortunate person who chants the Lords glories.

SB 1.7 The son of Droa punished -87-

SB 1.7 The son of Droa punished Mar 27, 2008

aunaka asked Sta what Vysadeva did after Nrada left having heard everything
from Nrada. Before commencing Bhgavatam, Vysa realized the whole truth by trance
in meditation. Sta said that on the western bank of the river Sarasvat, there was a
cottage for meditation at amyprsa, which enlivens the transcendental activities of the
sages. For spiritual advancement of knowledge a suitable place and atmosphere are
required. An rama is a place where spiritual culture is fostered. The whole varrama
system is so designed that each and every status of life is called an rama. This means that
spiritual culture is the common factor for all.
After touching water for purification, Vysa sat down to meditate as Nrada had
directed. Nrada had instructed Vysa to think of the pastimes of the Lord in trance for
the liberation of people. Fixing his mind in bhakti yoga (bhakti yogena manasi),
Vysadeva saw the Absolute Personality of Godhead (pra purua), Ka, with His
external energy (my), which was under His full control (tad-aprayam). The form
Nrada saw was that of Ka as it will later be said ke parama-purue (SB 1.7.7). The
word pram indicates the cit-akti arising from His svarpa and all His aas and kals.
It is also confirmed in SB 2.7.47 that my flees from the Lords presence due to shame.
Perfect vision of the Lord is possible only by bhakti yoga, as also confirmed in Bhagavad-
gt. When the curtain of the veil of impersonal Brahman, which is the golden effulgence
covering His form, is removed by the mercy of the Lord, the real face of the Absolute
Truth is seen. This is the form that Vysa saw. The my, which Vysa saw is the external
energy of the Lord, as will be clear from the statement of her activities. The internal
potency of the Lord is called my and is exhibited in the absolute realm. The tmrmas
take shelter of this my. Devotional service is the function of the internal energy.
Due to this external energy (yay), the jva is illusioned (sammohita jva).
Although transcendental to the three modes of material nature, the jva thinks of himself
as a material product and thus undergoes the reactions of material miseries. This means
that the present mode of thinking, feeling and willing is not natural for the living being.
The present conditional state is due to the influence of the external energy, which means
that the illusory energy takes the initiative 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 soul under illusion.
The Lord, however, descends from His kingdom upon the kingdom of illusory energy and
personally gives relief to the conditioned soul in the form of Bhagavad gt. Thus the souls
are reclaimed both by the process of punishment by the external energy, and by the Lord
Himself as the spiritual master within (as the Supersoul) and without (as scriptures, saints
and guru).
The purpose of Vysa seeing my is to explain the disease first and then the
prescription to the cure. The external energy is, however, under the control of the Lord as
previously explained. Therefore, it is sheer imagination that the Supreme Lord being
illusioned by my becomes a living being. Had the Lord and the living beings been the
same, Vysa could have seen that, and uka would not have taken the trouble to describe
the illusory pastimes of the Lord for ones liberation. Both the Lord and the living
beings are qualitatively one, and their eternal relation is transcendental.
How the illusory identification with matter can be removed is explained next. The
material miseries of the living entity, which are superfluous to him, can be directly
mitigated by the process of bhakti yoga. Since the mass of people are unaware of this,

Vysa compiled Bhgavatam, which is stvata-sahit (the Vedic literature in relation to
the Supreme Truth). The prescription for cure of the disease is seen by Vysa as bhakti
yoga. Vysa in meditation first saw the Lord who is pra, with His aas, the purusa and
guvatras. Then Vysa saw His cit-akti with many varieties such as Vimal and
Utkari, which are manifestations of His beauty. He then saw the external energy, my-
akti, behind the Lord. He saw in the Lord, bhakti the chief element of the cit-akti
which is more powerful than all others and which can destroy the illusion caused by my
and which arises from the actions of His anugrah-akti. Having seen all this, he then
wrote the Bhgavatam, which reveals all of this for the ignorant people.
Revival of the dormant affection of love of God does not depend on the
mechanical process of hearing and chanting, but 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 transcendental loving service. But even with hearing and chanting, there
is at once mitigation of the unwanted miseries of material existence. Such mitigation of
miseries does not wait for development of transcendental knowledge. Rather, knowledge
is dependent on devotional service for realization of the Supreme Truth.
Simply by giving aural reception to rmad Bhgavatam, the feeling for loving
devotional service to Ka, the Supreme Person (ke parama-prue), sprouts up
(utpadyate) to extinguish the fire of lamentation, illusion and fearfulness (oka-moha-
bhaypah). Simply by hearing Bhgavatam, prema arises. What to speak then of the
greater effect if one engages others in hearing it. And what greater effect speaking it must
have! And what even greater effect will engaging others in speaking it produce!
There are various senses, of which the ear is the most effective, which works even
when one is asleep. The importance of hearing is mentioned here in connection with
attaining the highest perfection of life. Everyone is full of lamentation chasing after the
mirage of illusory things and being always afraid of his supposed enemy. But by hearing
Bhgavatam, one gets attachment to Ka and develops pure love for Him. The living
entities are prakti while the Lord is purua, and thus love exists between them. Loving
devotional service begins with hearing about the Lord.
The transcendental sound vibration is so powerful that it removes at once all
material affections. Under illusion one accepts the material body as an actual fact. 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 man. By hearing the subject matter of Bhgavatam the false complexity
of materialism is removed. One can have direct connection with the Supreme Personality
of Godhead r Ka, and attain the highest perfection of life by transcending worldly
miseries, illusion and fearfulness. Hearing Bhgavatam captures the Lord in the heart, and
the Lord is captured only by prema, which is the result of sdhana-bhakti. Thus hearing
Bhgavatam produces prema.
rmad Bhgavatam is the natural commentary on the Brahma-stras compiled by
the same author. After compiling the Vedas and summarizing their conclusions in the
Vednta-stra, Vysa experienced his revelation about the Absolute Truth and then wrote
and revised the Bhgavatam. Although the Bhgavatam is meant for the paramahasas,
or those totally engaged in self realization, it works into the depths of the hearts of those
who may be worldly men, who can find remedial measures for their material diseases.
Vysa first gave a synopsis of Bhgavatam and then gave a detailed description under
instruction of Nrada. Nrada gave instructions after the disappearance of Ka and
before Parkit punished Kali because even at that time there was a tendency towards
irreligion among everyone. Vysa was dissatisfied in his heart because of this. It is

understood that before the beginning of Kali-yuga he would not have been dissatisfied in
heart. Now at this time he revised the Bhgavatam which was previously written.
When he compiled the Puras, Vysa compiled the Bhgavatam in an
abbreviated form, and later having been instructed by Nrada and experiencing his own
realizations, he revised the Bhgavatam. The revised Bhgavatam is the one that is
referred when it says it arose after the departure of Ka. Again it is the present
Bhgavatam that is referred to when it is said that it is one among the 18 Puras. Then
Vysa taught it to his own son, uka, who was already engaged in self realization (nivtti
mrga). The path of pravtti mrga was condemned by Nrada, and Bhgavatam is the
science for those following the path of nivtti mrga. Bhgavatam was compiled not less
than five thousand years ago.
aunaka asked Sta why uka took the trouble to undergo the study of such a vast
literature, when he was already an tmrma on the path of self realization. The highest
perfection of life is to cease from material activities and be fixed on the path of self
realization. Those who are indifferent to material enjoyment and take pleasure in the self
are called tmrmas. uka was one and still he was attracted to Bhgavatam, which shows
that it is a post graduate study even for the tmrmas. Although Vysa wanted uka to
hear Bhgavatam, uka left home immediately after his birth. Vysadeva then sent uka
two exquisite Bhgavatam verses SB 3.2.23 and 10.21.5 thru messengers. These verses
respectively describe Kas compassion and beauty, and they so captivated ukas mind
that he returned home, enticed by a desire to hear the Bhgavatam.
Sta answered by citing the famous tmrma verse, which Lord Caitanya
elaborately explained before Santana Gosvm. First Lord Caitanya presented 18
meanings of this text to Srvabhauma Bhacrya. After hearing this, Srvabhauma
understood that Mahprabhu was the Supreme Lord. Later the Lord spoke extensive
additional meanings to Santana Gosvm. The verse is: tmrm ca munayo /
nirgranth apy urukrame / kurvanty ahaitukm bhaktim / ittham-bhta-gua hari. All
different varieties of tmrmas though freed from all kinds of material bondage desire to
render unalloyed devotional service unto the Personality of Godhead, who possesses
transcendental qualities and thus attracts everyone, including liberated souls.
The Bhgavatam is attractive to even those who are free from rules and
prohibitions. Such persons perform bhakti without seeking results. Bhakti produces jna
but is superior to jna. Therefore it is called best or uru. Therefore urukrama means the
Lord who produces the best method, bhakti. Can bhakti deliver the liberated? Can the
Bhgavatam deliver those who have surpassed scriptures? Can a work discussing a server
and the served (the Lord) deliver those who have given up all identities of ego? Can the
rules of bhakti described in Bhgavatam deliver those who have given up all rules and
prohibitions? To destroy all such protests, the verse says ittham-bhta-gua: the Lord has
such attractive qualities that even tmrmas become attracted.
Due to their practice with predominance of bhakti or even just by mercy alone, the
Lord gave mercy to the Kumras thinking Let them realize my qualities. Vysa gave
mercy to uka thinking Let him realize Kas qualities. Having attained that
qualification for realizing the Lords qualities, these tmrmas perform unmotivated
bhakti. Other tmrmas perform bhakti with the goal of merging into Brahman. The
word ahaituk cannot be applied to their bhakti. As stated in BG 18.54, the tmrma with
the destruction of jna for liberation, since jna is in sattva gua, attains pure bhakti
(mad-bhaktim labhate param). It is said pure bhakti because there is no covering of jna.
By association of devotees, they can attain prema bhakti. Others, as said in BG 18.55,
knowing Ka as Brahman by bhakti, can merge into Him. Their bhakti is not ahaituk.

Lord Caitanyas explanation of the verse follows.
There are eleven words in the verse, namely (1) tmrma (2) munaya (3)
nirgrantha (4) api (5) ca (6) urukrama (7) kurvanti (8) ahaitukm (9) bhaktim (10) ittham-
bhta-gua (11) hari. There are seven synonyms for the word tm: (1) Brahman
(brahma) (Absolute Truth) (2) body (deha) (3) mind (mana) (4) endeavor (yatna) (5)
endurance (dhti) (6) intelligence (buddhi) (7) nature (svabhva). The word tmrma
refers to one who enjoys these seven items. The word munaya refers to (1) those who are
thoughtful (manana la) (2) those who are grave or silent (maun) (3) ascetics (tapasv)
(4) those who keep great vows (vrat) (5) mendicants (yati) (6) sages (i). The word
nirgrantha refers to one who is liberated from nescience (avidy-granthi-hna), one who is
freed from the obligation of the rules and regulations (vidhi-niedha) mentioned in the
Vedas (veda-stra), one who has no knowledge (jna), an illiterate (mrkha), lowborn
(nca), unclean persons (mleccha), unregulated (stra-rikta-gaa), capitalist (dhana-
sacay), and the penniless (nirdhana). The prefix ni is used in the sense of certainty,
gradation, construction or forbiddance, and grantha is used in the sense of wealth, thesis
and composition.
The word urukrama means one whose activities are glorious. This word specifically
indicates the Lords incarnation as Vmana, who covered the whole universe by
immeasurable steps (krama). Thru His all pervasive feature, the Lord has expanded the
entire creation, and in His personal feature He is always present in Goloka. He maintains
the material creation by His external potency, Goloka by His conjugal potency and
Vaikuha planets by His aivarya potency. The word kurvanti refers to doing things for
someone else. Therefore, it means that the tmrmas render devotional service unto the
Lord not for personal interest but for the pleasure of the Lord, Urukrama. In Sanskrit, the
verb to do has two forms, called parasmai-pada and tmane-pada. When things are done
for ones personal satisfaction, the form is called tmane-pada. In that case kurvate is used
in Sanskrit. When things are done for others, the verb form changes to kurvanti.
The word hetu means causal to do something with a motive. There can be three
motives for which one does things: bhukti (material enjoyment), siddhi (mystic
perfections) and mukti (liberation). There are innumerable varieties of material
enjoyment. There are 18 kinds of siddhis. And there are five kinds of liberations.
Unalloyed devotional service is unmotivated by any of these desires for personal benefit.
When one is free from all these contaminations, he can bring Ka under control.
Practice of devotional service in the material field is influenced by the three modes of
nature, and above such activities is the transcendental practice called sdhana bhakti.
When this is matured into love for the Lord, the transcendental loving service of
the Lord begins gradually developing into nine progressive stages of prema bhakti: rati
(attraction), prema (love), sneha (affection), mna (adverse feelings), praaya (affinity),
rga (attachment), anurga (sub attachment or following), bhva (ecstatic love) and
mahbhva (sublime ecstatic love). Attraction to Ka of devotees in nta rasa increases
up to prema; in dsya rasa up to rga; in sakhya rasa up to the point of anurga; in vtsalya
rasa up to the end of anurga; the gops in mdhurya rasa can increase their attraction till
mahbhva. These are some of the meanings of the word bhakti.
The word ittham-bhta means complete bliss. Before this ocean of bliss, the bliss
derived from merging into Brahman becomes like a piece of straw or like the scanty water
contained in the hoof print of a calf. The personal form of Lord r Ka is so attractive
that it comprehends all attraction, all bliss and all tastes (rasas). Pure bhakti is so sublime
that one can very easily forget the happiness of bhukti, siddhi and mukti. When one is
attracted to Ka on the transcendental platform there is no longer any logical argument

on the basis of revealed scriptures, nor are there considerations of such conclusions. This
is His transcendental quality that is the essence of all sweetness.
The word gua means quality. The qualities of Ka are transcendental and are
unlimited in quantity. The devotees are attracted by His uncommon beauty, mellows and
fragrance. The minds of the four sages were attracted by the aroma of tulas leaves offered
to Kas lotus feet. ukadeva Gosvm was attracted by hearing the pastimes of Ka,
even though he was already situated in transcendental position. The gops are attracted by
the beautiful bodily features of Ka. The Queens of Dvrak headed by Rukmi are
attracted by hearing about His beauty and qualities. The goddess of fortune is attracted by
hearing His flute. Ka attracts the minds of all the young girls in the three worlds as well.
He attracts the minds of the elderly ladies by paternal affection, and the minds of the men
of Vndvana by the humors of servitude and friendship.
Although the word hari has many different meanings, the chief import of the
word is that the Lord vanquishes everything inauspicious, and takes away the mind of the
devotee (or attracts the mind of the devotee) by ecstatic love. By remembering the Lord
in acute distress one can be free from all miseries and anxieties. Lord Hari takes away the
four miserable conditions of life due to the four kinds of sins: ptaka (preliminary sin),
uru-ptaka (great sin), mah-ptaka (greater sin) and ati-ptaka (topmost sin). When a
devotee surrenders unto Ka, He protects him from all sinful reactions (BG 18.66). The
Lord vanquishes all obstacles on the path of devotional service of a devotee, and the
devotee then manifests his love for God thru devotional service in nine different ways
hearing, chanting etc.
By His personal features and transcendental attributes, the Lord attracts all
activities of a pure devotee. The attraction is so powerful that a devotee never hankers for
any one of the four principles of religion. And adding to this the words api and ca, one
can increase the imports unlimitedly. There are seven synonyms for these two words. So
by interpreting each and every word of this verse, one can see unlimited numbers of
transcendental qualities of Ka that attract the mind of a pure devotee.
uka was a liberated soul even within the womb of his mother. Vysa, knowing
that his son would not stay home, impressed upon him the synopsis of Bhgavatam. After
his birth, the child was still more educated by recitation of Bhgavatam. uka was very
dear to the devotees, and he underwent the study of this great narration. The
impersonalists are attached to Brahman. But by the association of pure devotees, even the
liberated souls become attracted to the transcendental qualities of the Lord. By the power
of hearing the verses of Bhgavatam, ukas trance was broken, and his mind was
attracted to the sweetness of the verses. By Vysas mercy, uka was able to grasp the
import of Bhgavatam, and realized more transcendental bliss than what he realized in the
impersonal feature of the Lord. From that time, he became dear to the devotees of the
Lord, and the devotees also became very dear to him. Usually the devotees and
impersonalists stay separate, but uka desired the association of devotees when he became
a devotee.
Any historical fact which has connection with the activities of the Lord is
transcendental. In Bhgavatam, the activities of Ka are central and not just
supplementary historical facts as in other scriptures. One should not foolishly conclude
that only the tenth canto is related to Ka. All cantos are as important as the tenth
canto. Ka and His pure devotees like the Pavas are on the same plane. Ka is not
without His devotees of all the rasas, and the pure devotees are not without Ka.
Therefore talks about the devotees are all ka-kath. Thus Sta said he would begin his
narration of Lord r Ka, and also topics of the birth, activities and deliverance of King

Parkit, as well as topics of the renunciation of the sons of Pu. How Parkit heard the
Bhgavatam while fasting till death and other topics will be explained. For the first time,
we will see Ka in action. Ka makes His appearance by serving His devotee, Arjuna,
as His chariot driver.
A story is now told to show how Parkit even in the womb was able to see Ka.
When the warriors of both Kauravas and Pavas were killed on the battlefield of
Kuruketra and attained their deserved destinations, and when Duryodhanas spine was
broken by Bhma, Avatthm beheaded the five sleeping sons of Draupad and delivered
them as a prize to his master, thinking that he would be pleased. Duryodhana, however,
disapproved of the heinous act, and was not pleased in the least. He understood that the
Kuru dynasty had been destroyed by the death of the children but felt sorrow that his
enemies such as Bhma were still alive. Thus Duryodhana died with both joy and sorrow.
Draupad, hearing the massacre of her sons, cried in distress. Arjuna tried
consoling her saying that he would wipe her tears off by presenting the head of
Avatthm, by beheading him with his Gva bow. Then, after burning her sons
bodies, she could take her bath standing on his head. Arjuna addressed Avatthm as
brahma-bandhu or a degraded brhmaa. Usually a brhmaa is not to be killed. But
because the so-called brhmaa acted like a butcher there was no sin in killing him.
Arjuna, who was guided by the infallible Lord as friend and driver (acyuta-mitra-
sta), then dressed in armor got into his chariot and set out to follow Avatthm.
Avatthm, seeing Arjuna coming at him with great speed, fled in his chariot as Brahm
(or Srya) fled in fear from Lord iva. Brahm once became allured by his daughter and
followed her, which infuriated iva, who attacked Brahm with his trident. Brahm fled in
fear of his life. As far as Srya is concerned, there was a demon called Vidyunml, who
was gifted with a golden airplane which traveled to the back of the sun, and night
disappeared because of the glowing effulgence of the plane. The sun-god became angry
and he melted the plane. This enraged iva, who attacked the sun-god, who fled away and
at last fell down at K. This place became famous as Lolrka (unsteady sun).
When Avatthm saw that his horses were tired, he thought there was no
alternative but to use brahmstra. He touched water in sanctity and concentrated upon the
chanting of the hymns for throwing nuclear weapons, although he did not know how to
withdraw such weapons. Nuclear weapons were released thru subtle means by purification
of sound chanting hymns. A glaring light spread in all directions, and Arjuna thought his
life was in danger. Fear and its accompanying need to defend are the core principles
governing the material world. Everyone is afraid and lack security.
Arjuna prayed to Lord Ka addressing Him as the almighty Lord, whose
energies are unlimited. Therefore, only Ka is competent to instill fearlessness in the
hearts of His devotees. A devotee thus becomes fearless under the protection given by the
Lord. Material existence is like a blazing fire in the forest, and thus everyone in the flames
of material miseries can find the path of liberation in Ka alone. The guru is the mercy
representative of the Lord, and thru his words, the guru can penetrate into the heart of the
suffering person and inject transcendental knowledge, which alone can extinguish the fire
of material existence.
Ka is the original personality of Godhead who is transcendental to material
energy. From Him, all other Personalities of Godhead expand. The Lord expands Himself
in innumerable forms of Godhead and living beings, along with His different energies.
Distancing Himself from my composed of both vidy and avidy, He is situated in His
spiritual form along with His cit-akti arising from His svarpa. By His cit-akti (spiritual
potency), He has cast aside the effects of material energy, and is always situated in eternal

bliss and knowledge. The cit-akti is non different from Ka and is situated in the form
of His body, senses and associates. The external energy my is different and non different
from the Lord being His akti. The idea that my is the only akti is rejected. He has
nothing to do with the actions and reactions of the material manifestation because He is
far above the material creation. Thru His diverse energies, He creates, maintains and
destroys the material world. Transcendence is not at all static, but full of dynamic
variegatedness. Ka is full of bliss.
Even though Ka is beyond the purview of material energy, He executes the four
principles of liberation for the ultimate good of the conditioned souls. He descends on the
manifested world without being influenced by the material modes of nature. Still He is
situated eternally and fully in Goloka Vndvana. He descends out of His causeless mercy
only to reclaim the fallen souls who are captivated by the illusory energy and to give
happiness to His devotees by letting them worship Him. Under illusion, the fallen souls
want to enjoy, but the Lord eradicates their false sense of enjoyment and reclaims them.
Thus He descends to remove the burden of the world and to benefit His friends, especially
those who are His exclusive devotees and are rapt in meditation upon Him. Although the
Lord is equal to everyone, yet He is more inclined to His devotees. This is His
transcendental pastime, and being above the modes of nature, the Lords dealings are not
mundane. rdhara Svm says that the Lord need not personally appear to remove the
earths burden, for He can do that simply by wishing it to be done. He descends to benefit
His friends as given here.
Jva Gosvm says that Ka appeared to remove the burden of earth, who is His
great devotee, and to enable His devotees to constantly relish the happiness of
worshipping and meditating on Him. Just because the Lord appears to give happiness to
His devotees does not mean He is forced to come and thus has no independence. He
comes because He is merciful to His devotees. He is free from all faults, and because lack
of mercy is a fault, He is free from all mercilessness. Thus He voluntarily comes to give
happiness to His devotees. The Lord is both independent and merciful even though they
may sometimes contradict one another. The Krma Pura states that the Lord possesses
such mutually contradictory qualities.
Arjuna asked wherefrom the dangerous effulgence, which was spreading all
around, was coming from. Anything that is presented before the Lord should be done so
after due presentation of prayers, like Arjuna did. Ka replied that the son of Droa had
released the brahmstra but did not know how to retract it. The subtle science of releasing
weapons, done by chanting mantras, is still material. A chanter of hymns knew how to
apply the weapon as well as how to retract it. Since Avatthm did not know how to
retract the weapon, what he did was irreligious. Ka said that only another brahmstra
could counteract the weapon, and asked Arjuna to subdue it with the power of Arjunas
own weapon.
Hearing this from Ka, Arjuna touched water for purification, and after
circumambulating the Lord, cast his brahmstra to counteract the other one. When the
rays of the two brahmstras combined, a great circle of fire covered all outer space and the
whole firmament of planets. It was like the combination of the sun and the fire emanating
from Sakaraas mouth at the time of devastation. The radiation of atomic energy is
very insignificant compared to the heat produced by a brahmstra. The former can utmost
blow up one globe, but the latter can destroy the whole cosmic situation. The heat
generated by brahmstra resembles the fire exhibited by the sun at the time of cosmic
annihilation. Although the brahmstra was released on this earth, the heat produced by
the combination of both weapons covered the three worlds.

Seeing the disturbance of the general populace and the imminent destruction of
the planets, Arjuna at once retracted both the weapons, as Lord Ka desired. Without
the Lords sanction the world cannot be destroyed, for the natural laws work under His
direction. By the Lords will only, the many powerful agents of the Lord can execute His
desires. Arjuna arrested Avatthm and bound him with ropes like an animal. Ka,
looking on with His lotus eyes, spoke to angry Arjuna. Though the Lord was angry, His
anger is not like the anger of a conditioned soul within the modes of nature. His anger was
only external. Being absolute, His anger and pleasure are the same. His anger is only a
sign of His bent of mind towards the cause of His devotee, and even the object of His
anger is blessed. The Lord is unchanged in all circumstances.
Ka said that Arjuna should not show mercy to Avatthm, for he had killed
innocent boys in their sleep. 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. Formerly war was never
declared by the whims of selfish leaders; it was carried out on religious principles free
from all vices. Violence carried out on religious principles is far superior to so-called non
violence.
A cruel person who maintains his existence at the cost of others lives deserves to
be killed for his own benefit, otherwise he will go down to hell by his own actions. Political
morality is to punish a person by death sentence, and this saves that person from going to
hell. He will not have to suffer for his act in his next life. Men who are punished 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 heavenly planets. Even the killer of an animal is to be
considered a murderer. In the act of killing an animal, there is a conspiracy by the party of
sinners, and all of them are liable to be punished. He who gives permission, he who kills
the animal, he who sells the killed animal, he who cooks the animal, he who administers
the distribution of foodstuff, and he who eats the cooked animal are all murderers, and all
of them are liable to be punished by the laws of nature.
For the meat eaters, the scriptures have sanctioned restricted animal sacrifices, and
following this procedure is good for both the animal sacrificed and the animal eaters. It is
good for the animal because it gets promoted at once to the human form of life after being
sacrificed, and the meat eater is saved from grosser types of sins of eating meat supplied
by organized slaughter houses.
Ka said that Arjuna had also promised Draupad that he would bring the head
of the killer of her sons, and so asked Arjuna to kill Avatthm, who had dissatisfied his
master Duryodhana, who never approved of the heinous act of killing the five sleeping
sons of the Pavas. Although Ka was examining Arjuna in religion and encouraged
him to kill the son of Droa, Arjuna did not like the idea of killing him. Arjuna considered
that the son of his great teacher should be spared, even though he was an unworthy son.
Lord Ka encouraged Arjuna outwardly just to test Arjunas sense of duty. It is not that
Arjuna was incomplete in the sense of his duty, nor was Ka unaware of Arjunas sense
of duty. But Ka put to test many of His devotees just to magnify the sense of duty. The
gops were put to such tests as well. Prahlda Mahrja also was put to test. All pure
devotees come out successfully in the respective tests by the Lord.
Ka tested Arjuna, possessor of dharma, by showing vra and raudra rasas when
He said that Arjuna should not release Avatthm. In the same way He tested the gops,
possessors of prema, by showing karma and jna in such verses as SB 10.29.24: the
highest duty for a woman is to serve her husband; and in SB 10.47.29: the gops are never
separated from Ka, for He is the soul of all creation. Ka also tested Pthu, Prahlda

and others, who were filled with devotion, by promising enjoyment and powers to them. In
SB 4.20.16 He said Pthu could ask any benediction from Him; and in SB 7.9.52 He said
Prahlda could fulfill his desire by asking any benediction. Even Kas siddhi devotees
test others. Thus ukadeva tests Parkit. In the 6
th
canto, he tests his knowledge of
siddhnta when he speaks of regular atonements when Parkit asks the method of getting
free from sins. In the 9
th
canto, he tests Parkits eagerness for Kas pastimes by
summarizing those pastimes, and in the 12
th
canto, he tests his steadiness in bhakti by
talking of brahma-jna. The real meaning is not always in the directly observed events.
After reaching his camp, Arjuna, along with his dear friend and charioteer,
entrusted the murderer unto his lamenting wife. Arjuna is related to Ka as a dear
friend, and the Lord acted as his charioteer. Everyone can enjoy the company of the Lord
in the spiritual realm if he tries for it sincerely by the process of bhakti yoga. When
Draupad saw Avatthm she showed him due respects as a brhmaa, even though he
was condemned by Ka. This showed her vma-svabhv, her mild and virtuous nature.
Avatthm was not an ordinary person. From portions of Lord iva and the lord of
death, and personified lust and anger all mixed into one he took birth.
Draupad asked Avatthm be released, for he was a brhmaa and their guru. A
teacher or spiritual master is liable to be rejected if he proves himself unworthy of such a
position. Avatthm failed to be a proper brhmaa, and thus Ka and Arjuna
condemned him. But for Draupad the matter was considered not from the angle of
scriptures, but as a matter of custom. A devotee of the Lord can tolerate all sorts of
tribulation personally but they are never unkind to others.
It was by Droas mercy that Arjuna learned dhanur-veda, the military art of
throwing arrows and the confidential art of controlling weapons. Dhanur-veda, or military
science is controlled by Vedic hymns. The fine art of throwing arrows saturated with Vedic
hymns acts more effectively than gross material weapons. Draupad wished that Arjuna
feel obliged to Droa for teaching him this. Droa, although a brhmaa, was a teacher of
military science because a brhmaa should be a teacher, regardless of what his
department of knowledge is. A learned brhmaa should become a teacher, a priest and a
recipient of charity.
Draupad said that Droa still existed in the form of his son. Droas wife Kp did
not undergo sat with him because she had a son. A devoted wife is justified in embracing
voluntary death along with her husband if she is without issue. But for Kp, she had her
son, the representative of her husband. Thus Arjuna should not cause grief to respectable
and worshipful family members. Draupad did not want Droas wife to cry like her, who
was aggrieved for the death of her sons. If the kingly administrative order offends the
brhmaa order and enrages them, then the fire of that rage would burn up the whole
body of the royal family and bring grief upon all. The brhmaa order was always held in
great esteem by the other orders of life.
Yudhihira fully supported the statements of Draupad, which were in accordance
with the principles of religion and were justified, full of mercy, equality, generous and
glorious. Her words were faithful to dharma because the brhmaa is always the guru (SB
1.7.43). Draupads plea that Avatthm be released was justified and filled with
correctness because Arjuna was indebted to Droa, having learnt military science from
him (SB 1.7.44). It was full of mercy because she did not want Kp to suffer like her (SB
1.7.45). Her words expressed unwillingness to cause pain to others when she said one
should not cause suffering to the family of their guru (SB 1.7.46). The feeling of equality
and sense of calmness was there because Draupad spoke out of her personal experience,
being a mother herself (SB 1.7.47). Her harsh words expressed generosity desiring to

benefit the hearer when she said that the angry brhmaas would destroy the katriyas
(SB 1.7.48). And it was glorious because she wanted to show proper respect to a great
family. Nakula, Sahadeva, Styaki, Arjuna, Ka, and the ladies and all others agreed
with the king.
Bhma, however, disagreed with them and recommended killing Avatthm, who
had killed sleeping children. Ka, after hearing the words of Bhma, Draupad and
others saw the face of Arjuna. Ka is referred here as Caturbhuja because Bhma and
Draupad held opposite views. Bhma wanted to kill Avatthm while Draupad
obstructed him. In order to prevent both of them, the Lord discovered another two arms
and thus became Caturbhuja. If need be, He can display hundreds of arms.
Ka smilingly told Arjuna that a friend of a brhmaa was not to be killed, but if
he is an aggressor, he had to be killed. So Arjuna had to fulfill his promise to his wife and
also at the same time act for the satisfaction of Bhma and the Lord. Droa was a true
brhmaa but because he stood in the battlefield he was killed. Avatthm was an
aggressor but he stood without any weapons. Thus he cannot be killed. And Arjuna had
promised Draupad that he would kill his sons murderer. He had to please Bhma who
wanted Avatthma to be killed; he had to please Draupad who did not want him killed;
and he had to please the Lord because both Bhma and Draupad were dear to Him. This
was the dilemma before Arjuna.
Arjuna understanding the motives of the Lord took his sword and severed the hair
and jewel from the head of Avatthm. Separating the jewel from the head is as good as
cutting off ones head, yet the life is saved. Arjuna had promised he would cut off
Avatthms head. But he cannot cut off Avatthms head because that would
displease Draupad. To fulfill both, Arjuna cut off Avatthms jewel on his head along
with his hair because the jewel represents the head. So cutting of the jewel was cutting off
the head. But in a literal sense, the head is not cut off. Avatthm once said that this
jewel was more valuable than all the wealth of the Pavas and Kauravas put together.
The jewel would keep him away from all harm and that he would never part with this
jewel. Having lost his bodily luster due to infanticide, Avatthm lost even more strength
after losing his head jewel. He was unbound and driven out of the camp. 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 brhmaa. There is no injunction for killing
the body. Thereafter, the sons of Pu and Draupad performed the funeral rites for the
dead bodies of their relatives.

SB 1.8 Prayers by Queen Kunt -97-

SB 1.8 Prayers by Queen Kunt and Parkit saved Aug 22, 2008

The Pavas, desiring to deliver water to the dead relatives who had desired it,
went to the Ganges with Draupad. When death occurs, each of the family members pours
out a potful of Ganges water for the departed soul and walks in a procession, with the
ladies in the front. The Pavas also followed this rule. Having lamented over the dead
relatives, they bathed in the Ganges whose water is sanctified due to being mixed with the
dust of the lotus feet of the Lord. Yudhihira along with his brothers, Dhtarra,
Gandhr, Kunt, Draupad and Ka were all present there.
Citing the stringent laws of the Almighty, the relentless movement of time
(klasya) and their reactions upon living beings, Ka and the sages pacified those who
were shocked and affected. The Lord makes all the laws and orders which are dharma.
When we are in the material world, our duty is to follow the orders of the Lord. When we
are liberated, in that stage also we render transcendental loving service to the Lord. Mukti
means to be reinstated in ones original spiritual status after giving up the material
conception of life. In that stage we can see both ourselves and the Lord face to face. We
are illusioned in this world by our material attachments, which can be cleared by
associating with the Lords devotees. These devotees are able to inject the transcendental
sound into the depths of the bewildered heart and thus make one liberated from all
lamentation and illusion. That is a summary of the pacifying measures for those affected
by the reaction of stringent material laws. The victims of war were lamenting the problems
of death, and the Lord pacified them on the basis of knowledge.
Duryodhana and his party cunningly usurped the kingdom of Yudhihira, who
had no enemy. By the grace of the Lord, the recovery was executed, and the kings who
joined with Duryodhana were killed by Him. Others also died, their duration of life having
decreased for their rough handling (spara) of the hair (kaca) of Draupad. Before the
advent of Kali yuga, the brhmaas, the cows, the women, the children and the old men
were given proper protection. The protection of the brhmaas maintains varrama,
which helps in spiritual progress. The protection of cows maintains the nutritious milk,
which helps the brain to understand spiritual life. The protection of women maintains the
chastity of society, by which there will be peace, tranquility and progress of life. The
protection of children gives the human form of life its best chance to prepare the way of
liberty from material bondage. The protection of old men gives them a chance to prepare
themselves for better life after death. Even by insulting them ones duration of life is
reduced. Thus in the age of Kali, the life duration is shortened considerably. Dusana
insulted Draupad, and thus the miscreants died untimely.
Lord Ka caused three well performed Avamedha yajas to be conducted by
Yudhihira and thus caused the kings fame to be glorified in all directions like that of
Indra, who had performed one hundred such sacrifices. Yudhihira was a pure devotee of
the Lord, and thus his fame was on an equal level with Indra, although Yudhihira had
performed only three sacrifices. The mercy of the Lord is always equally distributed
everywhere but the pure devotees who accept that mercy are glorified. The Lord, although
playing the part of a katriya, was worshipped by the brhmaas headed by Vysa.
Observing the social customs to set an example, the Lord also reciprocated their greetings.
Then He prepared for His departure.
As soon as He seated Himself on the chariot to start for Dvrak, He saw Uttar
hurrying toward Him in fear. Uttar would later be the last person in the world to have
seen Ka face to face. She would then help Vajranabha, Kas great-grandson, have

deities of Ka carved to place throughout Vraja. The Lord protects everyone, but one
who depends completely upon Him is especially looked after by the Lord. Uttar prayed
to the greatest of all mystics to protect her from the clutches of death. Other than Ka
no one is devoid of fear. She said a fiery arrow was approaching her fast. She did not mind
to die but she wanted her embryo saved. Uttar did not follow her husband Abhimanyu
when he died because she was pregnant and had the great devotee Parkit in her womb.
The Lord could understand that Avatthm had thrown the brahmstra as a
revenge to Arjunas insult earlier, to finish the last descendant of the Pavas. Although
Avatthm had lost both his power and effulgence, neither his knowledge nor his
memory nor his hatred for the Pavas were affected. Ultimately, his shooting this
brahmstra, as well as the fact that he was later given the benediction to become one of
the seven great sages in the next manvantara indicate that everything that took place was
Kas pastime, which proceeds according to His desires, and participants in those
pastimes are suitably empowered to play their respective roles.
Ka wanted the Pavas to rule the world because they were devotees. So He
wanted to protect Parkit who was within the womb of Uttar. The Pavas took up
weapons seeing five flaming arrows heading towards them. Only the person at who a
brahmstra is shot can see it as it approaches, and so only the Pavas saw it and no one
else could. Avatthm had released five separate brahmstras for each of the Pavas.
This was difficult to counteract because it would take time to release five brahmstras.
Ka, observing the great danger, at once took up His Sudarana disc to protect His
unalloyed devotees. The Lord had vowed not to take up any weapons during the battle of
Kuruketra and even though the battle was over, still He should not have taken up any
weapon. But the Lord is bhakta-vatsala, the lover of His devotees, and so He preferred to
be that rather than a worldly moralist, who never breaks his vow.
The Lord of supreme mysticism resides within everyones heart. As such, just to
protect the progeny of the Kuru dynasty, He covered the embryo of Uttar by His
personal energy (yoga-my). He protected the embryo and even Uttar was unaware of
what He did. Although the supreme brahmstra weapon was irresistible, it was neutralized
and foiled when confronted by the strength of Ka. Being the Absolute, Ka did not
wait for any others help and foiled the weapon by His own energy. The child within the
womb saw his protector, the Lord, as only thumb high and was all transcendental. In SB
3.3.17, Prabhupda writes that the embryonic body of Parkit was burnt by the
brahmstra of Avatthm but a second body was given by the Lord within the womb, and
thus Parkit was saved. The Pavas also belonged to the Kuru dynasty, but when there
were differences between the two families, the sons of Dhtarra were known as Kurus
whereas the sons of Pu were known as Pavas. Thus here Kuru means the Pavas.
Nothing is impossible for the Lord but all His actions are wonderful for us, and
thus He is always beyond the range of our conceivable limits. So it was not difficult for the
Lord to counteract Avatthms weapon. After all by His own energy, the Lord
maintains and annihilates all material things, although He Himself is unborn. By His
power of omnipotence the Lord was present both inside and outside of Uttar and other
members of the Pavas family.
Thus saved by the radiation of the brahmstra, Kunt and her five sons and
Draupad addressed the Lord as He started for home. He reciprocates the dependence of
the devotee, and thus one should not look for help from any imperfect living being or the
demigods but should always depend on the Lord. A chaste devotee never asks the Lord
for help, but the Lord out of His own accord is always anxious to render it.

Kunt offered her obeisances unto Ka because He is the original personality
and unaffected by material qualities. Although existing within and without everything, He
remains invisible to all. The Lord is the original purua beyond material cosmos. Although
all living beings are also transcendental, they are neither original nor infallible. The
demigods are also controllers but not the supreme vara. Kunt personally saw the Lord
before her protecting the Pavas with His cakra, yet He entered the womb of Uttar to
protect her embryo. Thus He is both all pervasive, being present within everything and at
the same time localized. Ka is beyond the Paramtm because the Paramtm is
subject to revelation by use of intelligence and other means, whereas Ka is
imperceptible. He is beyond Brahman because of being situated internally and externally.
He reserves the right to remain invisible and not be exposed to the un-surrendered souls
by his curtain of my.
Being beyond the range of limited sense perception, Ka is eternally
irreproachable covered by the curtain of deluding energy. It is not that He is covered by
my, just as the sun is not covered by the cloud. It is our vision that is covered by my
because the Lord is beyond sense knowledge. He is not visible to the foolish observer just
as an actor dressed as a player is not recognized. Though an ignorant person sees a dancer
dancing, he still does not see being unaware of the rasas involved. Similarly though Kunt
saw Ka, she said she really did not see Him. Though He is the soul within all living
beings, He personally counteracted the weapon of Avatthm. Though He promised not
to use weapons, He took up a weapon. Though He protects the righteous, He had Bhma
and others killed. Though He was most affectionate to Draupad and Subhadr, He let
their sons be killed. Thus Kunt could not know the truth about Kas pastimes.
The Lord affirms in Bhagavad gt that the foolish mistake Him to be an ordinary
person, and deride Him. But we see that the Lord performed many pastimes which are
humanly impossible like the killing of Ptan, lifting the Govardhana hill and so on. In
addition He has delivered wonderful instructions in the form of the gt. He is accepted as
the Supreme Personality by authorities such as Vysa, Devala, Asita, Nrada and others.
But due to poor fund of knowledge and stubborn obstinacy, some are reluctant to accept
the Lord as the Supreme Absolute truth. The Lord cannot be known by imperfect
experimental knowledge because He is beyond the range of mundane perception. Our
observation is limited to certain material conditions. To recognize the authority of the
Lord, one should start with worshipping Him in temples, mosques or churches. Only the
foolish would decry the establishment of such places of worship. For the less intelligent
this worship is as beneficial as it is for the advanced devotees to meditate upon the Lord
by active service.
Ka descends to propagate pure bhakti unto the hearts of paramahasas and
munis. Even the greatest mental speculators cannot understand the Lord, who is beyond
their thinking power. He is knowable only by one who has His mercy. Women like Kunt
may not be able to speculate like philosophers, but they are blessed by the Lord because
they easily accept the almightiness of the Lord and offer obeisances without reservation.
This simplicity of acceptance of the Lords authority is more effective than showy
insincere religious fervor. Ka comes to this world so that embodied souls may learn to
fix their thoughts on His lotus feet and devotees may taste the happiness of devotional
service.
Kunt offered her respectful obeisances unto Ka, who is the son of Vasudeva,
the pleasure of Devak, the boy of Nanda and other cowherd men of Vndvana, and the
enlivener of the cows and senses. (kya vsudevya, devak-nandanya ca, nanda-gopa-
kumrya, govindya namo nama). Kas most intimate names are those that indicate

His dealings with His devotees. When He is called by those names, He remembers
Himself in relation to the particular devotee connected with that name and His heart
melts. Because of His quality as bhakta-vatsala, Ka may be known by His own grace.
The Lord being unapproachable by material means, descends on the earth out of causeless
mercy in order to show His special mercy on His unalloyed devotees and to diminish the
upsurges of the demons. The Lord as Ka is more approachable than any other
incarnation. When He came as Rma, He remained a kings son but as Ka He played
the part of a cowherd boy in Vrajabhmi.
Though all those who have prema are fortunate, Vasudeva was more fortunate
since Ka selected him as His father. And Devak endowed with even more prema was
most fortunate since Ka situated Himself within her womb. Nanda and Yaod are
more fortunate than Vasudeva and Devak because they could relish the childhood
(kumra) pastimes, which are more attractive than all other pastimes. The pastimes of
kaiora age has even more sweetness than the kaumra pastimes. Thus Kunt addressed
Ka as Govinda, a name He got at the beginning of his kaiora age after He was bathed
by the Surabhi cow. He takes possession (vinda) of all the senses (go) of all people. The
enjoyers of this form of Ka was not mentioned by Kunt because of the esoteric nature
of this love.
Kunt offered her respectful obeisances unto Ka, whose abdomen is marked
with a depression like a lotus flower, who is always decorated with garlands of lotus
flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.
(nama pakaja-nbhya, nama pakaja-mline, nama pakaja-netrya, namas te
pakajghraye). Jva Gosvm indicates Kas capacity to bring happiness and remove
miseries in one compound word: sukha-pradatva-tapa-haritva-rpam. The Lord may
appear as one of us, but these bodily features distinguishes Him from us. All fallen souls
can still see the Lord as the arc-vigraha, who descends to distribute favors. The Lord
enters as Garbhodakay Viu into each and every universe, and from His navel Brahm
is born. Therefore the Lord is known as Pakajanbhi (the one with a lotus navel). This
Lord accepts the arc-vigraha in different elements, namely a form within the mind, a
form made of wood, metal, jewel, paint or sand. All such forms of the Lord are always
decorated with garlands of lotus flowers. All the great cryas established temples just to
favor the less intelligent, and one should not pose himself as transcending the stage of
temple worship while one is fallen. One should begin to see the Lord from His lotus feet,
gradually rising to the thighs, waist, chest and face. But Kunt, being the aunt of the Lord,
began to see the Lord from the waist, to the neck, to the face and then down to the lotus
feet. Her eyes receiving the sight of Kas navel, garland, eyes and feet became
pleasantly cool.
The Lord had released His mother, Devak, who was imprisoned and distressed by
Kasa, and Kunt and her children from a series of constant dangers. Kunt, being a
widow, was shown greater favor than Devak because the Lord protected all her sons
whereas the sons of Devak born before Ka were killed by Kasa. Devak had a
husband and was happy with repeated expectations that the Supreme Lord would be born
from her womb. And after Ka was born, she had no danger at all. But Kunt was in all
ways wretched. The Lord was more merciful to her because He is the friend of the most
fallen. Thus Ka endows more favor to a devotee who is in greater dangers. Sometimes
He puts His devotees in such dangers because in that condition the devotee becomes more
attached to the Lord.
Devak was once put into difficulty by Kasa, otherwise she was well. Ka killed
Kasa and released Devak. But the Pavas were put into one difficulty after another

for many years. Each time they were saved by the Lord. Once Bhma was administered
poison in a cake; then the Pavas were put into a house made of shellac and set afire;
during exile in the forest Bhma had to fight with cannibals; Draupad was insulted by the
Kauravas in the assembly. Then there was the battle of Kuruketra where Arjuna had to
meet great generals like Droa, Bhma and Kara. At last Avatthm released the
brahmstra to kill the son of Uttar within her womb. The Lord saved the Pavas from
all these tribulations.
Kunt wished that all these calamities would happen again and again so that they
could see Ka again and again, for seeing Him meant they would no longer see repeated
births and deaths. Ka had saved the Pavas continuously which extended beyond the
battle of Kuruketra. With Yudhihira in power, Kunt was still afraid that Ka would
leave them. Thus she illuminates a relationship with Ka deeper than merely God, the
remover of dangers. Instead she points to a higher realization in which exalted devotees
desire not protection and an anxiety free life bereft of Kas association but even a life
of trial if such trials keep them in Kas association. To give benefit, Ka destroys
unsteadiness caused by intoxication with material comfort by giving the ointment of
dangers arising out of His mercy. Generally the distressed, the needy, the intelligent and
the inquisitive, who have performed pious activities, worship the Lord to get out of misery.
The impious do not approach the Lord being misled by the illusory energy.
Constantly remembering the lotus feet of the Lord means preparing for liberation
from birth and death. The material world is full of calamities and the foolish prepare plans
to adjust these calamities. The duty of the sane is to be undisturbed by these problems and
make progress in spiritual realization. All calamities of life are like dreams like a person
crying out in a dream thinking a tiger is swallowing him. One who has taken shelter of the
boat of the lotus feet of the Lord can cross over the ocean of material miseries as easily as
one leaps over the holes made by the hoofs of a calf. Kas association dims the value of
peace, pales the worth of material security, and nullifies what most people consider the
goal: life without anxiety.
Ka can be easily approached only by those who are materially exhausted. He is
available to those who have nothing except Him. Those with respectable parentage, great
opulence, high education and bodily beauty cannot approach the Lord with sincere
feeling. All materialists are mad after possessing opulences and this is known as the
advancement of material civilization. The result is one becomes puffed up and cannot
address the Lord feelingly, O Govinda, O Ka. The Lords holy name is so potent that
even once chanting them, one can get rid of huge piles of sin. But there is a quality for
such utterances also. A helpless man can feelingly utter the holy name, whereas a man
who utters the name in great material satisfaction cannot be so sincere. Thus the principles
of material advancement outlined above are disqualifications for progress on the path of
spiritual advancement. Sometimes it is seen that spiritually advanced persons become
materially impoverished. This is a good sign as much as the falling of temperature from a
diseased body. When the fever of material illusion reduces, one can progress rapidly
toward Ka. Yet it must be said that matter used fully in Kas service does not cause
a devotee to stumble. Poverty does not help one make spiritual advancement, but selfish
attempts to prosper materially will certainly hinder ones progress. Some examples of
akicana are: Gaura-kiora Bbj who possessed nothing and his disciple Bhaktisiddhnta
Sarasvat, who possessed so many temples. Similarly Rpa Gosvm was an akicana as
well as Rmnanda Rya, who was a very opulent ghastha.
Kunt pays obeisances to the Lord, who is the property of the impoverished. The
Lord has nothing to do with the actions and reactions of the modes of nature. He is self

satisfied, and thus is the most gentle and the master of the monists (kaivalya-pati). A living
being cannot be a real renouncer, since he will be finished as soon as there is nothing to
possess. One renounces something to gain something more valuable. A devotee renounces
the material world to attain something tangible in spiritual value. The Gosvms gave up
their worldly pomp and prosperity for the sake of the service of the Lord. The devotees,
though without material prosperity, have a secret treasure house in the lotus feet of the
Lord.
Once a needy man approached Santana Gosvm and took the latters touchstone
left in a pile of refuse. But then he wondered why the valuable stone was kept in such a
neglected place. When the man asked Santana Gosvm for the most valuable thing, he
was then given the holy name of the Lord. A true devotee does not possess any material
asset and so does not give anything material to anyone. But he can deliver the supreme
asset, namely the Personality of Godhead, because the Lord is the only property of the
devotee. Unless one is able to see everything spiritual in relation to the Lord, one must
distinguish between spirit and matter. Santana Gosvm, although personally able to see
everything as spiritual, set the example of throwing the touchstone in garbage, for us
because we have no such spiritual vision.
By diverting our attention to so many unwanted things, which are all products of
the material conception of life, human energy is spoiled without achievement of spiritual
realization. All material assets are products of the three modes of nature. They foil
spiritual energy, and thus the less we possess them, the more we can progress spiritually.
The Lord has no connection with material activities, and all His deeds even in the material
world are spiritual and free from material modes. The Lords appearance and
disappearance are all transcendental, and one who knows this perfectly shall go back to
Godhead.
Both the Lord and the pure devotees are called nivtti-gua-vtti because they have
no attachment for false enjoyment. The pure devotees are property of the Lord, and the
Lord is the property of the pure devotees, and they are transcendentally attached to one
another. The Lords treasure is unalloyed devotees, who are the abodes of prema. The
akicanas are poor and do not have the wealth arising from the guas of my. They have
the Lord who is devoid of all material enjoyment. For others, the Lord has nothing to
reciprocate and therefore, He is called tmrma, self-satisfied. He is disinterested in
those who are not devotees. He forgives His devotees even if they offend Him. He is the
master of the monists who want to merge into His existence, but the devotees enter into
the transcendental pastimes of the Lord. Thus the Lord assists those devotees who are
interested in liberation.
Ka is eternal time, the supreme controller, without beginning and end, the all
pervasive one. He distributes His mercy equally to everyone, and thus the dissensions
between living beings are due to social intercourse. He is not unjust because of showing
attachment to the devotee, indifference to matter, assistance to some and destruction to
others. The Lord is also the abode of conflicting qualities because He gives suffering and
bliss, He is equal and prejudiced and is merciful and unmerciful. The Lord is the
Paramtm in everyones heart, and another name of Paramtm is kla. Eternal time is
the witness of all our actions and thus resultant reactions are destined by the Lord. Since
the Paramtm feature of the Lord destines all actions and reactions, He is the supreme
controller also. The living beings are given as much freedom as they deserve, and misuse
of that freedom causes suffering by kla. Since everyone suffers and enjoys the results of
their own destiny, no one is either an enemy or friend of the Lord. The destiny is made by

the living beings in course of their social interactions. Since the Lord has no beginning or
end, He is known as the eternal time, kla.
The Lords pastimes appear to be human and misleading. But He has no favorites
nor has He any objects of envy. People only imagine that He is partial. His mercy is
equally distributed upon all souls. His pastimes appear to be exactly like a human beings
but actually they are transcendental. No one knows His intentions as He desires to hide
Himself in human form. He likes the make the knowledge of those who speculate about
scripture useless. No one knows His plan who desires to play the role of human beings as
Rma and Ka. No one knows His plan who desires to delude the fools by not letting
them see His sweet qualities. All men have differing ideas about Him.
It appears He is partial to the devotees but in reality He reciprocates the desires of
all beings equally, just as the sun shines its rays everywhere. It appears that the sun shows
attachment to the sun stone by imparting its own qualities, by showing indifference to
blind people and by being helpful to the Cakravka birds that become joyful when the sun
rises and destroys darkness. But the cause of difference is the good or bad qualities of the
specific object, and not because of the partiality of the sun. Fools think that devotional
service is flattering the Lord to get special mercy. But the pure devotee does not render
service expecting anything, and thus the full mercy of the Lord is open for him. A mixed
devotee may approach the Lord for getting some benefit, and once he attains that, he does
not keep his connection with the Lord, even though the Lords mercy is open for him.
Those who are against the service of the Lord are considered to be in abject darkness,
those who ask for the Lords favor only at the time of necessity are partial recipients of
His mercy, and those who are cent percent engaged in His service are full recipients of the
mercy of the Lord. Thus the partiality in receiving mercy is relative to the recipient and
not due to any partiality on the part of the Lord. Those who died in the battlefield of
Kuruketra in the presence of the Lord got salvation even without any necessary
qualifications, and this shows the mercy of the Lord.
The Lord is bewildering because though He is inactive, He still works, and He
takes birth, though He is the vital force and the unborn. He descends amongst animals,
men, sages and aquatics. Although all pervading, the Lord descends in the form of a boar
among animals, in the form of a human being as Rma, in the form of a sage like (Nara)-
Nryaa, and as a fish among aquatics. The Lord has manifold energies, and everything is
performed by automatic knowledge, strength and activity. Thus the Lords activities,
forms and deeds are all inconceivable to our limited thinking power. He descends as a hog
and as a fish. He is banished to the forest as Rma. He is born in a prison as Ka. His
intimate devotees, the Pavas, undergo continuous tribulations. He steals butter and
distributes it to the monkeys. One acts motivated by the desire to achieve something, but
Ka lacks nothing. He possesses supreme self satisfaction. Ka is not impelled by
anything outside Himself, as no such thing exists. Jva Gosvm concludes that the Lords
pastimes are inconceivable. The Lord can be understood by pure devotees, who know that
although the Lord appears among animals, humans, sages or fish, He is not any of these
but the Supreme Lord in all circumstances.
Since the Lord is without birth and material action, His pastimes with birth and
action must not actually be true. But this is incompatible with the fact that the pastimes
were attractive to tmrmas like uka. And from BG 4.9 we know that the Lords birth
and activities are factual. But this is incompatible with the statement that the Lord has no
birth and activities. Thus who can know the truth about the Lord possessing unlimited,
inconceivable powers?

Kunt cites another example of bewilderment caused by Ka. Yaod took a
rope to bind Ka when He stole butter. His perturbed eyes over flooded with tears,
which washed the mascara from His eyes. And He was afraid, though fear personified is
afraid of Him. This sight was bewildering to Kunt. While rendering service unto the Lord,
the pure devotees forgets the position of the Lord. The Lord also accepts the loving
service more relishably when it is rendered spontaneously without reverential admiration.
The Lords pastimes in Goloka are exchanged in that spirit. The Lord accepts the
chastisements of the parents and the reproaches of His girl friends more cheerfully than
the prayers of the Vedic hymns. The Lord displayed the same activities in this material
realm as He does in Goloka Vndvana. When Yaod wanted to tie Ka up with a rope
for stealing butter, He began to weep and the tears wiped away the mascara in His eyes.
Kunt was conscious of the exalted position of Ka because she was bewildered by the
sight of His getting afraid, whereas Yaod was not. Thus Yaod was praised for her
unique position of love, for she could control even the all-powerful Lord as her beloved
child. Yaod was more fortunate than Nanda since He was brought under her control
completely. And the fact that Kunt was bewildered seeing Kas fear shows Ka was
internally feeling fear and was not just imitating being fearful.
Because the Lords appearance in this world is bewildering, there are different
opinions about the birth of the Unborn. Some say that the unborn is born for the
glorification of pious kings like Yudhihira. The Lord wanted to establish the rule of the
Pavas for the good of the world. Others say that He appeared to please King Yadu,
one of His dearest devotees. Ka appeared in Yadus family as sandalwood appeared in
the Malaya hills. Trees can grow anywhere and everywhere, yet because the sandalwood
trees grow mostly in Malaya hills, the name sandalwood and the Malaya hills are
interrelated. The conclusion is that the lord is ever unborn like the sun, and yet He
appears as the sun rises on the eastern horizon. As the sun is never the sun of the eastern
horizon, so the Lord is no ones son.
Others say that since Vasudeva and Devak, in their previous births as Sutap and
Pni, prayed for Him, Ka took birth as their son. Although unborn, He takes birth for
their welfare and to kill the enemies of the demigods. Some say that when Brahm prayed
for the Lord to diminish the burden of the world, He appeared. Nryaa as
Garbhodakay Viu entered the material universe, and from Him Brahm was born
from the lotus that grows out of Nryaas navel. Brahm is called tma-bh because he
was directly born from his father without being put into the womb of a mother. Within the
halo of the universe there is a planet called vetadvpa, which is the abode of
Krodakay Viu. When there is trouble in the universe that cannot be solved by the
administrative demigods, they approach Brahm, and even if Brahm cannot solve it, then
he prays at the shore of the Krodaka ocean asking the Lord to incarnate. When the earth
became overburdened by the misdeeds of Kasa and other demons, Brahm prayed and
was advised of the descent of Ka as the son of Vasudeva and Devak.
Yet others say that the Lord appeared to rejuvenate the devotional service of
hearing, remembering, worshiping and so on in order that the conditioned souls suffering
from material pangs might take advantage and gain liberation. The Lord appears to
reestablish the way of religion. No one but the Lord can establish the path of religion. The
constitutional position of a living being is to render service to the Lord. But under illusion
one becomes the servant of the senses due to material desires. Thus he becomes entangled
in the cycle birth and death. First there is ignorance and then desire and then action.
People suffer due to actions arising from material desires which are due to ignorance. The
Lord out of His causeless mercy appears and renovates the principles of devotional service

comprised of hearing, chanting, remembering, serving, worshiping, praying, cooperating,
becoming friends and surrendering everything unto Him.
Those who continuously hear, chant and repeat Kas transcendental activities,
or take pleasure in others doing so, certainly see His lotus feet without delay, which alone
can stop the repetition of birth and death. This is the real reason for the Lords
appearance. The Supreme Lord cannot be seen by our conditioned vision. When He was
present on the earth, materialists like Rvaa, Kasa, Jarsandha and others could not
see Him as the Supreme Lord, although they were highly qualified personalities by
acquisition of material assets. The necessary qualification to see the Lord is developed by
bhakti yoga beginning with hearing about the Lord from the right sources. Usually people
hear Bhagavad gt from unauthorized persons and thus they are unable to see the Lord.
One should select a bona fide speaker and then hear from him. In the Bhgavatam there
are many activities of the Lord described beginning from His dealings with the Pavas.
In the tenth canto the sublime dealings with the gops and His wives at Dvrak are
mentioned. His dealings with the Pavas and the gops are all equally important, and to
hear about Him and His devotees are both conducive to spiritual development.
Kunt said that they were completely dependent on the mercy of Ka, with no
one to protect them. She asked why the Lord was leaving when all the kings were at
enmity with them. If Ka were to say that He had to go because of having necessary
work to do at Dvrak, Kunt says all His deeds are automatically accomplished. In the
material world it is a sign of misfortune to be dependent on someone elses mercy. But in
transcendental relation with the Lord, it is most fortunate when we can live completely
dependent on Him. The cruel material nature does not allow us to be independent, and
this false attempt to become independent of the stringent laws of nature is known as
material advancement of experimental knowledge. But the highest goal of human
civilization is to work under the guidance of the Lord depending on His mercy. The
Pavas were dependent on the goodwill of the Lord but they were not idle parasites.
We must try to be santha, having the Lord to protect us. After many births, a fortunate
person becomes aware that Vsudeva is all in all and surrenders unto Him. That is the sign
of a mahtm. After the battle of Kuruketra, although the inimical kings were killed,
their sons and grandsons were still there to deal with the Pavas. All of us are always in
a condition of enmity and the best way to live is to be completely dependent on the will of
the Lord.
As the name and fame of a particular body is finished with the spirit leaving the
body, similarly if the Lord did not protect the Pavas, their fame would also end at
once. The Pavas were guided by the great Yudhihira, who was morality personified,
and the Yadus were great allies. But without the guidance of Ka, all of them are non
entities as much as the senses are useless without the consciousness. The ultimate
dependable object is the Lord Himself.
Ka beautified the kingdom of the Pavas with the impressions of His feet like
the flag, thunderbolt, elephant goad, lotus etc. Thus the kingdom flourished by such
auspicious signs. Kunt was afraid of ill luck in the absence of the Lord. All cities and
villages flourished because the herbs and grains were in abundance, the trees were full of
fruits, rivers were flowing, the hills were full of minerals and the oceans full of wealth. All
this was due to the Lords glancing over them. Human prosperity flourishes by natural
gifts and not by gigantic industrial enterprises, which are products of a godless civilization.
Human beings may take advantage of the natural gifts provided and be satisfied without
being captivated by the exploitative motive of lording it over material nature. We need to

be obedient to the laws of the Lord and achieve the perfection of life by devotional
service.
Kunt asked Ka, who is the Lord, soul and the form of the universe, to sever her
tie of affection for her kinsmen, the Pavas and the Vis. A pure devotee is ashamed
to ask anything in self interest from the Lord. But being bound by family affection, the
householders are sometimes obliged to ask favors from the Lord. Being conscious of this
fact, Kunt prayed to be free from the affectionate tie of her kinsmen. Kunt wished the
Lord to remain with the Pavas, but then her paternal family, the Vis would be
bereft of the benefit. Both Kas departure from Hastinpura and coming there were
unfortunate: departure for the Pavas and coming there for the Ydavas. All these
partialities troubled Kunts mind and thus she desired to cut off the affectionate tie. The
truth is that when she sees how the two sides of her family dearly love Ka, her own love
increases. Therefore on the pretext of praying to destroy her affection for her kinsmen,
she was really praying that Ka not leave the association of either of the two sides of her
family.
A pure devotee cuts off the limited ties of affection for his family and widens his
activities of devotional service for all forgotten souls. The six Gosvams are an example of
this. Although belonging to cultured and rich families of the higher castes, they left their
homes to benefit the mass of population. The Lord is described as the Lord of the universe
indicating His ability to cut off the hard knot of family affection. Sometimes out of special
affinity towards a weak devotee, the Lord breaks the family affection by force of
circumstances arranged by His all powerful energy. By doing so, He causes the devotee to
become completely dependent on Him.
Kunt prayed just as the Ganges forever flows to the sea without hindrance, her
attraction be constantly drawn unto Ka without being diverted anywhere else. Cutting
off her ties with the Ydavas would mean cutting off her affection for Ka also. But she
wanted undeviating affection for Ka. To cut off the tie of affection does not mean
complete negation of the finer elements like affection for the Lord and devotees. The
symptoms of life such as desire, anger, hankerings, feelings of attraction etc cannot be
annihilated. Only the objective has to be changed. When the desire is directed toward
satisfaction of the Lord, it is called devotional service. Arjuna did not desire to fight at the
beginning but after hearing Bhagavad-gt, he changed his decision and served the lord.
Thus he attained spiritual perfection by devotional service to the Lord in friendship. And
that is what Kunt also prays for here.
Kunts affection for the Pavas and the Vis is not out of range of devotional
service because service of the Lord and the service of the devotees are identical.
Sometimes service to the devotees is more valuable than service to the lord. But here the
affection is due to family connection. This tie of affection in terms of material relation is
the relation of my, but relations of the soul established in relation with the Supreme
Soul are factual relations. Since it was a prayer in front of Ka, Kunt meant to cut off
the relation of the body, which is a cause for bondage. The relation of the soul to the soul
can be established by the via medium of the relation with the Supersoul. Just as the Gag
does not consider any obstacles on its course, Kunt wished her mind also should not
consider any obstacles that might arise while thinking of the Lord.
In conclusion, Kunt offers her respects to Ka, who is the destroyer of the
disturbing elements on this earth, whose prowess never deteriorates, who descends to
relieve the distress of the cows, the brhmaas and the devotees, who is the master of all
mystic power, and the preceptor of the entire universe. Ka is the Lord of His
transcendental abode, where He keeps surabhi cows, and served by hundreds and

thousands of goddesses of fortune. He creates, maintains and annihilates by His unlimited
energies, and still He is always full with prowess.
Hearing the prayers of Kunt composed in choice poetry, Ka smiled as if
bewildered by prema, and this smile was as enchanting as His mystic power. Anything that
is enchanting in the world is a representation of the Lord. The conditioned souls, who try
to lord it over the material world, are also enchanted by the lords powers but His
devotees are enchanted in a different way by the glories of the Lord, and His merciful
blessings are upon them. No amount of chosen words is sufficient to enumerate His
glories, and yet He is satisfied by such prayers as Kunts.
Ka went away from the chariot stable and returned to Hastinpura. Entering
the palace of Hastinpura, Ka informed the other ladies headed by Subhadr of His
departure to Dvrak. But He was stopped by King Yudhihira. Conquered by the loving
service of His devotee, the Lord agreed to remain for a few more days. Yudhihira was
very much aggrieved because of the mass massacre of human beings in the battle of
Kuruketra. He could not be consoled despite instructions by great sages headed by Vysa
and the Lord Himself, and despite all historical evidence. Although Duryodhana was
doing well in his administration, on the principle of justice, Yudhihira had to replace
him. And thus all the kings of the world became involved in the fight and about 640
million men were killed in the 18 days of the battle. This mass killing to enthrone
Yudhihira was mortifying, and the sages tried to convince the king that the fight was just
because the cause was just.
Although Ka is the performer of superhuman feats, here He could not convince
Yudhihira. This does not mean the Lord failed but He desired this course of events. As
Supersoul of Yudhihira, He did not allow the king to be convinced by His words or
Vysas because He desired the king hear the instructions from Bhma, who was another
great devotee. The Lord wanted that at the last stage of his life Bhma see Him personally
and see His beloved grandchildren now situated on the throne, and thus pass away
peacefully. Bhma had to take the side of the evil Duryodhana because he was
maintained at the expense of Duryodhana. The Lord desired that Yudhihira be pacified
by the words of Bhmadeva so that the world could see that Bhma excelled all in
knowledge. Vysa and other sages either knew or did not know this intention of the Lord.
Ka made Yudhihira completely incapable of understanding His own teachings and
that of Vysa. The Lord wanted the world to know that Bhma had more knowledge of
dharma than Vysa, other sages or even Ka. But because Yudhihira had even greater
prema for Ka than Bhma, Ka stayed back with him.
Yudhihira became deluded by worldly affection by the will of the Lord, just as
Arjuna was apparently deluded. A common man thinks of violence and non violence in
terms of the body, but that is a kind of delusion. A katriya is bound to fight for the right
cause, and in such discharge of duty one should not be disturbed by annihilation of the
material body. A man who sees knows well that the living entity is neither the body nor
the mind but is transcendental to the material conception of life. The reason for Mahrja
Yudhihira becoming deluded was the Lord willed he be instructed by Bhma.
The King felt he was most sinful and said that the body, which was ultimately
meant for others, had killed many, many phalanxes of men. A solid phalanx of 21870
chariots, 21870 elephants, 109,650 infantry and 65,600 cavalry is called an akauhi. While
there is life it is meant for the service of others, and when it is dead it is meant to be eaten
by dogs and jackals. Yudhihira felt hell awaited him for all sins committed by killing
many boys, brhmaas, well wishers, friends, parents, preceptors and brothers. There is no
sin for a king who kills for the right cause, who is engaged in maintaining his citizens, but

Yudhihira felt this injunction did it apply to him. He felt he had caused all the killing
only for his personal gain of the kingdom from Duryodhana, who was ably ruling the
kingdom. The killing was done not in the course of administration but for self
aggrandizement, and as such Yudhihira thought himself responsible for all the sins.
Yudhihira said he had killed many friends of women, and had thus caused enmity
to such an extent that it was not possible to undo it by material welfare work. Most people
do welfare work for the sake of material prosperity. Such prosperity is sometimes
hampered by sinful activities, for the materialist is sure to commit sins, even
unintentionally, in the course of discharging duties. The Vedas prescribe several sacrifices
like the Avamedha-yaja to get relief from sinful reactions. Yudhihira felt it was not
possible to get relief from his sins even by performing yajas. When people are killed, a
fresh enmity is created with the surviving relatives and thus a chain of actions and
reactions is set in. The way of work is like that. Karma binds one by creating actions and
reactions, and only by working on behalf of the Supreme can one be free from material
bondage. Factually no sin touched the Pavas, who were only the order carriers of the
Lord.
Yudhihira felt that it was not possible to counteract the sins of killing men by
sacrificing animals just as it is not possible to filter muddy water thru mud or purify a
wine-stained pot with wine. Horse and cow sacrifices were not for the purpose of killing
animals, for the sacrificed animals get a new life. The sacrifice was meant to prove the
efficacy of the hymns of the Vedas. By proper conduct of sacrifice, the performer gets
relief from sins and the animals are also rejuvenated. In Kali yuga there are no expert
brhmaas to conduct such yajas and so the only sacrifice recommended is the hari-nma
yaja. The whole purpose of life is to serve the will of the Lord.

SB 1.9 The passing away of Bhma -109-

SB 1.9 The passing away of Bhsmadeva in the presence of Ka Dec 11, 2008

Being afraid for having killed so many people on the battlefield of Kuruketra,
Yudhihira went to the scene of the massacre to meet Bhma, who was lying on a bed of
arrows, about to pass away. Bhma was endowed with the power of leaving his body at
will. His passing away attracted the attention of all the contemporary elites, and all of
them assembled there to show their feelings of love and respect for the great soul. By the
will of Ka, Bhma would impart instructions to King Yudhihira on the subject of
occupational duties.
All his brothers followed the king, and with them were Vysa, is like Dhaumya
and others. Ka also followed, seated on a chariot with Arjuna. Thus Yudhihira
appeared aristocratic, like Kuvera surrounded by the Guhyakas. Ka wanted the
Pavas to be present before Bhma in the most aristocratic order so that he might be
pleased to see them happy at the time of his death.
Seeing Bhma lying on the ground, Yudhihira along with his brothers bowed
down. Ka behaved in a humanly custom and so also bowed down before Bhma.
Bha understood Ka as the Supreme Personality of Godhead, and he would later
address Ka as bhagavn skd and dyo nryaa. Just to see Bhma, all the great
souls like the is amongst the demigods, brhmaa sages and kings who were sages, all
situated in the quality of goodness, were assembled there. Some of the great souls are
listed here.
Parvata Muni a constant companion of Nrada. He was present at the sacrificial
ceremony of Janamejaya, son of Parkit. In this sacrifice all the snakes of the world were
to be killed. Parvata and Nrada are called Gandharvas also because they can travel in the
air singing the glories of the Lord. They observed Draupads svayavara from the air.
Mahrja Sjaya got the benediction of a son by Parvata Muni.
Nrada Muni In his previous life he was the son of a maidservant but by serving
the pure devotees he became enlightened in devotional service. He is the chief sage among
the demigods. He is the son and disciple of Brahm. He initiated Prahlda, Dhruva and
many other devotees including Vysadeva. In the Bhgavatam he instructed Prahlda
while he was still in the womb of his mother, and he instructed Vasudeva as well as
Yudhihira.
Dhaumya A great sage who was the royal priest of the Pavas. He acted as the
priest at the betrothal of Draupad. He was present even during the exile of the Pavas
and instructed them how to live incognito for one year. He was also present at the general
funeral ceremony performed after the battle of Kuruketra. He gave very elaborate
religious instructions to Yudhihira.
Vysadeva - He is known as Ka, Ka-dvaipyana, Bdaryaa etc. He was the
son of Parara in the womb of Satyavat prior to her betrothal with antanu, the father of
Bhma. Vysa is an incarnation of Nryaa and he is offered respects before one chants
the Vedic literature, especially the Puras. ukadeva Gosvm was his son. He is the
author of Mahbhrata and the Bhgavatam. The Vednta Stras were compiled by him.
By the order of his mother, Satyavat and by the request of Bhma, he begot three
brilliant sons Dhtarra, Pu and Vidura. His Mahbhrata, which was complied
after the battle of Kuruketra was first spoken in the royal assembly of Janamejaya, the
son of Parkit.
Bhadava An ancient sage who first met Yudhihira at Kmayavana, and who
used to meet the king now and then. He narrated the story of Nala.

Bharadvja One of the seven great is. He was present at the time of the birth of
Arjuna. While taking bath in the Ganges, he met the beautiful heavenly girl Ghtac and
discharged semen, which was kept and preserved in an earthen pot and from which Droa
was born. Some say that the father of Droa was a different Bharadvja. Once he
approached Droa and requested him to stop the battle of Kuruketra.
Paraurma He is the son of Jamadagni and Reuk. He killed the katriya
community as a whole 21 times, and with their blood he pleased the souls of his
forefathers. After taking the earth from the kings, he gave it in charity to Kayapa.
Paraurma instructed the Dhanur-veda, or the science of fighting, to Droa. He was
present during the coronation of Yudhihira. He met Rma and Ka at different times.
He fought with Rma and accepted Ka as the Supreme Lord. When Bhma refused to
obey his order to marry Amb, Paraurma fought with Bhma, and finally being pleased
with Bhma gave him the benediction of becoming the greatest fighter in the world.
Vasiha He is known as Brahmai. He is a prominent figure in both the
Rmyaa and Mahbhrata periods. He celebrated the coronation ceremony of Lord
Rma. Vivmitra wanted Vasihas kmadhenu but the latter refused. So Vivmitra
killed Vasihas one hundred sons. On account of Vivamitras torture, he tried to commit
suicide but was unsuccessful in all his attempts. He is the husband of Arundhat and one of
the seven is.
Trita: One of the three sons of Gautama. By dint of severe penances, he and his
brothers were promoted to Brahmaloka. Once he fell into a well. He was one of the seven
sages in the Varualoka.
Gtsamada: He was a close friend of Indra and used to visit the assembly of
Yudhihira. He explained the glories of iva before the king. He was the son of Vitahavya
and resembled Indra. Sometimes the enemies of Indra mistook him to be Indra and
arrested him. He was a great scholar of the g-veda, and lived a life of celibacy.
Asita: A great sage who explained to his father 1,500,000 verses from the
Mahbhrata. A devotee of Lord iva. he was present during the snake sacrifice of
Janamejaya. He gave instructions to Yudhihira on the Ajana hill.
Kakvn: One of the sons of Gautama and the father of the great sage
Candakausika.
Atri: One of the mental sons of Brahm. In his family the great Pracets were
born. He is one of the 21 prajpatis. His wife is Anasya, and he helped Parkit in his
great sacrifice.
Sudarana: The wheel of Lord Ka which is more powerful than the brahmstra.
In some Vedic literatures it is said that Agni presented this weapon to Ka but factually
this weapon is eternally carried by the Lord. Agni presented this weapon to Ka in the
same way that Rukmi was given by Rukma to the Lord. The Lord accepts such
presentations even though they are eternally His property. Ka used this to kill iupla
and lva.
ukadeva: The son and disciple of Vysa, who taught him first the Mahbhrata
and then Bhgavatam. He recited 1,400,000 verses of the Mahbhrata in the councils of
the Gandharvas, Yakas and Rkasas, and he recited Bhgavatam for the first time in the
presence of Mahrja Parkit. uka inquired from his father extensively about religious
principles, and Vysa taught him the yoga system, difference between karma and jna,
the four ramas, the position of the Lord, the process of seeing Him eye to eye, the bona
fide candidate for receiving knowledge etc. Sometimes he went to the sun planet. He is
known by different names like Araeya, Vaiysaki and Vystmaja.

Kayapa: One of the Prajpatis, the son of Marci and the son in law of Daka. He
is the father of Garua. He married 13 daughters of Daka and begot many children both
demigods and demons. From Aditi, the 12 dityas were born; one of them is Vmana. He
received a presentation of the whole world from Paraurma, and later on he asked
Paraurma to go out of the world.
girasa: He is the son of the sage Agir and is known as Bhaspati, the priest of
the demigods. He challenged ukrcrya, the spiritual master of the demons. He begot six
sons by his wife Candrams and could travel in space. Once he cursed Indra to become a
hog.
Bhma received and welcomed all these great personalities, for he knew perfectly
all the religious principles according to time and place. Since he could not rise, he
worshipped them mentally and with words. All great cryas or reformers of the world
executed their mission by adjustment of religious principles in terms of time and place.
Bhma was one of the 12 great authorities in preaching devotional service, and thus could
receive and welcome all the powerful sages who had come from all parts of the universe.
Though physically incapacitated, by the activities of his sound mind he could utter sweet
words with hearty expressions to welcome the sages.
Lord r Ka is situated in everyones heart, yet He manifests His transcendental
form by His internal potency. This very Lord sat before Bhma, who worshiped the Lord
duly. The Lord is present everywhere. He is present always in Goloka and still He is
present in everyones heart and even within the atom. When He manifests His eternal
form in the material world, He does so by His internal potency, and not by material my.
The phrase myayoptta-vigraham can mean Ka who had a conflict (vigraha) with
Yudhihira by covering up his discrimination with His yoga-my. Or it means Ka who
brought Himself before the eyes of Bhma (uptta) by His mercy (myay).
Bhma congratulated the Pavas, and overwhelmed by love and affection, he
shed tears of ecstasy. Bhma recollected the terrible sufferings and injustices the
Pavas underwent for being the sons of religion personified. They managed to survive
being protected by vipra (brhmaas), dharma (religion) and acyuta (God). Thus
Yudhihira should not regret the great massacre of the battle. As long as a person is fully
in cooperation with the wishes of the Lord, guided by the brhmaas and Vaiavas and
strictly following the religious principles, one has no cause for despondency, however
trying the circumstances of life. Bhma said that the king should not live his life in
suffering since that is dangerous and improper. If others lived like that, that was their
concern. The improper situation had arisen because of Viu, the mover and maintainer of
the whole universe.
Upon Pus death, Kunt became a widow with many children and thus suffered
greatly. And when the children grew up, she continued to suffer because of their actions.
This means Kunt was destined to suffer by providence. This was all due to inevitable
time, under whose control everyone in every planet is carried, just as the clouds are
carried by the wind. Speaking the words of the common people, Bhma said that it was
due to time that the Pavas suffered. Yudhihira was well known as the direct
incarnation of dharma. If he had prrabdha karmas how could he have had any sense of
dharma? Therefore the cause was not karma but time, which cannot be countered and
cannot be explained. Everything is controlled by the supreme kla, a forceful
representative of the Lord within the material world. Thus Yudhihira should not be
sorry for the inconceivable action of time. Even the most pious has to suffer the condition
of material nature including Brahm. One should be faithful to the Lord being guided by

the devotees following the religious principles. Therefore, one should not grudge being
controlled by time despite being a true follower of religious principles.
The influence of time is wonderful and irreversible. Otherwise how could there
have been reverses in the presence of Yudhihira, the son of religion; Bhma, the great
fighter; the great bowman Arjuna with his mighty Gva; and above all, the Lord, the
direct well wisher of the Pavas? Materially the Pavas were well equipped with two
great warriors, namely Bhma and Arjuna. Spiritually the king himself was the symbol of
religion, and Ka was also present. Still the Pavas suffered so many reverses which
can only be explained due to inevitable time. The wheel of time does not afflict the
devotees according to SB 3.25.38. Thus it was most astonishing that time could attack the
Pavas who were filled with dsya, sakhya and vtsalya for Ka. Kla is identical with
the Lord, and thus the influence of kla indicates the inexplicable wish of the Lord
Himself. rdhara Svm says that Bhma pointed his finger at Ka saying that all events
happened by His desire.
Bhma confirms that no one can know the plan of the Lord and even though great
philosophers and demigods like Brahm and iva inquire exhaustively, they are still
bewildered. It is best to simply abide by the orders of the Lord than to uselessly inquire
about His plans. The Lord has to execute the plan of establishing the kingdom of virtue,
and therefore His devotees suffered temporarily. Bhma was satisfied to see the triumph
of virtue. Even though he was a great devotee but he chose to fight against the Pavas
by the will of the Lord because the Lord wanted to show that even a great fighter like
Bhma cannot win on the wrong side.
No one may be aware of the plan of the Lord. But inquiry is necessary. Did he
want to give the Pavas suffering? It cannot be because then His quality of being
affectionate to His devotee would be canceled. Did He want to give them joy? It cannot
be because they had not seen any happiness. Did He want to give suffering and happiness?
It cannot be because that would be a contradiction to His kind nature. So one cannot solve
the problem by inquiry. Thus even those who use their intelligence to discriminate and
those who use knowledge of scripture are bewildered by inquiry.
Bhma asked Yudhihira to accept the inconceivable plan of the Lord and take
care of the subjects who had been rendered helpless. How can one not know the plan of
the Lord when they could have asked the Lord, who was present at the moment right in
front of them? In reply, Bhma said that the Lord bewilders them with His energy. Even
if asked by Bhma, the Lord would not speak but instead evade him by answering Am I
so intelligent?. Even if He said something, He would still bewilder everyone. Therefore
His plan was to be followed and not subject to inquiry.
The Lord teaches the world by teaching the devotee. The devotee need not learn
anything new from the Lord because he is taught by the Lord from within. Whenever,
therefore, a show is made to teach the devotee, as in the case of Bhagavad-gt, it is for
teaching the less intelligent men. A devotees duty therefore is to ungrudgingly accept
tribulations from the Lord as a benediction. Since the Lord is absolute there is no
difference between the tribulations and the favors given by Him. The poor subjects were
without protection due to the battle of Kuruketra and thus Bhma asked Yudhihira to
accept the responsibility of administration without hesitation.
This Ka (whose inconceivable plan should be accepted without grudge) is none
other than the Original Personality of Godhead (skd bhagavn). He is the first or
original Nryaa (dyo Nryaa), the supreme enjoyer. But He moved among the
Vis just as an ordinary person and bewildered everyone with His my. Bhma was a
great authority who spoke about Ka. The way to receive transcendental knowledge is

to accept the authority of disciplic succession. People have no hesitation believing
whatever the scientists say but they foolishly deny the authority of the Vedas. Bhma, one
of the 12 mahjanas, confirms Ka being the Original Personality of Godhead. Ka is
the original Nryaa. From Ka all other expansions of viu-tattva come. He is the
creator of the material world as well. Thus His movements among the human beings is a
bewilderment. Only the foolish consider Him to be one of the humans. This is due to the
influence of my.
Lord iva, Nrada and Kapila know very confidentially about Kas glories thru
direct contact but not His intentions. These three are among the 12 mahjanas Brahm,
Kumra, Manu, Prahlda, Bhma, Janaka, uka, Bali and Yama. Vivantha Cakravart
explains that anubhva, or the glory of the Lord, is first appreciated by the devotee in
ecstasy (devotee in bhva bhakti) manifesting the symptoms of perspiring, trembling,
weeping etc, which are further enhanced by the steady understanding of the glories of the
Lord. Such bhvas are exchanged between Yaod and the Lord (binding Him by ropes)
and in the chariot driving by the Lord in His exchange of love with Arjuna. These glories
of the Lord are exhibited in His being subordinate to His devotees.
iva and others know those actions of Ka which He chooses to reveal
(anubhvam) but not His intentions, His real form or His real powers. The knower of
rasa-stras knows first of all anubhvas and sttvika-bhvas paralysis, perspiration etc.
By that he can understand the sthyi-bhva. By the particular qualities and intensity of the
anubhvas, he can understand the particular qualities and intensity of the sthyi-bhva.
The knower of rasa-stras knows the anubhva of Ka being tied by a rope by Yaod,
and the dependent anubhva of Ka being the charioteer for Arjuna, Yudhihira and
Ugrasena. The knower of rasa then infers that there exists something special in these cases
which controls and melts the heart of even the Supreme Lord. That object, which melts
the hearts of the viaya (Ka) and raya (devotee), which has many varieties and which
brings both parties under the control of the other is called prema. Seeing that Ka is
controlled more when He sees His devotees, who generate prema in Him, the knower of
rasa infers that there is intense prema in the siddha and sdhaka devotees. He then
concludes that Ka is the cause of difficulties for devotees, in order to increase their
devotion to that level. iva, Nrada and Kapila know this. One sees an increase in prema
in Draupad and others when their difficulties increase. iva and Nrada know the
anubhvas or symptoms in the Lord. Other foolish people do not know them, like Ka
allowing Himself to be tied up. They explain it as some sort of fake display.
uka and the Kumras, although situated in transcendence, became converted by
another feature of bhva and turned into pure devotees. Tribulations imposed upon the
devotees by the Lord constitute another exchange of bhva between the Lord and the
devotees. Placing the devotees into material troubles delivers the devotee from illusory
material relations. The difficulties the devotees experience are not prrabdha-karmas
since they are given by the Lord alone. When material resources, the basis of material
enjoyment, are withdrawn by the Lord, the devotee becomes fully attracted toward the
transcendental loving service of the Lord. Thus the Lord snatches the fallen soul from the
mire of material existence. Sometimes the Lord increases His devotees bhakti without
giving problems to him. Thus it is said that no one knows the plan of the Lord. What stops
one from being distraught in this world is unshakeable faith in Ka as ones personal
shelter, which is what aragati means.
Bhma said the Personality, who the king thought to be his maternal cousin, dear
friend, well wisher, counselor, messenger etc, is that very Personality of Godhead, r
Ka. This shows the anubhvas or actions performed by Ka out of deep love. The

Lord, out of His causeless mercy, performs all kinds of service but still retains His position
as the Absolute Person. To think of Him as an ordinary person is the grossest type of
ignorance. His actions like being a messenger are not a deviation of His mind. Being the
Absolute Lord, He is present in everyones heart. He is equally kind to everyone and is
free from the false ego of differentiation. Therefore, whatever He does is free from
material inebriety. Being the soul of everyone, there is nothing but Ka. Everything and
everyone is the manifestation of His energy, and thus He is present everywhere by His
energy, being non different from it. The sun is identified with its rays. Similarly the Lord is
distributed by His different energies. Because there is no one else, He has no pride.
He is the supreme guidance of all, being situated in everyones hearts, and thus He
is already the chariot driver and counsel of all living beings. There is no superior or
inferior action because of His absolute spiritual identity, and so He does not feel inferior
by becoming the chariot driver of His pure devotee. Even though He is the Supersoul and
thus equal to all, and because everything that exists is His potency, still being controlled by
the love of His devotees, Ka thinks He is their friend or kinsman. A devotee being
filled with prema, does not consider his suffering caused by sinful acts that he alone has
performed, to be suffering because of his prema. Thus the Lord who is full of all powers
and is bliss personified can have no suffering from His actions of prema.
Despite His being equally kind to everyone, Ka graciously came before Bhma,
while Bhma was ending his life, for Bhma was His unflinching servitor. This is another
of His anubhvas, for it was actually to show mercy to Yudhihira that He came before
Bhma. Having unflinching faith in the Supreme Lord as ones protector, friend and
master is the natural condition of eternal life. A living entity is so made by the will of the
Almighty that he is most happy when placing himself in a condition of absolute
dependence. But when the living entity tries to lord it over, he falls down. Bhma had no
bodily relation to the Lord, and so his attraction to the Lord was due to the intimate
relation of the soul. Yet because the relation of the body is very pleasing and natural, the
Lord is more pleased when He is addressed as the son of Nanda, the son of Yaod, the
lover of Rdhr. This affinity by bodily relation with the Lord is another feature of
reciprocating loving service with the Lord. Bhma, being aware of this, addressed the
Lord as Vijaya-sakhe, Prtha-sakhe etc. The best way to establish our relation in
transcendental sweetness is to approach Him thru His recognized devotees.
Ka, who appears in the mind of the devotee by attentive devotion and
meditation and by chanting of the holy name, releases the devotee (yog) from the
bondage of fruitive activities at the time of death. Yoga means concentration of the mind
detached from all other subject matter. Such concentration is samdhi. A yog devotee
engages himself 24 hours daily in the nine fold devotional service of the Lord namely
hearing, chanting, remembering, becoming a voluntary servant, worshiping, praying,
carrying out orders, establishing a friendly relationship or offering all that one may
possess. Such a perfect yog is enabled by the grace of the Lord to concentrate his mind
upon the Lord with perfect consciousness, and thus by chanting the holy name before
quitting the body the yog is at once transferred by the internal energy of the Lord to one
of the eternal planets where there are no material miseries. Material life is produced by
material desires where one has to endure the threefold miseries. Devotional service does
not kill the natural desires of the living being but they are applied in the right cause of
devotional service. Bhma is referring to bhakti yoga here and he was fortunate to have
the Lord directly in his presence before he quit his material body.
Bhma prayed that his Lord, who is four-handed and who has a beautifully
decorated lotus face, with eyes as red as the rising sun, await him at the moment he quit

his body. Bhma knew that Ka is the original Nryaa, but his worshipable Deity was
four-handed Nryaa. It was the form of Ka mentioned in the mantra he used during
meditation. Although it was sure that Bhma would attain Vaikuha, still as a humble
Vaiava he desired to see the face of the Lord, for he thought he would not see the Lord
any more after quitting his body. A pure devotee is never anxious to go back to the
kingdom of God. He entirely depends on the goodwill of the Lord. His only desire is to be
in rapt attention thinking of the lotus feet of the Lord.
Yudhihira, in the presence of all the great sages, asked Bhma about the
essential principles of various religious duties. Ka inspired the king to ask questions to
indicate that a devotee like Bhma is superior to many great sages. Although Bhma was
in an aggrieved state, Ka wanted to prove that His pure devotees are always sound in
body and mind by dint of spiritual enlightenment. The Lord declares emphatically that
worship of His devotee is more valuable than worship of Himself.
Bhma first defined all the classifications of castes and orders of life in terms of
ones qualifications (svabhva). Then he systematically described counteraction by
detachment and interaction by attachment. He described dharmas suitable for men
according to their natures, according to vara and rama, which (rama) have qualities
of renunciation and enjoyment described according to a persons detachment and
attachment. It is a rule that all the ramas need not be undertaken one after the other by
all the brhmaas. If they have constant renunciation they become sannyss and if they
have constant attachment, they become ghasthas.
The conception of varrama is to make people gradually realize their spiritual
identity and thus act to get free from material bondage. Bhma advised for all human
beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to distribute wealth
equally, (4) to forgive, (5) to beget children only by ones wife, (6) to be pure in mind and
hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support
subordinates. These are the preliminary qualities for a civilized person.
The brhmaas need to control the senses and follow the Vedic way of life. This
means he must study the Vedic literatures, especially the Bhgavatam and the Bhagavad-
gt. For learning the Vedic knowledge, one must approach a person who is a pure
devotee. The katriyas are advised to give charity. They must be well versed in the
scriptures, but must not become teachers. They must be trained in military education and
must be chivalrous. The warrior class including the leader should personally fight in the
battle field. The vaiyas are advised to protect the cows and thus increase milk production.
Agriculture and distribution of foodstuff are the primary duties of the mercantile
community backed by education in Vedas and trained to give charity. Katriyas protect
the citizens and vaiyas protect the animals. Industrial economy can only increase the
artificial living of vested interests without producing the essential needs of mankind
namely rice, wheat, grains, milk, fruits and vegetables. The dras are meant to serve the
other three sections of society and attain all comforts of life. The higher castes should
always look after the maintenance of the dras, and they should provide them with old
and used garments. The dras should be sumptuously fed before any sacrifice is
performed.
The rama-dharma is to awaken knowledge and detachment. The brahmacr
rama is the training ground for the prospective candidates. They are taught self
realization and detachment. One who fails to assimilate the spirit of detachment is allowed
to enter family life. But the detached person can take sannysa and live on charity alone.
Household life is for one who is attached, and the vnaprastha and sannysa orders of life

are for those who are detached from material life. The brahmacr rama is meant for
training both the attached and detached.
Bhma then explained acts of charity (dna-dharma), the activities of a king (raja-
dharma) and activities for salvation (moka-dharma). Then he described the duties of
women (str-dharma) and devotees (bhagavad-dharma) both briefly and extensively.
A student should perform sacrifices, a householder should give charity, and a
person in the retired or renounced life should practice penance and austerity. In the
brahmacr life training is given to understand that the world is the property of the Lord.
Thus in the householder life one must give in charity for the service of the Lord. Our
energy which is borrowed from the Lords energy must be returned to the Lord. The Lord
says in Bhagavad-gt that whatever we do, whatever penance we undergo, whatever we
sacrifice, whatever we eat or whatever we give in charity must be offered to Him. That is
the way of using our borrowed energy.
Rja dharma is a great science, unlike modern diplomacy for political supremacy.
The kings were trained to become munificent and lead the subjects to attain salvation. In
modern days people get power by the strength of manipulated votes but are never trained
in the primary duties of a ruler. They become rogues and thieves and increase the tax
burden of the people. The brhmaas are meant to give direction to the kings for proper
administration in terms of the scriptures. A typical king is the ideal of the people in
general, and if the king is pious, religious, chivalrous and munificent, the citizens generally
follow him. The kings of Vedic culture were exemplary in punishing the miscreants
without resorting to so-called ahis. In terms of tax, the kings would collect one fourth of
ones wealth, and due to an abundance of natural wealth, no one was materially unhappy.
The kings selected his ministers according to qualifications. They saw to the welfare of the
tapasvs, who disseminated spiritual knowledge. The king would give special protection to
the illiterates, the helpless and the widows.
Moka dharma entails conquering lust, anger, desires, avarice and bewilderment.
To be free from anger, one should learn how to forgive. To be free from unlawful desires,
one should not make plans. By spiritual culture one can conquer sleep. By tolerance one
can conquer avarice. Disease can be avoided by regulated diets. By self control one can be
free from false hopes, and money can be saved by avoiding undesirable association. By
practice of yoga one can control hunger, and worldliness can be avoided by culturing the
knowledge of impermanence. False arguments can be avoided by factual ascertainment,
talkativeness by gravity and silence, and fearfulness by prowess. Perfect knowledge can be
obtained by self cultivation.
Women are considered as a power of inspiration for men. Shyness is important for
women. The simple process for pleasing the Lord is to install the Deity of the Lord at
home. By concentrating on the Deity, one may progressively go on with the daily routine
work. Worshiping the deity, serving the Deity, hearing Bhgavatam, residing in a holy
place and chanting the holy name are all inexpensive items by which one can please the
Lord.
Citing instances from history, Bhma described dharma, artha, kma and moka
along with the means to attain them. Incidents mentioned in the Puras, Mahbhrata
and Rmyaa are factual historical narrations and they happen on different universes.
One should be simply concerned with the instructive lessons of such incidents and not
their chronological order. Bhma awaited the Uttaryaa, the day when the sun enters
the northern hemisphere. Uttaryaa also means He who entered within Uttar, who is
Ka, who had entered the womb of Uttar to protect Parkit. While Bhma was thus
describing occupational duties, the suns course rain into the northern hemisphere

(uttaryaa), which is desired by mystics who die at their will. In Bhagavad gt 8.24, it is
said that those who leave the material body when the sun is in the northern horizon
achieve the transcendental sky. The yogs can leave their bodies at their will, and can go to
any planet within a short time. Bhma prepared to quit his body in the presence of the
exalted Lord r Ka, the pious Pavas and the great sages.
Thereupon that man who spoke on different subjects with thousands of meanings
and who fought on thousands of battlefields and protected thousands of men, stopped
speaking. He withdrew his mind from everything else and fixed his eyes upon the Lord,
who stood before him, four-handed, dressed in yellow garments that glittered and shined.
Being a pure devotee, Bhma had very little to do with the detailed performance of yogic
principles. Simple bhakti yoga is enough to bring about perfection.
Looking at Ka, Bhma was freed from all inauspiciousness and was relieved of
all bodily pains caused by the arrow wounds. Thus all the external activities of his senses
stopped, and he prayed to the controller of living beings while quitting his body. The soul
is originally pure and so also the senses. By material contamination the senses assume the
role of imperfection and impurity. By revival of contact with the Supreme Pure, Lord
Ka, the senses again become freed from material contamination. In the presence of the
sun like Ka, there is no possibility of darkness like material contamination. Being the
provider of all necessities for all living beings, Ka provided all facilities to fulfill the
transcendental desires of His great devotee, Bhma.
Bhma said he would invest his thinking, feeling and willing in the Lord, who
though self satisfied still enjoys transcendental pleasure by descending on the material
world from whom it is created. Being the head of the Kuru dynasty, Bhmas mind was
strewn over so many subjects so far. But now he wanted to achieve pure devotion to
Ka. Ka descends on earth to bestow the boon of devotional service upon His pure
devotees. He descends sometimes as Lord Ka as He is, and sometimes as Lord
Caitanya. Both are leaders of the pure devotees, who are stvatas. Unless one is purified
from all sorts of material desires, the Lord does not become ones leader.
The Lord is the leader of all the living beings, both the devotees and non devotees.
But His dealings are different with them. Non devotees never care to take any instruction
from the Lord, and so He is silent in their case, although He witnesses all their activities
and awards them the necessary results, good or bad. The devotees, being beyond good and
bad, have no desire for anything material. Desiring their association, Ka descends to
enliven them. He appears out of His own will and not forced by the conditions of material
nature, and thus He is addressed as Vibhu, the almighty.
Bhma praised Ka as Bhagavn full of six qualities, best of the Yadus, superior
to all other forms of the Lord, and absorbed in bliss with His associates. After describing
thus the main qualities of the Lord, Bhsma then described the secondary qualities by
saying that the Lord contacts my by glancing for evolving mahat-tattva from which
arises the sequence of material creation. He does this in His forms of the puruvatras.
Ka, the intimate friend of Arjuna, had appeared on earth in His transcendental
body, which resembles the bluish color of the tamla tree. His body attracts everyone in
the three planetary systems. Bhma prayed for Kas glittering yellow dress and His
lotus face covered with paintings of sandalwood pulp be the object of His attraction, and
that he may not desire fruitive results. He saw that intense yellow from Kas upper and
lower cloth sparkling in the suns rays as Ka stood on the chariot of Arjuna. Bhma
admired his enemy Arjuna for possessing the Lord as his friend. So he addressed Ka as
vijaya-sakhe. Although Ka was present before Bhma, Bhma did not use the second

person to address the Lord. This indicates his attraction for the Lords sweetness absorbed
in vra-rasa during the battle, and his absorption in relishing it.
Bhma visualized Ka on the battlefield with His flowing hair turned ashen due
to the dust raised by the hoofs of the horses; beads of sweat wetted His face arising from
efforts because of His affection for Arjuna. All these decorations, intensified by the
wounds dealt by Bhmas sharp arrows, were enjoyed by the Lord. Bhma is a great
devotee of the Lord in the relation of dsya. Thus his throwing of sharp arrows at the
transcendental body of the Lord is as good as the worship of throwing soft roses upon
Him. The arrows slightly pierced the armor of Ka and not really His skin. Moreover,
the Lords body which is completely spiritual is never hurt by the arrows or any other
weapons hurled at Him. Spirit is never pierced, burnt, dried or moistened as explained in
the Gt. The Lord acts like a conditioned soul to bewilder the asuras and the non
believers. Thus Bhmas piercing the body of Ka is a bewildering problem only for the
atheist. Bhma repented his acts but the all merciful Lord was never reluctant to come
before Bhmas deathbed, even though He was ill-treated by Bhma on the battlefield.
Bhmas repentance and the Lords merciful attitude are both unique in this picture.
Vivantha Cakravart says that the wounds created on the body of the Lord by
the arrows of Bhma were as pleasing to the Lord as the biting of a lover who bites the
body of the Lord directed by a strong sense of sex desire. Thus the fighting as an exchange
of transcendental pleasure between the Lord and His pure devotee was not at all
mundane. Bhma is a devotee in the chivalrous relation, and so he fixed up his mind on
Ka in thinking about Kas wounds.
Arjuna ordered Ka to place his chariot between the armies of soldiers and
Ka obeyed this command. While there, He shortened the life span of the enemy
soldiers, by taking away their prrabdha-karmas simply by looking at them. Bhmas
mind pictured this scenario. The Lord is never the order carrier of anyone but He willingly
carries out the order of His devotees. Diminishing the duration of the lives of the enemy
does not mean that the Lord was not merciful. Those who saw the Lord at the time of
death attained salvation, and thus all fighters attained salvation at Kuruketra. Therefore,
the Lord is all-good, and whatever He does is for everyones good.
When Arjuna was seemingly polluted by ignorance upon observing the armies
before him, the Lord eradicated his ignorance by delivering transcendental knowledge.
The kings and commanders fought in the battlefield and were not like the modern day
presidents. The fighting happened at a place far away from the civilian residence, so that
the innocent citizens were immune from all effects of the fighting. Arjuna, seeing his
friends and relatives like Droa, Bhma and others, was overwhelmed with compassion
and decided not to fight. Thus it is said here that his intelligence was polluted, but being a
devotee, constant companion and the avatra (Nara) of the Lord, his intelligence could
never be polluted. Apparently this happened so that the Lord could deliver the teachings
of Bhagavad-gt for the good of all polluted conditioned souls.
Duryodhana criticized Bhma alleging that he was reluctant to kill Arjuna because
of paternal affection. Angered by the insult, Bhma vowed that the next day he would kill
all the five Pavas with special weapons made for the purpose. Duryodhana was
satisfied and he kept the arrows with him to be delivered the next day. By tricks Arjuna
took the arrows from Duryodhana, and Bhma learning this, took a vow that the next day
Ka would have to take up weapons Himself, otherwise His friend Arjuna would die.
Ka had vowed before the battle that He would not take up weapons. The next day
Bhma fought so violently that both Arjuna and Ka were in trouble.

At that time, in order to please His devotee, Bhma, by keeping Bhmas
promise, Ka got down from the chariot, took up the wheel of the chariot and rushed at
Bhma in an angry mood. Ka, situated on the chariot, quickly got down from the
chariot in such a manner that no one could see it. Or Ka, though He got down,
remained on the chariot to protect it in another form invisible to others. He dropped His
outer garment on the way. While rushing this way, Ka trampled the earth and the earth
trembled because Ka allowed the weight of the entire universe to rest in His body.
Bhma at once gave up his weapons and stood to be killed by his beloved Lord. The
fighting of the day ended at that very moment, and Arjuna was saved. Of course Arjuna
could not have been killed because Ka was on the chariot. To keep His devotees
promise, the Lord broke His own promise.
On the battlefield, Ka charged at Bhma as if angry because of the wounds
dealt by Bhmas arrows. Kas shield was shattered, and His body smeared with the
rivers of blood from the slain warriors. Bhma prayed to have that Lord Ka, who
awards salvation, be his ultimate destination. The astounding feature of the dealings of the
Lord with His devotee is that a devotee can please the Lord by playing the part of an
enemy, as in the case of Bhma. The Lord has no enemies nor can a so-called enemy harm
the Lord. But still the Lord takes pleasure when His pure devotee beats Him like an
enemy or rebukes Him from a superior position. Bhma played the part of a valiant
warrior and he pierced the body of the Lord so that to the common eyes it appeared that
the Lord was wounded, but this was just to bewilder the non devotees. The all spiritual
body of the Lord cannot be wounded, and a devotee cannot become the enemy of the
Lord. Had it been so, Bhma would not have desired to have Ka as his ultimate
destination, and Ka could have killed His enemy easily. The warrior devotee wanted to
see the beauty of the Lord decorated with wounds created by a pure devotee. This is
transcendental rasa exchanged between the devotee and Ka.
Bhma prayed to have Ka as his ultimate attraction at the moment of death.
He concentrated his mind upon the chariot driver of Arjuna who stood with a whip in His
right hand and a bridle rope in His left. Those who saw Him on the battlefield attained
their spiritual forms (gat sva-rpam) after death. Even being killed by others they
attained liberation of merging in Brahman similar to jns. Bhma had a desire that even
the unrighteous should develop prema for Ka. A pure devotee constantly sees the
presence of the Lord in trance. The yog controls his senses to concentrate upon the
Supersoul and ultimately attains samdhi. A devotee more easily attains trance by
remembering the Lords personal feature along with His holy name, fame, pastimes etc.
Therefore the concentration of the mystic yog and that of the devotee are not on the
same level. The concentration of the mystic is mechanical, whereas that of the pure
devotee is natural in pure love and spontaneous affection.
Bhma, being a pure devotee, always remembered the battlefield feature of the
Lord as Prtha-srathi. He could die when he chose, and now he had developed great
greed for directly participating in Kas pastimes. The Lords pastimes beginning from
His birth at the prison house up to His disappearance all move one after another in all the
universes. And in such pastimes His associates like the Pavas and Bhma are constant
eternal companions. The fighting pastimes are also eternal. So Bhma never forgot the
beautiful feature of Prtha-srathi. The form of Ka as the charioteer bestowed
liberation even to the unqualified persons. Simultaneously at that time the most
extraordinary of all the Lords forms, full of the greatest sweetness, characterized by no
power and great power made its appearance for the devotees.

The Lord was merciful to even the enemies of the Pavas and all of them
attained their spiritual forms after death because of seeing the Lord in the battlefield. The
material forms are awarded by material nature. When a conditioned soul becomes
liberated he attains his original form. The impersonalist wants to attain the impersonal
Brahman effulgence but that is not at all congenial to the living sparks. Therefore, the
impersonalists again fall down to get material forms, which are all false to the spirit soul.
A spiritual form like the lords, either two handed or four handed is attained by the
devotees either in the Vaikuhas or in the Goloka planet, according to the original nature
of the soul. Bhma wanted the same facility and that was his prayer to the Lord, although
his position as an associate of the Lord is assured in all circumstances.
Bhma fixed his mind on Ka, whose motions and smiles of love attracted the
gops of Vraja, who imitated the characteristic movements of the Lord after His
disappearance from the rsa dance. By intense ecstasy in loving service, the damsels of
Vraja, attained qualitative oneness with the Lord by dancing with Him on an equal level,
embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving
attitude. Arjuna was fortunate enough to have the fraternal service of the Lord as chariot
driver, but the Lord did not award Arjuna with equal strength. The gops, however,
practically became one with the Lord by attainment of equal footing with the Lord. The
gops had the most exalted prema among all devotees. Bhma aspired to have the mercy
of the gops at the last stage of his life. The Lord is satisfied more when His pure devotees
are glorified, and therefore Bhma has not only glorified the acts of Arjuna but has also
remembered the gops. The equality of the gops with the Lord is one of perfect ecstasy
where the differential conception is completely eradicated for the interests of the lover
and the beloved become identical. In the extreme state of madness in separation, some of
the gops even merged with the Lord. This is the highest level of exalted prema.
Ka was expert at physical arts such as dancing in the rsa-ll, expert in
expressing mental qualities such as dhira-lalita, expert in words with joking, expert with
the eyes at glancing to show all aspects of prema. The gops were to be worshipped by all
these skilful actions of Ka. In order to please them, Ka endowed them with all the
best, outstanding qualities of Himself. The result of their extreme prema, was that Ka,
in giving all His own qualities, attempted to please them with conciliating love. That
display of love, which is without restraints for either party, showed extreme control of
Ka by the gops and was filled with great bliss. Control of the Lord, manifested as a
result of Arjunas prema, was that Ka became His messenger and charioteer. That role
had restraints for both parties. Ka did not give His unique, extraordinary power to
Arjuna.
Bhma remembered how at the Rjasya sacrifice performed by Yudhihira
Ka was worshipped by one and all as the most exalted personality of Godhead. After
ascending the throne, the emperor would send a challenge horse all over the world to
declare his supremacy. Any king who does not accept this supremacy would capture the
horse and would fight the emperor. The defeated person would have to sacrifice his life
making way for another ruler. Yudhihira also dispatched a horse and all rulers accepted
his supremacy. After this the rulers were invited to participate in the Rjasya sacrifice. In
that assembly Lord r Ka was the cynosure of everyones eyes. Everyone wanted to
see the Lord and pay their respects to Him. Ka was accepted as the greatest personality
while He was actually present, and He was not a mere human being. Thus it is misleading
that a great person can be worshiped as God after his death.
Bhma said he could concentrate upon Lord Ka, who was standing before him,
and that he had transcended the misconception of duality in regard to the Lords presence

in everyones heart, even in the hearts of the mental speculators, just as the sun is one
although it may be perceived differently. Ka is the one Absolute Lord but has
expanded Himself into His multi plenary portions by His inconceivable energy. By His
inconceivable energy He is present as Paramtm in everyones heart, and also expands
Himself as the brahmajyoti effulgence. The less intelligent consider the brahmajyoti and
Paramtm to be different from Ka. Bhma realized that Vsudeva is all in all and that
there is no existence without Him.
Bhma desired the Lord as a charioteer. He had attained Him, who was the
charioteer of Arjuna, holding the whip and bridle in His hands, and who was now
appearing in Bhmas heart. But the charioteer is not the Lord in the heart. Because
Ka, the charioteer, had already entered and pervaded his heart completely by practice,
it was not possible for Paramtm to enter. Though He appeared to Bhmas eyes in this
form at the time of battle, even before the battle Ka was already in his heart because of
his spontaneous desire. Ka is unborn because He had always been visible to Bhma.
The Supreme Lord alone situated in the heart ordains good fortune or misfortune of the
jvas. He is situated in the hearts of all jvas, who create their own bodies.
Bhma knew the charioteer Ka and the four-handed form in Dvrak were not
different, just like the one sun appears to be many situated above each persons head.
Though Ka appeared in Bhmas heart and in the hearts of Yudhihira, Vasudeva,
Uddhava, Nanda and the gops with various degrees of prema with different pastimes for
each, Bhma knew that this was one Ka only. But Bhma could never give up his
natural attachment to the form of Ka as the charioteer. The worshipable object of
Bhma is Ka as Prtha-srathi, and that of the gops is the same Ka as
ymasundara. Sometimes the foolish think that the two are different personalities.
Merging his mind, speech, sight and actions in Ka, Bhma became silent and
his breathing stopped. Bhma merged his self into thinking of the Lord and his mind into
remembering Kas different activities. He chanted the glories of the Lord, and by his
sight he saw the Lord personally present before him, and thus all his activities became
concentrated upon the Lord without deviation. This stage attained by Bhma is called
nirvikalpa-samdhi. By practicing any one or all of the nine methods of devotional service
under the guidance of an expert devotee, one can achieve the same perfection as Bhma.
For Bhma the Lord was personally present, but we can use the sound incarnations of the
Lord in the form of hearing from Bhagavad gt and rmad Bhgavatam and die like
Bhma which is the perfection of human life.
Knowing that Bhma had merged into the unlimited eternity of the Supreme
Absolute, all present there became silent like birds at the end of the day. Vivantha
Cakravart says that it was the ignorant, who were like birds who think that day has been
destroyed at the approach of evening, thought that Bhma had attained the Brahman and
became silent. Bhma had attained his cherished form of Ka as the charioteer. Just as
the day is not destroyed at the approach of evening but it still exists, for after twelve hours
daylight appears again, Bhma at that very moment in an invisible form fights on the
ground with Ka holding the chariot wheel in His hand. And in a future appearance of
Ka, Bhma would also appear with Him.
The living beings are parts and parcels of the Lord, and therefore they are
eternally related with Him as the servitor and the served. The conditioned souls in the
material world have separated themselves from the whole, but the eternally liberated are
always integrated. One can attain the Supreme thru jna, yoga or bhakti. The jns and
yogs enter into the impersonal rays of the Supreme but the bhaktas enter the spiritual
planets of Vaikuhas. Bhma entered the spiritual realm in one of the Vaikuha planets

where the Lord in His eternal form of Prtha-srathi predominates. One cannot explain
that Bhma merged into the Brahman since Bhma did not desire liberation and it would
be improper for the Lord to give undesired results forcibly. By giving him something
devoid of his goal, Ka would be cheating His eternal associate Bhma of prema.
Thereafter, both men and demigods sounded drums in honor, and the honest royal
order commenced demonstrations of honor and respect. And from the sky fell showers of
flowers. The living beings on earth and on the Bhr and Bhuvar planets, and the demigods
from the Svar planets all knew Bhma as a great warrior and devotee. They all paid
respects to him by showering flowers. This showering of flowers is a sign of recognition by
great demigods and should not be compared to the decoration of a dead body. Bhmas
body had become completely spiritual due to his being a great devotee of the Lord.
Special ceremonies are observed for such spiritual bodies, and should never be imitated to
honor a material person however great he may be by observing a so-called jayanti
ceremony.
After performing funeral rituals for the dead body of Bhmadeva, Yudhihira
was momentarily overtaken with grief. Bhma was a well wisher, grand father, friend and
philosopher to Yudhihira even up to the last moment of his life. Thus the king did the
funeral rites, although Bhma was a liberated soul and so did not need the customary rites
to be performed. Though Bhma is an eternal associate of the Lord, his aa had entered
into Vasu, who then descended from the heavenly planets to earth. Thus Bhma is shown
by the Lord to give up his body. His aa who was situated in Vasu gave up his body and
Bhma himself attained the spiritual world. The Vednta (3.3.33) says that those
designated by the Lord remain in their posts on earth as long as the Lord chooses. It has
been said that Bhma, an eternal associate of the Lord, attained Ka as the charioteer in
aprakaa-ll. Thus when it is said that Bhma stopped breathing and gave up his body, it
means he simply became detached from his manifested body on earth. Yudhihira was
sad for a short period to follow the custom of the people since he understood that Bhma
did not have a material body.
All the great sages then glorified Ka by confidential hymns His names etc
(guhya-nmabhi). Then all of them returned to their respective hermitages bearing Lord
Ka always within their hearts. The devotees are always in the heart of the Lord, and the
Lord is always in the hearts of the devotees. Although He has nothing to do, and nothing
to aspire for, the Lord is always busy in attending to the welfare of His devotees. The
devotees are under the direct care of the Lord, whereas the ordinary living beings are
under the laws of nature. All Vedic hymns are chanted to please Ka. All the Vedas,
Upaniads, Vednta etc are seeking Him only, and all hymns are for glorifying Him only.
Thereafter, Yudhihira went to Hastinpura, accompanied by Ka, and there he
consoled his uncle Dhtarra and aunt Gndhr, who had lost all their sons and
grandsons. After this, Mahrja Yudhihira executed the royal power strictly according to
the codes and royal principles approved by his uncle and confirmed by Lord r Ka. A
king must know that human life is meant for liberating the encaged soul from the bondage
of material conditions, and therefore his duty is to look after the citizens properly. Thus
the king is as important as a father or spiritual master. Yudhihira is the ideal monarch
and monarchy under a trained king is by far the most superior form of government. The
people of Kali yuga are most fallen and they do not know the highest perfectional aim of
life. Therefore, votes cast by them have no value, and thus persons elected by them cannot
be responsible representatives like King Yudhihira.

SB 1.10 Departure of Lord Ka for Dvrak -123-

SB 1.10 Departure of Lord Ka for Dvrak May 27, 2009

aunaka asked how Mahrja Yudhihira ruled his subjects after killing his
enemies in battle. Yudhihira was not at all inclined to fight with his cousins but he fought
nevertheless for a right cause under the guidance of Lord Ka. But he could not freely
enjoy his kingdom with unrestricted consciousness. The enemies desired his wealth and
obtained it. But he took it back from them. Sta replied that Ka, upon whom iva
meditates, became pleased by protecting Parkit and after reestablishing Yudhihira in
his own kingdom. Just as a forest fire occurs automatically by the cohesion of bamboos, in
the material world the fire of war takes place by the wrath of those who want to lord it
over material nature. The Lord has nothing to do with such wars but the Lord wants the
suffering souls to come back to Him. The whole plan of creation is made in that way, and
the illusory energy punishes the rebellious souls. Ka established the righteous rule of
the Pavas and was fully satisfied to see Yudhihira on the throne, and the seedling of
the dynasty of Kuru, Mahrja Parkit saved. And Yudhihira took up the ruling of the
country only after seeing that Ka was pleased.
Yudhihira, after being enlightened by Bhma and Lord Ka, engaged himself
in matters of perfect knowledge. Thus he ruled the earth and seas with the cooperation of
his younger brothers, who acted as his ministers and commanders of state. This was just
like Indra, having taken shelter of Upendra, rules over heaven extending in all directions
with the compliance of Upendra. Yudhihira was the ideal king or representative of Lord
Ka to rule over the earth and was comparable to Indra, the ruler of the heavenly
planets. The demigods like Indra, Candra, Srya, Varua and Vyu are representative
kings of different planets of the universe and similarly Yudhihira was one of them ruling
over the earth. Even if the modern elected executive head of a state is enlightened like
Yudhihira, he cannot do anything out of his own good will due to his constitutional
position. Therefore, there are so many states quarreling because of ideological differences
or other selfish motives. But a king like Yudhihira had no ideology of his own, but
simply followed the instructions of the Lord and His representative, Bhma. Therefore, it
was possible for him to rule the whole world because the principles were infallible and
universally applicable to everyone.
During the reign of Yudhihira, the clouds showered all the water people needed,
and the earth produced all the necessities of man in profusion. Due to its fatty milk bags
and cheerful attitude, the cow used to moisten the grazing ground with milk. The basic
principle of economic development is centered on land and cows. The necessities of
human society are food grains, fruits, milk, minerals, clothing, wood etc. With these one
can fulfill the needs of the body. During the regime of Yudhihira there were regulated
rainfalls, which are not under the control of human beings. When the Lord is obeyed by
the king, there are regulated rains, which cause all varieties of production on the land.
Grains and vegetables can sumptuously feed men and animals, and a fatty cow delivers
enough milk that supplies vigor and vitality. When there are enough of these natural
resources, there is no need for artificial luxuries like cinemas, cars etc. Thus in contrast
with the modern form of government, an autocracy like Yudhihiras is far superior to a
so-called democracy in which animals are killed. Human civilizations should depend on
the production of material nature without attempting economic development to turn the
world into a chaos of artificial greed and power.
The rivers, oceans, hills, mountains etc paid their tax quota to the king in profusion
since the king was under the protection of the Lord. Without the Lords sanction, nothing
can be possible. The rivers, oceans, forests and mountains are not creations of man but are

creations of the Lord. So one is allowed to make use of the property of the Lord for the
service of the Lord. If the Lord is pleased every part of nature will be pleased. The river
will flow profusely to fertilize the land; the oceans will supply sufficient quantities of
minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables,
and the seasonal changes will effectively help produce flowers and fruits in profuse
quantity.
King Yudhihira had no enemy and because of this the living beings were not
disturbed by mental agonies, diseases or excessive heat or cold. Thus they were free from
anxieties caused by nature, by other living beings or by themselves. In this age innocent
animals are being killed and therefore the poor creatures are always anxious. This reaction
is being forced on human society and thus there is always the threat of wars. But
Yudhihira kept all his citizens free from anxiety, diseases and excessive heat and cold.
They were economically well to do and undisturbed by supernatural power, by enmity
from other living beings and by disturbance of bodily and mental agonies. This was all
possible because the king was pious and obedient to the Lord and sages, and so the
citizens were also directly protected by the Lord and His authorized agents.
Ka resided at Hastinpura for a few months to pacify His relatives and please
His sister, Subhadr. After the battle of Kuruketra, Ka was to start for Dvrak but to
oblige Yudhihira and to show mercy to Bhma, He stayed at Hastinpura. He stayed
there to pacify the aggrieved king and to please Subhadr, who had lost her son
Abhimanyu.
After the king gave permission to depart, the Lord offered Yudhihira respects by
bowing down at his feet, embraced Bhma and Arjuna who were of the same age as He,
and received obeisances from Nakula and Sahadeva, who were younger than Him. The
Lord takes pleasure when His devotees accept Him as less important in terms of love. At
that time Subhadr, Draupad, Gndhr, Dhtarra and others nearly fainted because it
was impossible for them to bear separation from Lord Ka. Ka is very attractive to all
living beings and especially to His devotees. When He left Vraja, all the Vrajavss felt
great shock throughout their lives. All devotees of the Lord who have contacted Him by
direct communion or otherwise can never leave Him for a moment. That is the attitude of
the pure devotee.
The intelligent, who have understood the Lord in association with pure devotees
and have become freed from bad association, can never avoid hearing the glories of the
Lord, even though they have heard them only once. How, then, could the Pavas
tolerate His separation, for they had been intimately associated with His person, seeing
Him, touching Him, conversing with Him, and sleeping, sitting and dining with Him? The
living being tirelessly serves the dictates of illusory energy without being satisfied. Thus he
becomes entangled. He can be released only by association with pure devotees. He then
understands that his eternal position is to serve the Lord and not the different forms of
lust like society, friends, country, family etc. Without the association of devotees the bad
qualities will not disappear, and without their disappearance, a person will not become
strongly attached to the pleasing qualities of the Lord. Hearing about the Lord in the
association of devotees, attachment for material enjoyment becomes slackened, and one
goes on hearing about the Lord without stoppage. The Lord is so attractive that even
those who are self satisfied and are liberated also become devotees. The Pavas were
constant companions of the Lord and they could not even imagine separation from the
Lord. By associating with pure devotees, one is never out of contact with the Lord even
for a moment.

The heart of the Pavas melted for Ka on the pot of attraction. They looked
at Him without blinking and moved hither and thither in perplexity. They followed the
Lord wherever He went. By reviving ones eternal relationship with Ka, one can obtain
permanent peace and prosperity. The association of the Lord can be had not only by
personal contact but also by association with His name, fame, form and quality. Fearing
that crying would cause misfortune at the time of departure, the ladies stopped their tears
with great difficulty. These ladies who were the wives and daughters-in-law of those who
died in the battle never came in direct contact with the Lord. But all of them had heard of
Him, and thus they thought of Him, talked of Him, His name, fame etc., and became
affectionate toward Him. We can also revive our relation with Ka by our talking,
hearing and remembrance of Him.
While the Lord was departing from Hastinpura, different types of instruments all
sounded together to show Him honor. Out of a loving desire to see the Lord, the royal
ladies got up on top of the palace and showered flowers upon Him. These ladies did not
come out but out of shyness went up to on the top of the palace. There was restricted
mixing of women and men. The beauty of any person is due to the presence of the
spiritual spark within the body, for no one is attracted to a dead body. Because we are in
ignorance, Vedic civilization allows very restricted mixing of women and men, and shyness
is a check to the unrestricted mixing. This is what the royal ladies followed.
At that time Arjuna took up an umbrella which had a handle of jewels and was
embroidered with lace and pearls. Uddhava and Styaki fanned the Lord and the Lord,
seated on scattered flowers, commanded them along the road. The benedictions being
paid to Ka were neither befitting nor unbefitting because they were all for the Absolute
(nirguasya), who was now playing the part of a human being (gua-tmana). They were
fitting in the sense that the Lord was playing the part of a human being but they were also
unfitting because He is absolute and has nothing to do with material affairs. The Lord is
full of transcendental qualities and there are no contradictions in Him. He is worshiped as
a thief (mkhana-cora) and also as the Supreme Lord. For one without material qualities,
blessings such as Be happy are inappropriate. From the point of view of sweetness, the
same blessings are appropriate for the Lord who has spiritual qualities such as being
controlled by the devotees prema and being devoted to the brhmaas. Since Ka is
both the viaya (object) and raya (shelter) of dsya, sakhya, vtsalya and mdhurya rasa,
He is actually filled with spiritual qualities of happiness and distress arising from meeting
and separating from His devotees. Thus the benedictions applied to the Absolute person
lose all contradictions and become transcendental.
Absorbed in the thought of the transcendental qualities of the Lord, the ladies
began to talk of Him which was more attractive than the hymns of the Vedas. In all Vedic
literatures the goal is r Ka. The glories of the Lord are depicted in the Vedas,
Rmyaa and Mahbhrata. Anything sung in praise of the Lord is ruti-mantra. The
Upaniads glorify the Lord indirectly but the talks of the ladies were directly spoken of the
Lord and thus they were more pleasing to the heart. Their talks appeared to be more
valuable than the learned brhmaas benedictions. Their conversations were the
embodiment of the Upaniads and so the rutis were happy with that.
The ladies of Hastinpura speaking with reverence in nta rati said that Ka is
the Original Person (purua purtana), who alone existed before the material creation,
and in whom all living beings merge at the time of dissolution. There are two types of
dissolution of the cosmos: one at the end of Brahms day (4,320,000,000 years) and the
other at the end of Brahms life (8,640,000,000 x 30 x 12 x 100 years). In both periods
both the material energy called the mahat-tattva and the marginal energy called jva-tattva

merge in the person of the Lord. The living beings remain asleep, their energy suspended,
in the body of the Lord until there is another creation of the material world. The living
entities do not lose their identities when they are merged in the body of the Lord, for they
awaken when there is another creation. The Lord alone exists in His svarpa at the time of
dissolution and no others.
The material creation is effected by the interaction of the three modes of material
nature set in action by the Lord, who existed before the modes were set into motion. Thus
the Lord is not a product of the material energy and His body is completely spiritual. In
the ruti it is said only Mah-Viu existed before creation and by His breathing all the
universes are generated in seeds and gradually develop into gigantic forms. This Mah-
Viu is the plenary portion of Ka. The ladies must have heard all these truths from
authoritative sources like Vysa.
Having spoken of the Lords situation during the devastation and before the
creation, they describe another pastime involving His expansion at the beginning of
creation. The Lord, after manifesting the scriptures, desiring to give names and forms to
His parts and parcels placed them under the guidance of material nature. By His own
potency, material nature is empowered to re-create. The process of creation, maintenance
and annihilation goes on perpetually conducted by the external energy of the Lord. The
nitya-baddha living beings are under the control of the external energy and at the end of
creation all their plans and the plan makers themselves are annihilated. The nitya muktas
are eternally liberated souls and are always engaged in the service of the Lord.
Mah-viu manifesting the Vedas at the first moment of His breathing followed
prakti. But this does not mean He is dependent on prakti. Engaged in activity under His
control, prakti is the controller of the jva, who are also His energies. He follows prakti
because He desired to make names and forms such as demigods, humans and animals for
the jvas with no names and forms, by creating gross and subtle bodies and imposing them
on the jvas. In order to accomplish performance of karma, jna, yoga and bhakti, the
Lord created the scriptures before following prakti.
By following the Vedic scriptures the conditioned living beings can also get free
from the repeated creation and annihilation of the material body and material world. In
order to fulfill their desire to lord it over the material energy of material forms and names,
the living beings are given a chance for such false enjoyment. The foolish and forgetful
living being is always busy with false names and false forms. Modern nationalism is the
culmination of such false names and forms. The form of body obtained under certain
conditions is taken up as factual, and the name also taken bewilders the conditioned soul
into misusing the energy in the name of so many isms. People have no interest in the
scriptures that offer guidance to come out of the clutches of false names and forms.
The ladies said that the Supreme Lords form is experienced by great devotees
who are completely cleansed of material consciousness by dint of rigid devotional service
and full control of life and the senses. That is the only way to purify ones existence. The
Lord can be known only by pure devotional service. If one controls the life air, one can
control the senses. Then by intelligence purified by bhakti one can see the form of the
Lord. One cannot artificially suppress the active senses but by giving them better
engagement, one can bring them under control. Devotional service necessitates engaging
the senses in the service of the Lord. Anything done in the service of the Lord becomes at
once purified of its material nature. The material conception is due to ignorance only.
There is nothing beyond Vsudeva, whose conception gradually develops in the heart of
the learned soul. By the grace of the Lord, all factual knowledge becomes revealed in the
heart of a devotee due to dictation by the Lord from within. It is He and not yoga or other

processes who can purify completely the intelligence. This implies that the sages ability to
conquer the senses and life air is accomplished by bhakti alone, not by pryama or other
processes.
The Personality of Godheads pastimes are described in the confidential parts of
the Vedas by His great devotees. It is He only who creates, maintains and annihilates the
material world and yet remains unaffected. The Lord is described throughout the Vedas
but in the Bhgavatam the confidential parts of His activities are described by the
confidential devotee, ukadeva Gosvm. In the Vednta and Upaniads there is only a
hint of the confidential parts of His pastimes. There the Lord is simply distinguished from
the mundane conception of existence, and the less intelligent concludes He is impersonal.
But factually He is the Supreme Person, Bhagavn.
When the rulers live like animals following adharma, the Lord manifests Himself
and performs wonderful activities in transcendental forms as necessary in different periods
and ages. He accepts forms for the welfare of the world in Vraja, Mathur and Dvrak in
every day of Brahm and displays His six powers, truth, pleasing words, mercy and good
qualities. Everything in existence is the property of the Lord. The living beings are the
parts and parcels of the Lord and have a right to live at the mercy of the Lord to execute
their prescribed work. The king is the representative of the Lord to look after the
management of the Lords will. Such kings have full responsibility and knowledge from
authorities about the administration of the world.
But at times, due to influence of the mode of ignorance, the kings become
irresponsible and live like animals for the sake of their own personal interest. This causes
disturbances in society and the devotees of the Lord are also persecuted. At such times the
Lord appears in His transcendental form to keep His creation in a normal condition. The
material world is created to satisfy the whims of the conditioned souls. But when the souls
exploit the resources of nature unlawfully, the Lord appears to chastise them and to
protect the faithful. The Lord performs wonderful activities such as bridging the Indian
ocean when He came as Rma, killing powerful demons and marrying 16108 wives when
He came as Ka and so on.
Having spoken about the time of His appearance, the ladies next speak about the
place of His appearance. The dynasty of Yadu and the land of Mathur are glorious
because the husband of the goddess of fortune by taking birth there is wandering in His
childhood. The Lords appearance and disappearance are transcendental and is like the
rising and setting of the sun. The sun is ever present in the solar system but becomes
visible and invisible at a scheduled time. Similarly the Lord appears and disappears at
certain times but He exists at all times and at every place. One who knows this truth in
terms of the statements of revealed scriptures becomes liberated, which is otherwise very
difficult to attain. But one who thinks that the birth and activities of the Lord are similar
to those of ordinary living beings cannot get liberation. If simply by knowing the
transcendental birth and activities of the Lord one can get liberation easily, we can just
imagine the good fortune of those who actually enjoyed the company of the Lord. They
must have attained something more than what is known as liberation.
By using the present tense when the ladies say that Ka by taking birth in
Mathur and moving about (cacati) and performing pastimes, they indicate that the birth
and activities of Ka are eternal. Their intention can be understood by comparing their
first statement describing the pastime of creation in the past tense ya eka st (1.10.21) and
the vision of the sages in the present tense (1.10.23). How can the birth and activities be
eternal? Since the Lord has unlimited forms at all times, He has unlimited manifestations.
Because of that He has unlimited pastimes of birth and activities. And thus He has

unlimited manifestations of places and associates in this world and the spiritual world for
those pastimes. Thus though there are beginnings and endings of His birth and activities
for each of these manifested forms in each of these places, the moment a portion of the
birth or activities ends or even before it ends, the birth and activities begin in other places.
Because there is no lack of continuity in the Lord, His birth and activities are eternal.
Sometimes the birth and activities take place in a slightly different manner and sometimes
in exactly the same manner because of difference or oneness of different conditions. And
as well one form becomes many for performing different actions at once. At that time it
should be understood that Ka has different identities in each of these different active
forms because they perform different actions. And there is a particular appearance of rasa
caused by the particular pastime in the particular place.
Kas birth and pastimes together are eternal. Thus it is recommended to
perform meditation on the pastimes which took place previously since they are eternal.
Though the Lord disappears, He is still recommended as the best object of worship. The
Lords birth is different from our material birth. Some say that the pastimes as well as the
devotees and dhmas are called eternal because there are many manifestations of His
birth and activities in infinite, eternal dhmas in the material world.
Dvrak defeated the glories of the heavenly planets and enhanced the celebrity of
the earth. The inhabitants there constantly saw the soul of all living beings (Ka) in His
loving feature. He glanced at them and favored them with sweet smiles. The standard of
comforts in the heavenly planets are far greater than those on earth. Thus the heavenly
planets are more celebrated than the earth. But because of the presence of Ka in
Dvrak, the celebrity of earth defeated that of the heavenly planets. When ones
acquired virtue is finished one has to come back again from the heavenly planets to earth.
Dvrak surpasses Vaikuha because the residents see Ka who resided there to give
mercy. On the earth the holy places of Dvrak, Mathur and Vndvana are very
important because of the pastimes of the Lord in these places. The Lord always desires to
have all the living beings in their constitutional position to enjoy life with Him. His
attractive features and sweet smiles go deep into the heart of everyone, and once it is so
done, the living being is admitted into the kingdom of God.
The ladies of Hastinpura continued saying that the wives of the Lord must have
undergone various austerities to constantly relish the nectar from His lips. The damsels of
Vraja would often faint just by expecting such favors. This shows that the gops were
superior to the wives because they faint merely by contemplating an affectionate exchange
with Ka. Religious rites are meant to purify the mundane qualities of the conditioned
souls to enable them to be gradually promoted to the stage of rendering loving service
unto the Supreme Lord. There are five ways a perfected soul can render service, one of
which is mdhurya-rasa. The Lord, fully self satisfied, becomes a master, a friend, a son or
a husband to fulfill the intense love of the devotee concerned. Here the ladies talk about
both the svakya relationship of the wives, and the parakya relationship of the gops. The
wives and the gops must have undergone severe penances to attain the Lord. The wives
were much superior to the ladies who were speaking despite the good qualities of the
ladies. But they were much inferior to the women of Vraja. The minds of the gops were
absorbed in the sweetness of Kas lips and they fainted in bliss by remembering that
sweetness in the morning. What kind of condition they attained on actually drinking that
nectar at night, one never knows!
Ladies like Rukmi, Satyabhma and Jmbavat were forcibly taken away by the
Lord from their svayavara ceremonies after He defeated many powerful kings headed
by iupla. And other ladies were also taken away by Him after He killed Bhaumsura

and thousands of his assistants. All these ladies are glorious. Rukmi was the daughter of
the king of Vidarbha, who wanted to give her to Ka, but her brother wished she marry
iupla. Ka defeated iupla and carried Rukmi away. Ka also married the
16,100 girls kept in captive by Bhaumsura. The girls prayed piteously to the Lord who
released them all after killing the demon. The Lord accepted their prayers and married
them all. Ka never left them alone at home and always pleased them with valuable
presentations. Even though these girls were without purity, by engagement in the service
of the Lord all their designative disqualifications were removed and they became eligible
to associate with the Lord. Later on Nrada would become amazed after personally
witnessing the Lords dealings with the queens. Nrada had asked Ka to favor him so
that he could constantly think of the Lord as he traveled about. And after seeing the
Lords amazing display of potency with His queens, Nrada had enough content to
constantly remember Ka.
Lord Ka accepted the greetings of the ladies of Hastinpura, and casting His
glance over them departed to Dvrak. By His glances He pleased the women who had
nta-rati, and by His smiles He pleased those with mdhurya-bhva. Yudhihira engaged
four divisions of defense elephants, horses, chariots and foot soldiers - to accompany the
Lord out of affection. Out of fear of attack by the asuras on the Lord, the king did this.
Although the Lord was capable to defend Himself, He still accepted the arrangements of
the king so as not to disobey him and also because He likes to play the part of a
subordinate to His devotee. The basic principle for all transcendental exchanges between
the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no
comparison, even up to the level of brahmnanda.
Out of affection for the Lord, the Pavas accompanied Him for a considerable
distance. Then the Lord persuaded them to return home. He then proceeded thru various
provinces and reached Dvrak at last. Jva Gosvm says that Ka passed thru rasena
so He could visit Vndvana. On His journey thru these provinces, the Lord was
welcomed, worshiped and given various presentations. In all places, the Lord suspended
His journey in the evening and performed evening rites. The Lord did these duties not
because He was under the laws of karma but to set an example for others to follow. One
must act properly himself and teach the same to others, otherwise no one will accept ones
blind teaching. The Lord acts that way so that common men can follow His example. But
in the advanced stage, when one can understand the transcendental nature of the Lord,
one does not try to imitate Him.
The Lord in human society does what is the duty of everyone, but He also does
things extraordinary which cannot be imitated by the living being. His acts of evening
prayer must be followed by the living being but it is not possible to follow His mountain-
lifting or dancing with the gops. Thus in all actions, the spiritual master, who is the
manifested mercy of the Lord, should always be consulted and the path of progress will be
assured.

SB 1.11 Lord Kas entrance into Dvrak -130-

SB 1.11 Lord Kas entrance into Dvrak Nov 2, 2009

As ecstatic tears of forlorn separation were pouring from the eyes of the devotees
of Hastinpura, the ecstatic dejection of Dvraks citizens was soon to be lifted. Upon
reaching the border of Dvrak, Ka sounded His conch shell, heralding His arrival and
pacifying the dejection of His inhabitants. Since the Lord was away from Dvrak for a
long period of time because of the battle of Kuruketra, all the inhabitants, who are His
eternal associates, were overcome with sorrow due to separation. When the Lord descends
on the earth, His eternal associates also come with Him. Such associates cannot bear the
separation from the Lord even for a moment because of intense affection for Him. So the
sound of the auspicious conch shell was very encouraging for them, and they became alert
to receive the Lord.
The white and fat-boweled conchshell, being gripped by the hand of the Lord,
appeared to be reddened by the touch of His lips. It seemed that a white swan was playing
in the stems of red lotus flowers. The Lord is all spirit, and matter is ignorance of this
spiritual existence. Factually there is nothing like matter in spiritual enlightenment, and
this enlightenment takes place at once by the contact of the Lord. The Lord is present in
every particle of all existence, and He can manifest His presence in anyone. By spiritual
contact with the Lord, everything becomes spiritually reddened like the conchshell in the
grip of the Lord, and the paramahasa plays the part of the swan in the water of spiritual
bliss, eternally decorated by the lotus flower of the Lords feet.
Hearing the sound of the conchshell, which threatens fear personified, the citizens
ran towards the Lord just to have His audience. Just as the gops at Vraja used to think of
Ka while He was away during the day herding the cows, the citizens of Dvrak were
all immersed in His thoughts when He was away from Dvrak. The sound of the Lord is
identical with the Lord because of His non dual position. Out of the four problems of
material existence namely the food problem, the shelter problem, the mating problem and
the fear problem, the fear problem gives us more trouble than the others. We are always
fearful due to our ignorance of the next problem. This is due to our association with the
illusory energy. Yet all fear is vanished as soon as there is the sound of the Lord,
represented by His holy name as sounded by Lord Caitanya in the Hare Ka mantra.
As devotees see everything as Kas and use everything in His service, the whole
world is filled with pleasure. As soon as a soul fully contacts Ka the world takes on a
spiritual existence. Thus the citizens appeared before the Lord and offered Him various
presents, who is fully satisfied and who incessantly supplies others. These presentations
were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic
language to receive the Lord, just as wards welcome their guardian and father. The Lord
being self sufficient has no need to seek happiness from anything beyond Himself. His
very existence is total bliss. But being the well wisher of everyone, He accepts everything
offered in pure devotion. Anything fiery and illuminating is but an emanation of the
energy of the sun, yet the sun is offered a lamp in worship. In the worship of the sun there
is some demand made by the worshiper, but in the case of devotional service, there is no
demand from either side. It is all a sign of pure love and affection between the Lord and
the devotee. The Lord supplies everyones needs but He does not supply to a pure
devotee what is considered a barrier to the discharge of devotional service.
Praising Ka produces devotion. The citizens gifts were saturated with love, and
they felt extraordinary happiness and love in seeing Him again. These emotions gave the
Lord pleasure. The citizens said that Ka is worshiped by Brahm, the four Sanas and

Indra. He is the ultimate rest for those who aspire for the highest benefit of life. Being the
transcendental Lord, time cannot influence Him. The Lord is the mother, well wisher,
father, spiritual master and worshipable Deity. By following in His footsteps the citizens
became successful and so asked the Lord to bless them with His mercy. The all-good Lord
plans for the good of all living beings. By following His injunctions revealed in the
scriptures, one can revive ones forgotten relationship with the Lord.
It is the good luck of the citizens that they had the protection of the Lord, who
rarely visits even the demigods. The citizens could look at His smiling face, which is full of
affectionate glances. They could see his form full of all auspiciousness. By devotional
service, one can see the Lord face to face, who is otherwise impossible to be seen even by
the denizens of heavens. Even Brahm and other demigods have to wait on the shore of
the ocean milk to consult Lord Viu who lies in vetadvpa. This ocean of milk and the
vetadvpa planet are the replica of Vaikuha within the universe. The demigods cannot
see the Lord but can transmit their message to Viu. But the pure devotees like the
residents of Dvrak could easily see the Lord face to face.
The citizens said that when the Lord went away to Hastinpura (kurn), Mathur
(madhn) (or Vndvana) to meet His friends and relatives, every moment of His absence
seemed like a million years. Their eyes become useless as if bereft of sun. Vivantha
explains that madhn means Vraja, not Mathur because at that time none of Kas
friends resided there at Mathur. This is confirmed in SB 10.50.57 where it is said that the
Lord brought all (sarva-jana) inhabitants of Mathur to Dvrak. And His coming back
to Vraja was His promise in SB 10.39.35 and 10.45.23 that He would return. This is also
clearly mentioned in Padma Pura and other Puras.
Ka is like the sun and without Him all our knowledge is either false or partial.
By the grace of the Lord the pure devotees cannot be in the darkness of ignorance. By
being in His presence we can see both ourselves and the Lord with His different energies.
The citizens said that without looking at the Lords attractive face with joyful glances,
whose smiles vanquish all sufferings, they could not exist. Just as the suns rays are related
with the sun disc, the living beings are eternally related with Ka. By the artificial
covering of the cloud, the sun may not be visible for sometime. Similarly, the living entities
are separated from the Lord by the artificial covering of my. When this illusion is
removed the living being can see the Lord face to face, and all his miseries are at once
removed. After hearing these words from the citizens, Ka entered the city.
As Bhogavat is protected by the Ngas, so was Dvrak protected by Bhoja,
Madhu, Darha and others. The Ngaloka planet is situated below the earth and the sun
rays are hampered there. There are beautiful gardens, rivulets etc for the enjoyment of the
Ngas. The city of Dvrak was well protected by the descendants of Vi, who were as
powerful as the Lord, insofar as He manifested His strength upon this earth. Dvrak was
filled with the opulences of all seasons. There were hermitages, flower gardens, parks etc.
The city gateway, the household doors and festooned arches along the roads were all
nicely decorated with festive signs like plantain trees and mango leaves. Flags painted with
the picture of either Garua or Hanumn, garlands and painted signs and slogans all
combined to shade the sunshine.
The highways, lanes, markets and public places were all cleansed and moistened
with scented water. And to welcome the Lord fruits, flowers and unbroken seeds of grain
were strewn everywhere. Auspicious things like curd, sugarcane and full water pots were
all displayed in every house. The reception was made not just by decorating the roads and
streets but also by worshiping the Lord with incense, lamps, flowers, fruits and other

eatables. All were offered to the Lord and the remnants of the foodstuff were distributed
among the citizens.
On hearing that the most dear Ka was approaching Dvrak, Vasudeva,
Akrra, Ugrasena, Balarma and others became happy and abandoned resting, sitting and
dining.
Vasudeva: Son of King rasena, husband of Devak, brother of Kunt and father
of Ka and Subhadr. He married the 8 daughters of Devaka, among whom was Devak.
He was imprisoned by Kasa. He transferred Ka to Nandas house. He took part in the
purificatory process of the Pavas. Ka disappeared with Baladeva prior to the
disappearance of Vasudeva.
Akrra: The commander in chief of the Vi dynasty and a great devotee of
Ka. He attained success in devotion by offering prayers to the Lord. He supported
Arjuna kidnapping Subhadr. He was not on good terms with his father in law, Ahka,
who was also a devotee.
Ugrasena: One of the kings of Vi and cousin of Kuntibhoja. His other name is
Ahka and he was the father of Kasa, who imprisoned him. He fought valiantly against
lva when alva attacked Dvrak. He inquired from Nrada about the divinity of Ka.
When the Yadu dynasty was to be vanquished, Ugrasena was entrusted with the iron lump
produced from the womb of Smba. He cut the iron lump into pieces and put it in the
ocean.
Baladeva: The divine son of Vasudeva and Rohi. Nanda was his foster father
too. He attended the svayavara of Draupad along with Ka. He got angry at Arjuna
for kidnapping Subhadr but was pacified by Ka. Being angry at the Kauravas, He
wanted to throw their whole city into Yamun. But the Kauravas surrendered unto Him.
He can bestow spiritual power to the devotees. No one can know the Lord without being
favored by Baladeva. Bala means spiritual strength not physical. He is the original
spiritual master of all devotees. He along with Ka was a student of Sndpani Muni. He
killed many demons. During the battle of Kuruketra, He remained neutral and tried His
best to avoid the fight. He was angry at Bhma for attacking Duryodhana on the thigh but
was again pacified by Ka. He performed the funeral ceremony of Abhimanyu. He
departed this world by producing a great white snake from his mouth and thus was carried
by eanga in the shape of a serpent.
Pradyumna: Son of Ka and Rukmi. Incarnation of Kmadeva or incarnation
of Sanat-kumra. While fighting with alva, he became unconscious and was brought back
to his camp by his charioteer. He went back again and was victorious. He heard about all
demigods from Nrada. During the fratricidal war among the Yadus, he died at the hand
of Bhoja and was installed in his original position.
Crudea: Another son of Ka and Rukmi. He was present during the
svayavara of Draupad. He fought with Vivinidhaka and killed him in the fight.
Smba: He was the son of Ka and Jmbavat. He learnt archery from Arjuna.
His glorious activities were narrated by Styaki before Lord Baladeva. He was dressed as
a pregnant woman by his brothers before some is and was cursed by them to deliver a
lump of iron, which became the cause of fratricidal war among the Yadus. He died in the
war.
All these relatives and friends hastened toward the Lord on chariots. Before them
were elephants. Conchshells and bugles were sounded and Vedic hymns chanted. Many
hundreds of prostitutes (vramukhy) eager to meet the Lord proceeded on various
vehicles. Not even the prostitutes are checked from executing devotional service to the
Lord. Bilvamagala hkura was directed by a prostitute called Cintmai toward

spiritual realization and he became a great devotee. In Bhagavad gt (9.32) Ka says
that even prostitutes can attain perfection if they take shelter of unalloyed bhakti. The
eagerness of the prostitutes of Dvrak shows that they were all unalloyed devotees and
thus on the path of salvation. Therefore, the only reformation that is necessary in society is
to turn people into devotees and then all good qualities would follow. On the other hand,
the non devotees have no good qualifications whatsoever, however materially advanced
they may be.
Expert dramatists, artists, dancers, singers and learned speakers all gave their
respective contributions being inspired by the superhuman pastimes of the Lord. Thus all
classes of men were trained to worship the Lord according to their abilities. The Puras
describe the activities of the Lord in different ages and times and in different planets.
Therefore, we do not find any chronological order in them. And these activities were the
subject of the dramas and speeches of people.
Lord Ka approached and offered due honor and respect to each and every one
of the friends, relatives and citizens who came to receive Him. The Lord reciprocates with
all just as it behooves (yath-vidhi). The Lord is always attentive to all the matters of His
pure devotees. To those who consider Him impersonal, the Lord also does not show any
personal interest. He satisfies everyone in terms of ones development of spiritual
consciousness. The Lord greeted everyone present by bowing His head to sages like
Garga, exchanging greetings with elders of Yadu clan, embracing, shaking hands, looking
and smiling, giving assurances and awarding benedictions even to the lowest in rank. He
granted fearlessness to one and all. All living beings are separated parts and parcels of the
Lord and no one is alien by His eternal relation. Such pure living beings are graded
differently in terms of contamination of the modes of material nature, but the Lord is
equally affectionate to all. And this was seen here in Kas reciprocation with whoever
came to receive Him.
Then the Lord personally entered the city accompanied by elderly relatives and
brhmaas, who all praised the glories of the Lord. The brhmaas were not flatterers of
the kings, but the kings were actually glorified by their actions, and the kings were
sincerely still more encouraged in pious acts by in a dignified way. Lord Ka is worthy of
all glories, and the praying brhmaas and others were glorified themselves by chanting
the glories of the Lord. When Lord Ka passed over the public roads, all the ladies went
up to the roofs of their palaces to have a look at Him, which they considered the greatest
festival. Even now during the Janmam festival, the ladies of India throng up in greatest
number at the temples, where His form is worshipped. The transcendental form installed
in a temple is not different from the Lord personally. The material senses cannot perceive
the spiritual nature of the Lord, and so the Lord accepts the arca-vigraha, which though
made of material elements, has no material contamination. The Lord being kaivalya (one
alone), there is no matter in Him.
The inhabitants of Dvrak regularly saw the Lord yet they were never satiated.
The law of satiation acts materially but not in the spiritual realm. Acyutas body is the
source of everything and the reservoir of all beauties beyond our experience. One will not
be satiated seeing His form because there are always manifestations of newer and newer
beauties. The Lords chest is the shelter of Lakm, His moonlike face is the drinking
vessel for the eyes, His arms are the shelter of the demigods like Indra, who become
fearless of the demons and live comfortably, and His lotus feet are the shelter of the bee-
like devotees.
There are those who are seeking after the favor of the goddess of fortune. For
them the Vedas give information that the Lord is served by thousands and thousands of

goddesses of fortune, who can be seen when we are attracted by the bodily features of the
Lord. The artists who are overtaken by the beautiful creation can see the beautiful face of
the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty.
What they call beautiful nature is but His smile, and what they call the sweet songs of the
birds are but specimens of the whispering voice of the Lord. The essence of everything is
the Supreme Lord: He is called sram. And those who sing and talk about Him are called
the sragas, the pure devotees. They are like the bees who are always after the honey
present in the lotus feet of the Lord. The devotees are satisfied with being placed at the
lotus feet of the Lord and have no ambition to see His all beautiful face or aspire for the
protection of the strong arms of the Lord.
As the Lord passed along the public road, His head was protected from the sun by
an umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon
the road. Ka appeared to be a cloud with the sun, moon, rainbow and lightning. The
umbrella was like the sun, and the waving of the cmaras were like two moons. The
showers of flowers were like stars. The flower garland was like two rainbows. His yellow
cloth was like lightning. It was astonishing that the sun and two moons simultaneously
shine on a cloud with the stars, two rainbows and stationary lightning. This is how the
Lord appeared by His inconceivable potency.
Entering the house of His parents, embraced by mother Devak and her sisters,
Ka offered respects with His head to them. Vasudeva had 18 wives to whom the Lord
bowed down. According to scripture there are seven mothers: (1) the real mother, (2) the
wife of the guru, (3) the wife of a brhmaa, (4) the wife of the king, (5) the cow, (6) the
nurse, and (7) the earth. The stepmother, who is the wife of the father, is also as good as
the mother. As an ideal son, the Lord taught others how to respect others. The mothers
sat Him on their laps with milk flowing from their breasts and wetting the Lord with their
tears.
Then the Lord entered His palaces which satisfied all desires. His 16108 wives
lived in them. All the palaces were made of the best marble stone. They were illuminated
by jewels and decorated by curtains and carpets of velvet and silk. Ka entered each of
the palaces of the queens simultaneously in many forms. When each saw Him, they
thought that Ka had come to them first. Ka expanded Himself in as many plenary
expansions as their were queens. This is called vaibhava, or the transcendental potency of
the Lord. A yog can expand himself to utmost ten expansions, but the Lord can expand
unlimitedly.
The queens seeing the Lord first gave up their seats to embrace the Lord, using the
body. They then noticed an obstacle in the form of their bashfulness. They therefore gave
up their minds and embraced Him with their souls. Seeing their beloved, suddenly they
fainted out of bliss of prema arising from the desire to touch Him, because in fainting as
with deep sleep and loss of consciousness, there is no obstruction of the mind. In the
absence of the husband, a wife should not decorate her body nor take part in any social
functions and should not go to other houses. The queens rose along with these vratas they
were observing. Though it was improper for them to be seen by their husband in a state of
vrata (like not being decorated), because they could not suddenly give up those vratas,
they rose along with their vratas. Seeing them in an unkempt state because of separation,
Ka became more affectionate to them.
The queens embraced Ka with their eyes filled with desire. Having Him enter
within their eyes, they embraced Him with their subtle body in the innermost recesses of
their hearts. They also sent their sons to embrace Him which was as good as they
personally embracing Him. But seeing their clever husband understood what they were

doing, they became embarrassed, and though they stopped the tears flowing in their eyes,
some tears flowed anyway beyond their control.
Although Ka was constantly by their sides as well as exclusively alone, His feet
appeared to them to be newer and newer. If Lakm who is fickle in nature, finds those
feet ever fresh, then what to speak of anyone else being able to give them up. In the
material realm the big empires and the powerful kings are all liquidated gradually by time.
But in the spiritual world, the Lord is served by hundreds and thousands of goddesses of
fortune but still the association of the Lord is inspiringly new that they cannot quit the
Lord even for a moment. In order to express the unimpeded nature of His love for the
queens, another type of activity lacking that excitement is described. Just as wind produces
fire by rubbing the bamboos together and then destroys them by burning, the Lord
without weapons, by creating enmity between kings, destroyed them by having them kill
each other.
In this world a persons motivation to act is impelled by personal shortcomings. If
one did not need anything, one would not need to act, because action is meant to obtain
what one lacks. Could Ka lack something that makes Him engage in activities? SB
1.11.35 says that Ka, out of causeless mercy, appeared on this planet by His internal
potency, the yoga-my, and He enjoyed among the best of women by expanding Himself
according to His nature. The Lords living like a householder and enjoying may appear
like He is engaged in mundane affairs. But it is not so. The causes of the Lords
enjoyment, the desire to enjoy and the activities of enjoyment are all beyond the guas
because He is not material. When the Lord appears in different places, He displays His
pastimes to attract the conditioned souls. Conditioned souls seek after perpetual
happiness in all places. But when he fails and comes to his senses, he seeks after Brahman
happiness knowing that the happiness he is seeking cannot be found in the material world.
As such, Parabrahman certainly does not seek happiness anywhere in the material world.
Thus the activities of the Lord is not mundane affair but belong to the transcendental
realm.
With their pure, beautiful smiles and bashful glances indicating deep prema
directed towards Ka, the queens defeated Cupid. The whole universe is moving being
agitated by the Cupids arrow. Those who are on the path of salvation are advised by
scriptural instruction to become free from material attraction. Cupids influence is exerted
even amongst the ugliest forms. Lord iva, who is considered to be very tolerant, was also
struck by Cupids arrow because he became mad after the Mohin incarnation of the Lord.
The same Cupid was captivated by the dealings of the queens of Dvrak. Cupid first
considered that the queens were glancing at Ka without even being struck by his
arrows. Then he became struck with wonder on seeing Kas sweetness. The material
Cupid who had come to bewilder Ka, himself became bewildered and threw down his
bow. In the presence of the queens bashful glances Cupid felt he had no use of his bow
and arrows. Though they were the best of women, they could not disturb the senses of
Ka with their smiles and glances endowed with deception to bring Him under control.
However, if those glances were endowed with prema, then they could disturb His
senses. Because the queens did possess the proper type of love, their glances and smiles
were certainly endowed with prema. Others who did not have such prema are described as
having deception and they could not disturb Ka. Though the Lord is under the control
of His wives, He is still beyond prakti and the guas because He is under the control of
prema, which is a function of the cit-akti. The glances and smiles of the queens are
composed of prema and so the pastimes of love that arise from that love are all spiritual. It
is therefore impossible to say that the Lord has enjoyment of material sense objects. For

others who do not have prema, it is impossible for them to control the Lord and so His
sense cannot at all be disturbed by deception.
One cannot say that the queens are material of sometimes their love filled glances
do not bring Ka under control because all the queens belong to the cit-akti. Nor
should one say that the Lord is controlled by the general cit-akti arising from His
svarpa. He is actually controlled by prema alone which is a special function of the cit-
akti.
Ignorant people think of the Lord as a human being, one of themselves,
contaminated by matter because of seeing unappealing behavior such as His compliance
with Satyabhms attachment to getting the Prijta tree. The fools think that prema is
material attachment just as they think that sapphire is glass. The Lord is completely
independent to act as He likes, but all His actions are full of bliss, knowledge and eternity.
The mental speculators consider His impersonal features as inexplicable Brahman to be
all. Such a conception is also a product of conditioned life because they cannot go beyond
their own personal capacity. Due to ignorance only they always think that Lord Ka is
like one of them and make their own conclusions.
Someone may say that the Lords pastimes with women may be non material
because the women belong to the cit-akti. But He appeared in the material Yadu family
in the material world and perceived material objects. Therefore it cannot be denied that
He is associated with the guas. To answer this Bhgavatam says that though the Lord is
situated in prakti, He has no contact with the guas of prakti. He is situated in the guas
and the guas are also situated in Him. But He has no contact with the guas. The Lord is
said to be without guas though He is the basis of the whole material realm and the
controller of it.
The Lords consciousness is not like the consciousness of the conditioned souls
who have taken shelter of the material nature. It is just like the intelligence of the greatest
devotees, which has as its object the Lord, and always remembers Him. Though the
intelligence is situated in prakti and is situated in the guas of sattva, rajas and tamas
while being contended, praising or criticizing, while being full or afflicted with hunger and
thirst, and while waking, sleeping and in deep sleep, it is not connected to the guas
because of its indifference to the guas. In the same way, though the Lord accepts the
material objects of the senses, He is not affected by them at all because He is devoid of
attachment to them.
The wives also do not know the Lord because perfect knowledge of those women,
rising from His svarpa, is covered by yoga-my in order to nourish rasa. The wives not
capable of estimating the powers of their husband, considered the Lord to be under the
control of their love and their womanly natures. They were unaware of the extent of the
glories of their husband, as the atheists are unaware of Him as the supreme controller. The
intellectual functions of those who write scriptures, engaged in defining the Lord, know
very little because of various opinions such as the Lord is the material cause of the
universe, the Lord is the efficient cause of the universe. Thus such intelligent conclusions
are actually ignorance. But one cannot consider the queens material because they are
endowed with prema and the Lord is controlled by prema.
The ignorance of the queens in not knowing the Lord fully is not mundane because
of the actions of yoga my. They were made to forget the immeasurable glories of the
Lord by the internal potency so that there may not be any flaw of exchange, and they took
it for granted that the Lord was a henpecked husband. In other words, even the personal
associates of the Lord do not know Him perfectly, so what do the thesis writers or mental
speculators know about His glories? The Lord can be known only by His mercy.

SB 1.12 Birth of emperor Parkit -137-

SB 1.12 Birth of emperor Parkit Apr 12, 2011

Sta had promised to tell about Parkits birth, but was sidetracked in reciting the
sweet topics of how Parkit was saved, the prayers of Kunt, the passing of Bhma, the
journey to and entrance into Dvrak, and Kas pastimes with the queens there.
aunaka asks specifically about Parkits birth. The embryo of Uttar killed by the
intense heat of the brahmstra of Avatthm was revived by the Lord. The sages at
Naimiraya desired to hear about Parkits birth, activities, death and destination.
The first sign of misgivings of the age of Kali was exhibited in the cursing of the
great and devoted king. An unfortunate brhmaas son was employed to condemn the
innocent king and so the king had to prepare himself for death within seven days. Parkit
could have invoked the mercy of the Lord to save himself but he did not want to interfere
with the current of time knowing well the degradation of the brhmaa community had
begun. So he prepared himself to meet death cheerfully and properly, and so utilized his
time in the association of ukadeva Gosvm.
uka imparted transcendental knowledge to Parkit during the remaining seven
days of the latters life. The effect of hearing and chanting of Bhgavatam was equally
shared by both the hearer and the chanter. Transcendental realization is attained by such
serious hearing and chanting. The sages were respectful in hearing about the king because
of his receiving transcendental knowledge from uka by means of ardent hearing.
Sta said that Yudhihira satisfied and protected his citizens. He had no personal
desires because of his continuous service to the lotus feet of Ka. Sta is mentioning this
to indicate that Yudhihira attained such a grandson as Parkit because of his attachment
to Ka. Yudhihira wanted everyone under his rule to become devotees of the Lord so
that they could all be free from the trifles of material existence. He had all wealth,
sacrifices, planets, queens, brothers, the earth, lordship over Jamb-dvpa and fame in
Svarga, desirable even for the devats. His fame reached all over the world and even the
higher planets. The denizens of heaven aspired for the kings opulence, but nothing could
satisfy him except the Lords service. These other things did not give joy to him, for his
mind was fixed only on Mukunda without deviation.
In this world either one is the servant of the senses or is the servant of the Lord.
Under illusion one thinks that he is being served but he is actually the servant of lust,
desire, anger, avarice, pride, madness and intolerance. Yudhihira was a liberated soul
and thus was free from the illusion of trying to find happiness in the world. The whole
material world is full of hungry living beings. The hunger is not for good food, shelter or
sense gratification. The hunger is for the spiritual atmosphere. Even the most sumptuously
materially satisfied people are still hungry. These can be obtained in the association of the
Supreme Spirit, Lord r Ka.
Parkit in the womb of his mother, burned by the heat of the weapon, saw the
form of the Lord. This was his first perception by his mental eyes. The living being
confined to the womb of his mother sometimes prays to the Lord for liberation. Parkit
endured the unbearable heat of the weapon and saw the Lord coming to Him. The Lord
had beautiful form the size of a thumb, dark in complexion, wearing cloth flashing like
lightning, with a shining gold crown. Since the Lord became situated in the womb, He
arranged to become the size of the thumb by His inconceivable power. The Lord had four
long arms with eyes red from anger and in His hands was clutching a club. He wandered
everywhere, swinging the club, which shone like a meteor. There is no difference between
this thumb size form of the Lord and the full-fledged Nryaa in Vaikuha-dhma. The

Lord can become bigger than thousands of universes and can become smaller than an
atom at the same time. Merciful as He is, He becomes just suitable to the vision of the
limited living being. So He also appears in the all spiritual arca-vigraha form to facilitate
service from devotees.
Seeing the form annihilate the brahmstra with His club, just as the sun evaporates
a drop of dew, Parkit thought who He was. The Lord who maintains His quality of being
affectionate to His devotee was seen by Parkit about to be born. The Lord entered the
womb and after attracting Parkits mind disappeared. This is the quality of a thief: he
enters in and then disappears. Parkit was not seeing a living being who is limited by time
and space. An ordinary living being can be all pervading within his own limited body, but
the supreme living being is all pervading in all space and all time. Thus the Lord can
appear even within the womb of the mother of child Parkit. Even after He disappeared
from the childs sight, the Lord was still there, although invisible to the childs eyes. The
Lord is simultaneously present everywhere. Sometimes He is visible and sometimes not.
This is the atual meaning of the word vibhu, all powerful used here.
Then with the ascendant filled with favorable planets, Parkit, similar to Pu in
strength, took birth. The law of nature is so subtle that every part of our body is influenced
by the respective stars, and a living being obtains his working body to fulfill his terms of
imprisonment by the manipulation of such astronomical influence. A mans destiny is
ascertained by the birth time constellation of stars, and a factual horoscope is made by a
learned astrologer. The most auspicious constellation of stars takes place during the
appearance of the Lord in the material world, and it is specifically called jayant, a word
not to be abused for any other purposes. The suitable arrangement of astral influences is
never a creation of mans will but is the arrangement of the superior management of the
agency of the Lord. Of course, the arrangement is made according to the good or bad
deeds of the living being.
Yudhihira had the brhmaas such as Dhaumya and Kpa perform purificatory
processes of birth and chant auspicious verses such as puyham. Unless such purificatory
processes are performed, there is no possibility of good population. In this age for want of
proper facilities and good brhmaas such rites are not possible. But there is the
Pacartrika system also recommended for this age, and this can uplift one spiritually. The
saskras are not mere formalities or social functions only.
Kpa is the son of i Sardban, who discharged semen in two parts after meeting
the society girl Janapad. By one part Kpa was born and by the other the twin sister Kp
was born. Mahrja antanu picked up the children in the jungle and brought them up.
Kpcrya became a great general and his sister was married to Droa. Kpa later took
part in the battle of Kuruketra and joined the party of Duryodhana. He helped kill
Abhimanyu, but was still held in esteem by the Pavas. When the Pavas was sent to
the forest, they were entrusted to Kpa for guidance. When Yudhihira left his palace for
his departure to the Himalayas, he entrusted Parkit to Kpa.
On the auspicious occasion of the birth of a son, Yudhihira gave the brhmaas
gold, cows, land, villages and food grains. It is said that what is given at the birth of a son
or during calamity has indestructible results. Only the brhmaas and sannyss are
authorized to accept charity from the householders. Charity was offered to persons who
deserve to accept charity by dint of spiritual enlightenment. The brhmaas devoted
themselves to the well being of the entire society and so they were well taken care of.
The brhmaas said that though the pure dynasty of Puru was destroyed by
destiny, this son had been given as mercy by Viu. Thus he would be known as Viu-
rta, gift of Viu, and would be the greatest devotee in this world. Parkit was saved

because he was a pure devotee and also he was the only surviving male descendant of
Puru, the pious forefather of the virtuous king Yudhihira. After the battle of Kuruketra,
even up to the next generation of the king was annihilated, and Parkit was the only
surviving heir apparent in the family. Lord Ka is addressed as Viu because He does
the work of protection and annihilation in His capacity of Viu. The Lords protection is
given by His different potencies to different grades of living beings. But for His unalloyed
devotees, He gives the protection personally. And the fact that Parkit was personally
protected by the Lord indicates that he was a first class devotee a mah-bhgavata.
King Yudhihira inquired if the child would follow their lineage of reputed saintly
kings with fame and good praise. The forefathers of Yudhihira were all great saintly
kings, pious and glorified in their great achievements. So all the citizens were happy and
spiritually enlightened. Yudhihira himself was a replica of his ancestors, and he desired
that the next king after him become exactly like his great forefathers. The brhmaas said
that the child would be like Ikvku, the son of Manu, and would be charitable to the
brhmaas and true to his promise like Rma, the son of Daaratha. King Parkit gave
protection even to the animals in his kingdom because they also have a right to live. King
Ikvku was one of the sons of Vaivasvata Manu. He had 100 sons and prohibited meat
eating. Both Manu and Ikvku were instructed the teachings of Bhagavad gt in disciplic
succession.
The child Parkit would be a munificent donor and protector of those who
surrender to him like ibi, and would expand the fame of his family like Bharata, the son
of Duyanta. In Bhagavad gt the Lord instructs all living beings to surrender unto Him,
and He promises all protection. The king, being a representative of the Lord, must possess
this attitude (vara-bhva) of giving protection to the citizens under his care.
Mahrja ibi was famous for his charity. Once the king of heaven took the shape
of an eagle, and Agni took the shape of a pigeon. The pigeon while being chased by the
eagle, took shelter on the lap of ibi, and the eagle wanted the pigeon. The eagle refused
the offer of the King who had offered to give some other meat, and so it was settled that
the eagle would accept flesh from the body of the king equivalent to the weight of the
pigeon. The king began to cut flesh from his body to match the weight of the pigeon but
the mystic pigeon always remained heavier. The king then put himself on the balance to
equate with the pigeon, and the demigods were pleased with him. The king of heaven and
the fire-god disclosed their identity and the king was blessed by them.
Among the famous people called Bharata (the brother of Lord Rma; the son of
king abha, after whom the earth was known as Bhrata), the son of Duyanta was born
to akuntal. Bharata was conceived in the forest when Duyanta fell in love with
akuntal. But the king forgot his wife by the curse of Kava muni, and the child was
brought up in the forest by his mother. The boy was very powerful and played with lions
and elephants in the forest.
The child would be the best of archers like Arjuna and Krtavrya. Arjuna, the son
of Kunt, was born from Indra. He married four wives, Draupad, Subhadr, Citrgad
and Ulp, from whom he got four sons of the names rutakrti, Abhimanyu,
Babhruvhana and Irvn respectively. Ka spoke the Bhagavad-gt to Arjuna. He
brought the news of Kas disappearance to Yudhihira.
The child would be as courageous as a lion, honored like the Himlayas, tolerant
like the earth and patient like a mother and father. A lion is very strong in chasing an
enemy, a trait required of a king. Himlayas is famous for all richness. The earth, though
all-enduring, does not experience the pain of others sharp words. But Parkit, event
though sometimes experiencing that pain, would still not react.

The child would be impartial to all beings like Yudhihira and Brahm, easily
satisfied and munificent like iva, and the shelter of all living beings like Nryaa. The
goddess of fortune lives under the protection of Viu. We should seek the protection of
Viu instead of directly seeking the protection of the goddess of fortune.
The child would be famous for all good qualities like Ka, generous like
Ranitdeva, and a follower of dharma like Yayti. Yayti was a great emperor of the world.
He fell in love with Devayn, the daughter of ukrcrya but at first did not want to
marry her as she was the daughter of a brhmaa. A brhmaa could marry the daughter
of a katriya, but a katriya could not marry the daughter of a brhmaa. ukra induced
Yayti to marry Devayn. Yayt also married Devayns friend armih and because
of this he was cursed by ukra to become impotent. When Yayti begged the sage to
withdraw the curse, he was told to ask youthfulness from his sons. His daughter and
grandson bestowed upon him their accumulated virtues, and by the help of his grandson
and friend ibi, he was promoted to the heavenly kingdom. His youngest son agreed to
award him his youthfulness when he was troubled with lusty desires. Finally he became
detached from worldly life and returned the youthfulness again to his son Pru.
The child would be as determined and patient as Bali, and would be a staunch
devotee of Ka like Prahlda. He would perform horse sacrifices and respect elders. He
would have wise kings for descendants, would punish those who deviate from the law, and
would punish Kali in order to protect dharma on the earth.
After hearing about his death which would be caused by the bite of a snake-bird
(Takaka), sent by a brhmaas son, and becoming detached from all things, he would
worship the feet of the Lord. Material attachment and taking shelter of the feet of the
Lord go ill together. Material attachment means ignorance of transcendental happiness
under the shelter of the Lord. It is interesting to remember that Ka protected Parkit
while still in the mothers womb but did not protect him from the brhmaa boys curse.
Parkit was attached to the Lord from the beginning of his life and the so called warning
that he would die within seven days was a boon to him to enable him to fully prepare
himself to go back to Godhead. For seven days continuously he heard Bhgavatam from
ukadeva and thus he got shelter at the lotus feet of the Lord.
Having discerned the truth about the Lord from the son of Vysa, giving up his
body on the bank of the Gag, he would attain the Lord and thus a life of fearlessness.
This material world is fearfulness and we in material existence are always fearful. This
fearfulness is called anxiety. Liberation means getting relief from these constant anxieties.
This is possible only when the anxiety is changed to the devotional service of the Lord.
rmad Bhgavatam gives us the chance to change the quality of anxiety from matter to
spirit.
Informing the king in this manner, all the brhmaas, expert in astrology, after
being worshipped, returned to their houses. The Vedas are the storehouse of knowledge,
both material and spiritual. But such knowledge aims at self realization. Since human life
is the chance to get free from all miseries, it is properly guided by the knowledge of the
Vedas, in the matters of both material needs and spiritual salvation. The vipras are expert
in karma-ka guiding the society towards fulfilling the material necessities of life,
whereas the brhmaas are expert in spiritual knowledge of transcendence called jna-
ka. The highest perfection is the devotional service of Lord Viu, and when the
brhmaas achieve perfection, they are called Vaiavas. Among the vipras, were the
jtaka experts, who were good astrologers and they were present during the birth of
Parkit. Yudhihira awarded them sufficiently with gold, land, villages and other
valuables.

Because he constantly remembered the Lord whom he had seen in the womb and
searched for Him among all men, he was famous as Parkit (examiner) in this world. The
sages who predicted that Uttars child would be severely tested while still in the womb
and that he would have Kas darana, advised Uttar to name the child Parkit. Once
the impression of the Lords transcendental form is fixed in ones mind, one can never
forget Him in any circumstance. Thus Mahrja Parkit constantly remembered the Lord.
rla Prabhupda gives his own personal example in this connection. When he was four or
five years old, his father, a pure devotee of the Lord, gave him the forms of Rdh and
Ka. In a playful manner Prabhupda worshiped these deities along with his sister and
used to imitate the performances of a neighboring temple of Rdh-Govinda. Later after
meeting his spiritual master, Bhaktisiddhnta Sarasvat Gosvm Mahrja, Prabhupda
revived his old habit and the same playful deities became his worshipful deities in proper
regulation. Thus the first impression of the Lord given to him by his father developed later
into regulative devotional service by the grace of his guru.
Just as the waxing moon grows daily in phases to become the full moon, the prince
grew quickly, nourished by the care and affection of his parents. Yudhihira, desiring to
rid himself of sin incurred by killing his relatives, considered performing a horse sacrifice.
He thought if there was an alternative to force or tax to attain wealth for the sacrifice.
After the battle of Kuruketra, the state treasury was exhausted and there was no surplus
funds except the fund from tax collection and fines.
Understanding his intention, his brothers, inspired by Ka, collected abundant
wealth cast off from the sacrifice of King Marutta in the northern direction. This king
performed a sacrifice called Sakara-yaja, by which the Lord was so satisfied that He
handed over to the king the charge of a mountain peak of gold. Thus he had sufficient
gold in his possession. By those riches, Yudhihira worshipped the Lord by three horse
sacrifices, since he feared the sin of killing relatives. From this one can understand that the
brhmaas did not take away all the loads of gold given by king Marutta, nor the citizens
had the need to steal them for their own purposes. Also it indicates that sacrifices to be
properly performed need huge amounts of gold, which is scarce in todays world. All we
have heaps of paper currencies and promises of their being converted into gold by
economic development. The horse sacrifice should not be misunderstood as a process of
killing animals, but the animals were rejuvenated to a new span of life by the power of
chanting the Vedic hymns. There is no possibility of such methodical chanting of the
hymns by the so-called brhmaas of today, nor do we have sufficient riches to perform
sacrifices. Thus the only yaja for all practical purposes is the sakrtana yaja as
propounded by Caitanya Mahprabhu.
Ka being invited to the sacrifices saw to it that they were performed by
qualified brhmaas, and after that He stayed there for a few months to satisfy His
friends. Thereafter, Ka took the permission of the king, Draupad and others, and
departed for Dvrak with Arjuna and other members of the Yadu dynasty.

SB 1.13 Dhtarra quits home -142-

SB 1.13 Dhtarra quits home Apr 26, 2011

Having told about Parkits birth, his coronation will be described. But to describe
the coronation, first the arrival of Vidura and the departure of Dhtarra on the
instruction of Vidura, the arrival of Arjuna, and the departure of the Pavas are
described in three chapters. Unless both Viduras and Arjunas returns to Hastinpura are
described along with how the Pavas left their kingdom, it will not be clear how Parkit
became king and thus chastised Kali.
Just before the battle of Kuruketra, as we will learn in Canto three, Vidura quit
his palace after Duryodhana insulted him. While on pilgrimage, Vidura heard of Kas
departure from this world. Soon after he met Uddhava, who was with the Lord at the end
and had, along with Maitreya, heard the Lords instructions just prior to His departure.
The Vidura took shelter of Maitreya and learned from the science of Ka consciousness
described in cantos three and four. Having learned about Ka, the goal of the jva, from
Maitreya while on pilgrimage, Vidura returned to Hastinpura with a desire to teach that.
Vidura was conceived by Vysa in the womb of the maidservant of Ambik,
mother of Pu. He is an incarnation of Yama. Once the state police caught some thieves
who had hidden themselves in the hermitage of Maka muni. The police arrested the
thieves and the muni. The judge punished the muni to death by being pierced with a lance.
When he was about to be pierced, the news reached the king, and he at once stooped the
act on consideration of his being a great muni. The king begged pardon for the mistake of
his men. The muni went to Yama and questioned him. Yama said the muni in his
childhood had pierced an ant with a sharpened straw, and for that reason, he was put into
difficulty now. The muni thought it unwise on the part of Yama to punish him for his
childhood innocence, and thus cursed Yama to become a dra, and this dra incarnation
of Yamarja was Vidura. Vidura was treated equally with his brothers, Dhtarra and
Pdu, by Bhma. Vidura tried to guide his elder brother but was insulted by
Duryodhana. So he left home for pilgrimage and took instructions from Maitreya.
After asking various questions and becoming established in loving service to
Ka, Vidura ceased asking any more questions. Vidura had no desire to hear further,
because all other questions are useless once bhakti has appeared. He was convinced that
the summum bonum of life is to be finally situated in the transcendental loving service of
Govinda, who satisfies His devotees in all respects. The conditioned soul seeks happiness
by using his senses in materialism but that cannot give him satisfaction. He then searches
after the supreme truth by philosophical speculations and intellectual feats. But if he does
not find the ultimate goal, he again goes down to material activities and engages himself in
various philanthropic works, which all fail to give him satisfaction. But when understands
himself as an eternal servitor of Ka, then he is satisfied and there is nothing further to
be known about spiritual progress.
When they saw Vidura return to the palace, Yudhihira and his brothers,
Dhtarra, Gndhr, Draupad, Kunt, Subhadr and others all hurried to him in great
delight. They all became revived as if their life airs had returned to their limbs. According
to suitability they joyfully mixed with his company, greeted and embraced him.
Gndhr was the wife of Dhtarra and daughter of Subala, the king of
Gndhra (now Kandahar in Kabul). When she married her blind husband, she decided to
become voluntarily blind and wrapped her eyes with many silk linens. She was envious of
Kunt. Kunt first gave birth to a male child, and the pregnant Gndhr became envious.
She became angry and gave a blow to her own abdomen. As a result she gave birth to a

lump of flesh only. By the instruction of Vysa, the lump was divided into one hundred
parts, and each part gradually developed to become a male child. Thus her ambition to
become the mother of one hundred sons was fulfilled. She blamed Dhtarra for the war,
and desired that the state be divided into two parts, for the sons of Pu and her own.
She was very affected when all her sons died in the war, but was pacified when Vysa
showed her dead sons promoted to the heavenly kingdoms.
Kunt was the sister of Vasudeva. She was adopted by king Kuntibhoja. She is the
incarnation of the success potency of the Lord. Being satisfied by her service, Durvsa
gave her a mantra by which she could call any demigod she pleased. As a matter of
curiosity, she called for the sun-god, who desired sex with her, but she declined. But when
the sun god assured her virginity, she agreed and as a result Kara was born. Being afraid
of her parents, she abandoned her child. Later she married Pu who asked her to call
the demigods to have children. She called Dharmarja, and Yudhihira was born; from
Vyu, Bhma was born; and from Indra Arjuna was born. Nakula and Sahdeva were born
to Mdr, Pus other wife. When Pu died, Mdr accepted sat, while Kunt took
care of the young children.
Draupad was the daughter of Drupada and she was partly an incarnation of
goddess ac, the wife of Indra. Drupada performed a great sacrifice and by his first
offering, Dhadyumna was born, and by the second offering Draupad was born. The
five Pavas married her as a common wife, and each of them begot a son in her. She
was also called K. She was lost in a gambling match by Yudhihira to the Kauravas.
Subhadr was the daughter of Vasudeva and sister of Lord Ka. She was dear to
both Ka and Baladeva, and all three are represented in the famous temple of
Jaganntha Pur. She was kidnapped by Arjuna with the blessings of Ka, and married
him. Abhimanyu was her son.
King Yudhihira had Vidura accept a seat and worshipped him. After feeding
him, letting him rest and sitting him down, the king spoke to Vidura. Even an enemy
should be received and treated properly, what to speak of a relative like Vidura.
Yudhihira said that Vidura always protected them from all sorts of calamities and saved
them from poisoning and arson. Vidura was partial to the Pavas, although both the
Kauravas and the Pavas were equally affectionate in his eyes. He was equally
affectionate in the sense that he always chastised Duryodhana for his intriguing policy
against his cousins. Vidura saved the Pavas from the fire that burnt down the house
built by Purocana. He told them before hand about the fire that would be set on the
advice of the evil Duryodhana, and the Pavas escaped by the tunnel underneath the
earth.
Yudhihira asked Vidura how he maintained himself while traveling all over the
earth, and what holy places did he render service. Duryodhana insulted Vidura and this
made Vidura quit home to travel to holy places. Devotees like Vidura are holy places
incarnate. They purify the holy places because they carry the Lord within their heart.
Viduras going to holy places was good fortune for those places. He made the holy places
even greater, purifying the pure. The Lords omnipresence is perceived and manifested by
His unalloyed devotees like Vidura. He always feels the presence of the Lord everywhere,
and sees everything in the potency of the Lord and the Lord in everything. The purpose of
visiting a holy place is to search out the pure devotees residing there and take lessons from
them, so that one can apply such instructions in practical life and prepare to go back to
Godhead.
Yudhihira asked Vidura if the Yadus, who were rapt in the service of Ka,
were residing happily in Dvrak. Vidura left home in order to devote himself completely

to the service of the Lord, but the Pavas and Yadus were always rapt in the thought of
Lord Ka. Thus there is no difference in their pure devotional qualities. Though Kasa,
Jarsandha and other demons were also always thinking of Ka, they were absorbed in
an unfavorable way and thus they are not on the same level as the pure devotees.
Yudhihira was also always thinking of the Lord as otherwise he could not have asked
about Him from Vidura.
Thus questioned, Vidura gradually described everything he had experienced
except for the destruction of the Yadu dynasty. A merciful person, unable to see others
suffer, should not reveal an inauspicious event arising on its own which no human can
tolerate. Vidura could not see the Pavas distressed at any time and so did not disclose
the unpalatable and unbearable event of the destruction of Yadu dynasty. Unlike Vidura,
we tend to enjoy gossip, especially if it includes news of someones difficulties. One need
not disseminate bad news; it will become disseminated on its own.
Vidura remained there for some time just to rectify the mentality of Dhtarra.
He was treated as godly by his kinsmen just like a denizen from heaven. In those days
denizens from heaven used to visit homes like that of Mahrja Yudhihira, and
sometimes persons like Arjuna and others used to visit higher planets. Nrada is a
spaceman who can travel anywhere in the material and spiritual universes. It is only the
spiritual culture of the people that make interplanetary travel possible, even in the present
body. Vidura was a renounced person and he came back home not to enjoy material
comforts. Dhtarra did not feel ashamed to accept the charity and hospitality of
Yudhihira. On the part of Yudhihira, it was quite in order to maintain his uncle in a
befitting manner. Vidura came to enlighten his brother and to give him a lift to the higher
status of spiritual cognition.
As long as Vidura passed his life as a dra because of the curse, Aryam
officiated at the post of Yama to punish the sinful. Even though dra by birth, Vidura
was enlightened by Maitreya and was quite competent to preach. Also he was not really a
dra, for he was playing that part being cursed by Maka muni. The work of Yamarja
is to punish the souls who perform sinful acts. Thus he had more work to do than the
demigods, who are also authorized agents of the Lord. But Yama wanted to preach the
glories of the Lord and thus by the will of the Lord was cursed to come into this world and
work as a great devotee. During his absence, Aryam, one of the 12 dityas (the sons of
Aditi), took charge of the office of Yama.
Having attained his kingdom and observing the birth of his grandson, Yudhihira
along with his brothers who were like protecting devats, became overjoyed with the
greatest splendor. Both Yudhihira and Arjuna were unhappy from the beginning of the
battle. After the battle Yudhihira was unhappy over the mass killings. The only hope to
continue the dynasty was also attacked in the womb of Uttar but was saved by Ka. So
after the settlement of all disturbing conditions and reestablishment of the peaceful order
of the state, and after seeing Parkit well satisfied, Yudhihira felt some relief, although
he had very little attraction for material happiness.
Insurmountable time imperceptibly overcomes those who are too much attached
to family affairs and are always engaged in their thought. This verse is a criticism of people
other than Yudhihira and his family present at that time. Our duration of life is
measured, and no one is able to enhance it even by a second against the scheduled time
ordained by the supreme will. People pass their lives without any solution to the big
problem of birth, death, old age and disease. This is called illusion. But such illusion
cannot work on those who are awake in devotional service like the Pavas. Therefore

the instruction of this verse does not apply to them but to persons like Dhtarra, for
whom Vidura especially came to impart lessons.
Knowing that his time was approaching, Vidura spoke to Dhtarra and asked
him to leave immediately. Dhtarra is addressed as king (rjan) here because he always
nurtured the ambition of being one, and he was passing his time as a royal uncle of King
Yudhihira. Everyone is a servant of eternal time and thus no one can be king in this
world. Vidura said that the supremely powerful time which no one can stop had
approached them all. There is no one who can stop death. There is no remedial measure
for death and thus death is identical to the Supreme Lord. Wherever there is influence of
time there is the set of tribulations of birth, disease, old age and death. Hirayakaipu
wanted to become immortal and approached Brahm, but Brahm said that he himself is
subjected to death. Thus time spares no one.
Attacked by time, a person must surrender his most dear life, and what to speak of
other things like wealth. There is no powerful living being within the universe who can
overcome the influence of time. Many poets have written verses lamenting the influence
of time. In our daily life, so many things come and go in which we have no hand, but we
have to tolerate without remedial measure. There is no remedy that exists in this world to
counteract the effects of time.
Vidura said that Dhtarras father, brother, friends and sons had all been killed.
His youth had departed, with the body afflicted by old age. And he was living in another
persons house. Dhtarras father Vicitravrya died long ago, when he was little. His
brother Pu also died. In the battle, his one hundred sons and grandsons all died, along
with well wishers like Bhma, Droa and others. Now he was living in his nephews house.
So he was reminded of his precarious condition influenced by cruel time. One should seek
the protection of the Lord, for the human form of life is meant for seeking that protection.
Dhtarra was blind from birth, and had become deaf now. His memory was
shortened, his teeth broken, digestion weak and body full of mucus. Still he was attached.
All these signs are signs of apakaya, or dwindling of the material body before the last
stroke of death. Vidura When saints like Vidura approach the foolish men to awaken
them to the real situation of life, they take such sdhus as parasites of society, and refuse
to hear their words. But they welcome show-bottle sdhus who can satisfy their senses.
was not a sdhu to satisfy the ill gotten sentiment of Dhtarra.
So strong is the desire to live among all creatures that like a dog, Dhtarra was
eating the food given by Bhma. Bhma is particularly pointed out here as he killed all the
hundred sons of Dhtarra, and especially his two pet sons namely Duryodhana and
Dusana. There was no need for Dhtarra to live a degraded life and subsist on the
charity given by those whom he tried to burn, poison , whose wife he insulted, and whose
land and wealth he stole. To stick to family life to the end of ones human life is the
grossest type of degradation and there is an absolute need for the Viduras to educate such
Dhtarras, even at the present moment.
Though wanting to live, Dhtarras body worn out body was dying beyond his
will, like two pieces of cloth which indicate the upper and lower cloth. This indicates that
both the gross and subtle bodies have become worn out. Blindness and deafness indicate
decay of subtle body (since the senses are subtle) and wrinkles and grey hair are the decay
of the gross body. Dhtarra is referred here as a kpaa because without any estimation
of his material body he wanted to live at any cost. Such a life is called miserly because one
cannot properly utilize the assets of the human form of life.
He is called wise who gives up the body which has not been used to worship Ka,
after rejecting wealth and sons and going where no one can find him, while practicing

bhakti. One is wise when he tolerantly suffers in this world while attaining a spiritual
result. One should give up the body at a holy place with devotion. One cannot give up a
comfortable family life due to his affectionate relation with wife and children. Self
realization is obstructed by such undue affection for family, and if anyone is able to forget
such a relation, he is called a dhra. Stabilization of renunciation based on a frustrated life
is possible only by the association with devotees. Dhtarra was lucky to have a brother,
whose very association was a source of liberation for his frustrated life.
He is the best of men who awakens and understands, either by himself or from
others, the falsity and misery of this material world and thus leaves home depending on
the Lord within his heart. The best of men prepares his remedy before old age. There are
three classes of transcendentalists, namely, (1) the dhra, or the one who is not disturbed
by being away from family association, (2) a sannys by frustrated sentiment, and (3) a
sincere devotee of the Lord, who awakens God consciousness by hearing and chanting and
leaves home depending on the Lord. A steadfast devotee knows that he is not alone. The
Supreme Personality of Godhead is with him, and He can protect His sincere devotee in
any awkward circumstance. The austere sannys is a wise man and the person
understanding bhakti is the best of men.
Vidura advised Dhtarra to go to the North, somewhere unknown to his
relatives, for soon that time would approach which would diminish the good qualities of
men. Thus Dhtarra is advised to become a dhra. He was advised to leave home before
Kali yuga approached because the valuable instructions on the facts of life would fade
away due to the influence of Kali. To become narottama depending completely on Ka
is not possible for any ordinary man. Persistently endeavoring on the line of self
realization helps a person to rise to the narottama from the stage of dhra. The dhra stage
is attained after a prolonged practice of the yoga system.
Television, videos, computers, polluted water and food, debt, sensuality, violence,
advertisements, insanity, abortion, anxiety, cruelty, intoxication, speculative money
making, corrupt authority, dreadful disease, fear, terrorism all would contaminate thw
world. Still, people would think civilization is advancing. Vidura therefore advised
Dhtarra to act quickly, for the spiritual impetus that he was creating by his words
would soon fade before Kalis charge.
Thus Dhtarra convinced by introspective knowledge enlightened by Vidura,
cutting the ropes of affection because of determination, left the house. He was given
teachings of bhakti-mira-jna, for liberation. The path shown by his brother was the
path of bondage and liberation. Stressing the importance of association with devotees,
rla Prabhupda writes about his own experience in meeting with Bhaktisiddhnta
Sarasvat hkura, by whose grace he undertook the mighty task of writing Bhgavatam in
English. The sdhus can cut to pieces the bonds of illusory affection in the material world.
It is a fact that the material world is a great illusion because everything appears to be a
tangible reality but at the next moment evaporates like the dashing foam of the sea or a
cloud in the sky.
Gndhr, dedicated to her husband, followed him as he went to the Himlayas,
which gives joy to the renounced. She took the challenge like a warrior enjoying a good
battle. The hardship of going to the Himlayas are a cause of joy for those who have
enthusiasm. If ones mentality is proper, anything that can cause pain can also cause
happiness. Dhtarra did not ask her to follow because he was fully determined. But
being a chaste lady Gndhr followed him.
Yudhihira, after performing sandhya rites, offering oblations in the fire and
offering respects to the brhmaas by giving grains, cows, land and gold, entered the

house to offer respects to the elders. But he could not find Vidura, Dhtarra or
Gndhr. Yudhihira practiced daily the pious duties for the householders. One who is
not prepared to practice injunctions prescribed in the stras cannot be a good man simply
by book knowledge. The children of modern day parents practice what the parents
practice and the whole generation glides towards hell. Nothing good can be expected from
them unless they associate with sdhus.
Yudhihira asked Sajaya who was sitting there about the whereabouts of his
blind, aged uncle, his aunt who was grieving for her slain children, and his uncle and friend
Vidura. He wondered if Dhtarra drowned himself in the Ganges, while contemplating
the kings offense of killing all his children. Yudhihira took great care of his uncle and
aunt and when he could not find them doubts arose in his mind. He thought himself
ungrateful because when the Pavas were fatherless, Dhtarra had given them all
royal facilities to live, and in return he had killed all his sons in battle. As a pious man,
Yudhihira took into account all his unavoidable misdeeds, and he never thought of the
misdeeds of his uncle and company, which is the sign of a devotee of the Lord.
Sajaya not seeing his own master, Dhtarra, was aggrieved and could not
properly reply the king. Sajaya did not know that the inner vision of Dhtarra had
been awakened by Vidura and that therefore he had left home in enthusiastic cheerfulness
for a better life. Unless one is convinced of a better life after renunciation of the present
life, one cannot stick to the renounced order of life simply by artificial dress or staying out
of the home. Wiping his tears, making his mind steady and remembering his master,
Sajaya said that he had been cheated by his uncles and Gndhr.
Great souls cheat others for a great cause. Ka had also advised Yudhihira to
tell a lie before Droa and it was also for a great cause. Santana Gosvm cheated the
keeper of prison house while going away to see Mahprabhu, and similarly Raghuntha
dsa Gosvm also cheated his priest and left home for good to satisfy the Lord.
Prabhupda says that he also had the opportunity to cheat his family members and leave
home to engage in the service of Bhgavatam. To satisfy the Lord anything is good and
there is no loss for any party in such transcendental fraud.
At that time Nrada arrived, and the king and his brothers welcomed and
worshipped him. Devotees like Nrada travel everywhere to preach the Lords glories and
try to convert the non devotees to devotees. Nrada wanted to rescue Yudhihira from
grief by telling him of Dhtarras fate, but first he wished to preach about the identity of
the actual controller. Actually a living being cannot be a non devotee because of his
constitutional position, but when one becomes a non devotee or non believer, it is to be
understood that the person is not in a sound condition of life. The confidential devotees of
the Lord treat such illusioned living beings and they are most pleasing in the eyes of the
Lord.
Yudhihira asked Nrada the whereabouts of his uncles and aunt, and said
Nrada was like a captain of a ship in great ocean and that he could direct them to their
destination. Nrada asked the king not to lament because everyone is under the control of
the Lord. All living beings including the demigods carry offerings to the Lord, who brings
together and separates the living beings. A living being is placed in a particular position by
the order of the Supreme Lord, and he is again shifted from that place by the order of the
Lord or His authorized agents. Those who rebel against the will of the Lord are put under
still more rigorous laws by different miseries. Dhtarra was placed in his position
according to his past deeds but due to his good luck, he had the counsel of Vidura and left
his house to achieve salvation by closing all accounts in the material world.

Just as cows are bound by ropes to the nose and the ropes are all attached to one
longer rope, all humans, bound by designations of varrama derived from the Vedas
carry out the orders of the Lord. The Veda is the long rope. Humans are bound by the
short ropes of the designations in the Vedas, such as brhmaa and katriya, brahmacr
and ghastha. Their payment is following the order, such as Every day one must perform
sandhy rites. The man made laws of the state may be imperfect but there is no such
imperfection in the laws of God. The codes of religion, scriptural injunctions, are made by
liberated representatives of God in consideration of different conditions of living, and by
carrying out the orders of the Lord, one can become free from the clutches of material
existence. In his liberated state realizing his eternal servitorship, a living being enjoys a life
of full freedom rendering service to the Lord, even sometimes on an equal level with the
Lord, or sometimes more than the Lord.
As a player sets up and disperses his playthings according to his own sweet will, so
the supreme will of the Lord brings humans together and separates them. The Lord is the
supreme will and He is not bound by any law. Generally the law of karma is that one is
awarded the result of ones own actions, but in special cases, by the will of the Lord, such
resultant actions are changed also. But this change can be affected by the will of the Lord
alone, and no other. The supreme will is absolutely free to do whatever He likes, and
because He is all perfect, there is no mistake in any of His actions. If the Lord is able to
change the reactions of ones past deeds, then certainly He is not Himself bound by any
action or reaction of His own deeds.
If one considers oneself to be the soul, the body, neither or both, in all these cases,
the person situated with discernment beyond material affection, should not lament for
himself or others. When looking at the world there is no real object of suffering. Material
bodies are perishable by their nature and therefore there is nothing to lament. Some
believe only in tangible matter and in our daily experience we find so many
transformations of matter from one form to another, but we do not lament such changing
features. People may consider themselves as jva or as the body, or neither as jva or body
by being Brahman, or having qualities of both consciousness and unconsciousness (which
would be the belief that the self is a conscious principles, but subject to destruction).
Affection is the source of lamentation and is the root of ignorance. This affection is
generated from illusion in the material world. This indicates that the affection related to
bhakti is not included here as a source of lamentation. Lamentation arising from bhakti,
the sthyi-bhva of karua-rasa, is most excellent.
Nrada advised Yudhihira to give up his anxiety arising from ignorance thinking
how helpless poor creatures would exist without his protection. The Lord is known as
bhta-bht, one who gives protection to all living beings. One should discharge his duties
only, for no one but the Supreme Lord can give protection to anyone else. The material
body is under the control of time, karma and the material ingredients (gua). How can a
person already in the jaws of the serpent protect others? No one can protect anyone else
by giving maintenance. Time is the general cause. Karma is the cause of birth. Gua
indicates the material cause. The body made of five elements is dependent on these.
A conditioned living being is under the control of material nature, represented by
eternal time and activities under the dictation of different modes of nature. Unless one is
situated in the mode of goodness, one cannot see things as they are. Above the modes is
time which changes the shape of everything in the world. Even if we are able to do
something beneficial, time will see that the good project is frustrated in course of time.
The best remedy to get out of the clutches of time is bhakti yoga.

Yudhihira might fear that his uncle, alone and away from his protection, may e
eaten by some animal. Still it is not worthy of lamentation. The law of nature states: Those
who are devoid of hands are prey for those with hands the animals are food for the
humans. Those devoid of legs are prey for the four-legged the plants are food for the
animals. The weak are the subsistence for the strong the small fish are food for the big
fish. The general rule holds that one living being is food for another. No one is strong
enough to protect himself from the onslaught of a stronger, and by the will of the Lord
there are systematic categories of the weak, the stronger and the strongest. The humans
are meant to obey the laws of the scriptures. They are meant for self realization and for
that purpose he is not tot eat anything which is not first offered to the Lord. Yudhihira is
advised by Nrada not to worry about his uncles suffering for want of food, for they could
live on vegetables in the jungle. For renounced persons maintenance thru leaves, fruits
and flowers prepared for the Lord is not forbidden.
Nrada said that this universe is only the Lord. Thru His svarpa-akti, in the form
of Paramtm, He is the one soul of all the jvas. He is self manifesting, not dependent on
others. He is the jva as the enjoyer, and the object of enjoyment as happiness and distress
for the jva. The one Lord is manifested as many by His material energy. The Lord
appears thru the three energies: svarpa-akti, jva-akti and my-akti. Previously it was
said that the body is dependent on time, karma and matter. Now it is said everything is
dependent on the Lord. That is true. Everything is the Lord because everything in this
world including time and karma is the effect of the Lords energies.
Ultimately Ka is the only protector. At the same time one should be dutiful. If
ones duty is to protect others, he should protect them. If it is ones duty to accept
protection, he should act accordingly. But whether protector or protected, one should
focus ones mind on Ka, knowing that Ka and no other is ones ultimate shelter.
That Supreme Personality of Godhead, Ka, had appeared in the form of time to
destroy the demons. That person lived in Dvrak with a form of supreme bliss, but for
the demons He appears as time. For the devotees, His factual form is disclosed, and for
the non devotees, He appears like kla-rpa, which is His causal form. Causal form means
thru Kas energy of time, the world is forced to accept change. The time energy moves
everyone thru their karma. For nondevotees, time ultimately means death. Devotees,
hwoever, experience time as Ka carrying them toward Him; they may also experience
time as beautiful Ka who is present in Dvrak.
Nrada continued saying that having completed His duties to help the demigods,
the Lord was waiting for the remaining activities. Nrada asked the Pavas to wait as
long as the Lord was there on earth. Like Vidura, Nrada did not describe the
arrangement for the destruction of the Yadu family, which he knew had already taken
place.
Having dispelled Yudhihiras lamentation by speaking from a philosophical point
of view, Nrada then stated the actual facts saying that Dhtarra, Vidura and Gndhr
had gone to the southern side of the Himlayas. That place where Gag became seven by
dividing into seven branches to please the seven sages is called Sapta-srota.
On the banks at Sapta-srota, Dhtarra was engaged in aga-yoga. The yoga
system is the process of learning to forget what we have acquired throughout the struggle
for existence. This is a mechanical way to control the senses and the mind and divert them
from matter to spirit. Dhtarra performed the niyamas of bathing thrice daily,
performing sacrifice and drinking water as food. The yamas he did were calming the mind
and destroying attachments. He perfected the sitting postures (asana) and breathing

(pryma), and withdrew his senses (pratyhr). Thus he destroyed the contamination
of the sattva, rajas and tamas (dhra) and meditated on the Lord (dhyna).
Meditating on merging the elements of the body into the senses, merging the false
ego into the mahat-tattva, merging the mahat-tattva into the jva, merging the jva into the
Brahman, and merging the Paramtm situated in the body into Bhagavn, like merging
the sky in the pot into the sky, Dhtarra destroyed the impressions arising from the
guas of my and controlled the senses and mind. Though Paramtm and Bhagavn are
one, there is a functional difference. The difference is like air in a pot and the air outside,
like the limited sky and the unlimited sky. The sky in the pot and the sky outside are
actually one since the sky is all pervading. Deviation arises from internal disturbance of
the guas or from external agitation of the senses. Dhtarra destroyed the results of the
guas of my, the impressions of desires. Stopping all enjoyment of the senses, he
remained like a pillar.
The living being contacts the sum total of the material world, namely the mahat-
tattva, and from the mahat-tattva his false identity with the material world, intelligence,
mind and senses is developed. This covers his pure spiritual identity. By the yogic process
when he realizes his pure identity, he amalgamates the five gross elements and the mind
and intelligence into the mahat-tattva again. Then he has to merge into the existence of
the Supersoul. In other words, he has to realize that qualitatively he is non different from
the Supersoul. Then he transcends the material sky and by his pure intelligence and thus
becomes engaged in the loving service of the Lord. A pure devotee does not contact the
material elements and thus he is freed from the contaminations of mahat-tattva. He is
always in the spiritual sky by the effect of his devotional service. The modes of nature
have their different modes of activities, but above them is a spiritual mode, which is
nirgua. Bhakti is nirgua attained by direct contact with the Absolute.
Nrada advised Yudhihira not to disturb Dhtarra and in five days he would
give up his body, which would burn to ashes. Thus Dhtarra would not even a need a
funeral ceremony. The yog is able to quit his body by his own choice of time and can
attain any planet he desires by turning the present body into ashes by self made fire. While
Dhtarras body was being burned along with the cottage, his wife would enter the fire
to follow her husband. A chaste wife like Gndhr would feel the separation of her
husband to be more burning than actual fire. Such a lady can observe the sat rite
voluntarily but when the rite became a formality only and force was applied upon a lady to
follow the principle, the practice became criminal.
On the one hand, one has philosophy, and on the other, natural sentiment. Even
Vidura, who had preached so powerfully to his brother, felt both joy and sorrow on
Dhtarras death. Seeing this astonishing event, Vidura would be joyful because
Dhtarra had attained a spiritual goal. Vidura would lament also as a worldly custom.
He would then go to serve holy places. It should be noted that Dhtarra attained only
liberation and not prema because he offended the pure devotees of the Lord, the
Pavas. Having spoken thus, Nrada with his v, ascended to Svarga. Yudhihira
taking the words of Nrada to heart gave up his lamentation. Yudhihira being a pious
king could see Nrada occasionally; anyone who desires to see Nrada Muni must first be
pious and follow in the footsteps of Nrada.

SB 1.14 The disappearance of Lord Ka -151-

SB 1.14 The disappearance of Lord Ka Jun 7, 2011

The mission of Lord Ka was complete when He established King Yudhihira
after the battle of Kuruketra. Arjuna went to Dvrak to see his friends and understand
from the Lord of His next activities. When seven months had passed and Arjuna had not
returned, Yudhihira became anxious and saw inauspicious omens at that time. He saw a
fearful change of time, with seasons appearing in the wrong order. The people in general
had become greedy, angry and deceitful. Their livelihood had become most sinful.
Anyone who deviates from his prescribed duty and claims anothers duty to be his own is
following a foul and improper duty. Yudhihira was astonished to experience even a
slight change in the godly atmosphere and he suspected the disappearance of the Lord.
Kas pastimes resemble the activities of human beings but even such activities
are quite unhumanlike and extraordinary. As a young boy, Ka herded cows and played
with His friends, but He also killed one demon after another, and lifted a hill with His left
tiny finger. He also married like anyone else but married 16000 wives and lived
simultaneously with each queen. Actually, all His activities are intimate exchanges with
His beloved devotees and are enacted to satisfy their desires. Of all of Kas pastimes,
His disappearance may be the most difficult to understand. His disappearance indicates a
continuance of His pastimes in another place, like the sun setting in one field and rising in
another.
After the battle of Kuruketra, Brahm offered prayers to Ka saying that the
Lord had accomplished His mission in this world and requested Him to return to His
abode. Ka replied that the Yadu dynasty in which He appeared had become greatly
magnified in opulence, especially in their physical strength and courage, to the extent that
they threatened to devour the whole world. Therefore He had stopped them, just as the
shore holds back the great ocean. Due to the brhmaas curse, the annihilation of His
family had begun, and when it is done, Ka would pay a small visit to Brahms abode
en route to Vaikuha. As soon as the Lord left, Kali began its onslaught.
Yudhihira saw dealings that were filled with deception, and friendships mixed
with cheating. There were quarrels between fathers, mothers, friends, brothers, husbands
and wives. A conditioned living being is endowed with four principles of malpractice,
namely errors, insanity, inability and cheating. These are signs of imperfection and out of
the four the propensity to cheat others is most prominent. This is due to the unnatural
desire to lord it over the material world. In his pure state a soul is conscious that he is a
servant of the Lord. But the false propensity to lord it over results in quarrels among
everyone. Yudhihira saw mens sinful qualities filled with greed and observed all the
inauspicious omens. The cause everywhere is time. His own time having arrived, seeing
the nature of men, he spoke to Bhma.
Yudhihira said that he sent Arjuna to Dvrak to meet his friends and to learn
about the activities of Ka but Arjuna had not yet returned even after seven months. He
wondered if the time indicated by Nrada had arrived, when the Lord desired to give up
his pastimes. This lamentation was just in pursuance of a custom of lamenting the
disappearance of a great friend, but factually the Lord never quits His transcendental
body. Yudhihiras words can also be understood to mean that the Lord desired to
establish His expansion form of Nryaa above in Vaikuha.
From the Lord only, Yudhihira said that they had obtained wealth, kingdom,
wives, life, citizens, victory over enemies and the higher worlds. All prosperity depends on
the Lords mercy. Personal labor with the Lords benediction makes one successful. The

modernized man of Kali yuga believes in personal endeavor and denies the benediction of
the Lord. Yudhihira admits that his personal success was due to the Lord. Yudhihira
saw ill omens in the sky, land and bodies indicating fearful situation close at hand which
would bewilder ones intelligence. Material advancement of civilization means
advancement of the reactions of the threefold miseries due to celestial influence, earthly
reactions and bodily or mental pains. Man-made material science cannot do anything to
counteract the miseries.
First Yudhihira describes the bodily omens. He felt his left thigh, eye and arms
were twitching and his heart trembling. All this trembling on the left side indicated
undesirable happenings. Then he describes the omens on earth. A jackal howled and spit
fire while facing the rising sun. A fearless dog looked at Yudhihira and barked.
Auspicious animals like the cows circled him counterclockwise, and inauspicious animals
like the donkeys circled him clockwise. His horses wept. The pigeon was like a messenger
of death. The shrieks of the owl made him tremble and the cries of the crow desired to
empty the universe.
Then Yudhihira described the omens in the sky. The air was hazy in all directions
like a wall. The earth and the mountains seemed like trembling. There was sudden loud
clamor with cloudless thunder. The wind, spreading darkness with dust, blew violently.
And clouds rain hideously as if spraying blood everywhere. The sun was very close to the
other planets in the sky, and thus with weak light was fighting with them. The earth and
heaven was ablaze with the followers of iva along with other beings.
Again speaking about the omens on earth, Yudhihira said the rivers, the lakes
and the mind of all beings were agitated. Butter no longer ignited fire. The calves did not
drink milk, nor did the cows give milk. The cows wail with tearful faces and the bulls did
not enjoy the fields. The deities seemed to be weeping, perspiring and moving about. The
populated areas, villages, towns, gardens and hermitages were devoid of splendor and
bliss.
Yudhihira thought that the earth was made inauspicious by these ominous signs
because of being devoid of the footprints of the Lord, who had marks of thunderbolt and
elephant goad, which do not exist in other persons. While Yudhihira was thinking this
way, Arjuna arrived. Seeing lusterless Arjuna fallen at his feet, grieving like never before,
with downcast face and tears flowing from his eyes, with an agitated heart, Yudhihira,
remembering what Nrada had said, inquired from Arjuna.
Yudhihira asked if their relatives, the Madhus, Bhojas, Darhas and Vs were
doing well in Dvrak. Were his maternal grandfather rasena (the father of Kunt, who
was later adopted by Kuntibhoja), Vasudeva and others, Vasudevas seven wives, their
sons and their wives doing well? Vasudevas wives were Devak, Rohi, Upadev,
Vkadev, Saptamdev, raddhdev, rutandhar and Jan. However, raddhdev was a
vaiyas woman he met in the forest. In the commentary on SB 1.11.29 it was said that
Vasudeva had 18 wives. Then Yudhihira asked about the welfare of Ugrasena,
Ktavarma, Akrra, Balarma and others. He asked was Pradyumna happy and
Aniruddha prospering. Ka had 16108 wives and thru each of them He had 10 sons
totaling 161,080 sons. Yudhihira asked Arjuna about few of the sons Suea
(Satyabhms son), Crudea (Rukmis son), Smba (Jmbavats son) if they were
doing well. He inquired about Uddhava, Nanda, Sunanda and others who were all
protected by the arms of Ka and Balarma.
Since it is not proper to ask if Ka, the Supreme Lord, was happy, Yudhihira
asked if Ka, who was kind to the brhmaas and affectionate to the devotees, was
happy presiding over the assembly hall, Sudharm in Dvrak. The Lord is described as

bhagavn, Govinda, brahmaya and bhakta-vatsala. Was the first person (dya), Ka,
with Balarma (ananta), residing happily in the Yadu family for giving prema
(magalya), liberation (kemya) and prosperity (bhavya) to the people? The Yadus,
worshipped even by the devats, played like the inhabitants of Vaikuha in their city,
which was protected by Ka. Yudhihira compared the Yadus to the Mah-pauruikas,
who are engaged in direct service to the Lord in Vaikuha. They live happily without any
kind of misery in perpetual youth, enjoying life in full bliss and knowledge without the
influence of kla, eternal time.
Satyabhma and the other 16000 queens, by serving His feet as their main activity,
induced the Lord to defeat the devats in battle, and took the prijta tree, which was
being enjoyed by Indras wife aci. When Ka took Satyabhma to Indraloka, she was
received by aci, who introduced her to Aditi, the mother of the demigods. Aditi showed
her the special prerogatives of the demigods in the heavenly planets. When Satyabhma
saw the prijta tree, she desired to have it in her palace at Dvrak, and Ka got it for
her.
The fearless Yadu heroes, being protected by the arms of the Lord, constantly
tread with their feet over the Sudharma hall, which was taken by force from the devats.
The Yadus were able to use such force because they were certain of the indulgence and
protection of Lord Ka. The Lord is provided with the best things in the universe by His
pure devotees. A forgetful conditioned soul is fearful, but a liberated soul is never fearful.
The members of the Yadu dynasty fully awake in their service to the Lord were never
afraid.
From all angles of vision, Yudhihira inquired about the welfare of Dvrak, but
he concluded that as long as Ka was there, nothing inauspicious could happen. But at
the same time, Arjuna appeared to have lost his bodily luster and thus the king asked
about his personal wlfare. Yudhihira asked Arjuna if he was healthy as he appeared to
have lost his effulgence. Was this due to not being given respect by his friends or more
than that was he disrespected by them? Was he struck with harsh words or could he not
give charity when asked? Or could he not give shelter to the brhmaas, children, cows,
elders, women and others who took shelter of him? Did Arjuna approach an unworthy
woman or a woman not properly attired? The free contact between man and woman were
allowed in certain conditions only. A higher caste man can approach a woman from a
lower caste but not one from a caste higher than his own.
Yudhihira asked Arjuna if he was defeated on the road by inferiors in strength or
caste. Or did he take his meal without feeding elders and children who should be fed at
the same time? Did he perform any forbidden act? Yudhihira realized he should not
have such doubts about Arjuna and remembering the words of Nrada, he asked if Arjuna
was feeling empty because of separation from his dear most friend, Ka. There could be
no other reason for such devastation.

SB 1.15 The Pavas retire timely -154-

SB 1.15 The Pavas retire timely Jun 17, 2011

Arjuna had become thin because of separation from Ka. Presenting himself as
an object of worry, he was thus questioned by Yudhihira. Arjuna, whose lotus heart and
face dried up because of grief, could not reply. With great difficulty he checked his tears.
He was very distressed by the increased longing of love due to separation. He
remembered the pure friendship with Ka (sakhyam), and also friendship mixed with
servitude (maitrm) and friendship mixed with parental feelings (sauhdam). Sakhyam is
mutual affection and mutual helping each other. Maitrm is sakhya mixed with dsya.
Sauhdam is sakhya mixed with vtsalya. Remembering Ka and His well wishes,
benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and
breathing heavily, began to speak.
Arjuna said that His friend, the Supreme Lord, Hari, had left him. His lamentation
was not due to thinking a calamity had befallen his dearmost friend since he was aware of
the power of Ka by addressing the Lord as Hari. The Lord had taken with Him the
great power of Arjuna which astonished even the demigods. In the Bhagavad gt Ka
says that anything opulent and powerful springs from a spark of His splendor. When the
Lord descends to this world, he empowers His devotees with the required energy to
execute His mission of incarnation. The power bestowed upon Arjuna was withdrawn by
the Lord when His mission was fulfilled. These powers were no longer required and they
were not meant for going back home, back to Godhead. One should use ones power in
the service of the Lord, and not be puffed up about his borrowed powers.
Just as a dead person without life becomes repulsive, the world which is separated
from Ka even for a moment appears repulsive. Just like without the living being the
material body has no value, similarly without the Paramtm, the living being has no
status quo. By Kas merciful strength, Arjuna was able to vanquish all the lusty princes
like Kara who had come to Drupadas house for Draupads svayavara ceremony. With
his bow and arrow, Arjuna pierced the fish target and gained the hand of Draupad.
In Kas company, Arjuna conquered Indra and the demigods, enabled the fire-
god to devastate the Khava forest, obtained the assembly hall made by Maya, who was
saved from the burning forest, and presented it to Yudhihira as a gift at the Rjasya
sacrifice. The demon Maya was caught in the forest fire of the burning Khava, and he
was also chased by the wheel of Lord Ka. But when he took shelter of Arjuna, he was
saved from the wrath of the fire and Ka, because the mercy of a devotee is more
valuable than the mercy of the Lord.
By Kas mercy, Bhma endowed with the strength of 10000 elephants, killed
Jarsandha, who had captured kings for being offered in sacrifice to Bhairava-iva.
Because they were released, these kings paid tribute to Yudhihiras Rjasya sacrifice.
King Bhadratha had no sons from his two queens and so went to the forest with the
queens to do austerities. There he was blessed by a sage to have a son and was given a
mango to be eaten by the queens. The queens became pregnant but they delivered one
child in tow parts, one from each of their wombs. The two parts were thrown in the forest,
and was joined by a demon called Jar, who later presented the child to the king. The child
was named Jarsandha. Jarsandha became a great demon and sacrificed kings to iva.
Bhma and Jarsandha fought for a long time, and Ka hinted to Bhma to dissect the
demon and thus he was killed.
Bhma made widows of those whose husbands in the assembly untied and pulled
the hair bound up beautifully during the bating ceremony at the Rjasya sacrifice of

Draupad, whose tears fell on the feet of Ka. Ka appeared in Draupads mind by
her remembrance when she fell at the feet of the Lord. Bhma made widows of the wives
of rascals like Dusana, who pulled Draupads hair, which was done up nicely for the
bathing ceremony at the Rjasya sacrifice. When Draupad fell at the Lords feet, He
decided that all the wives of Dusana and company should have their hair loosened as a
result of the battle of Kuruketra.
Ka, arriving at the forest and eating the remnants from the food pot, saved the
Pavas from the scheme of their enemy in the form of Durvsa, who was difficult to
overcome, and who ate with 10000 followers, because they felt completely satisfied while
submerging themselves in the water. When Durvsa was satisfied, he could do tremendous
good to the servitor, like he did to Kunt when he gave the power to call any demigod she
desired. When Durvsa was dissatisfied, he could bring about the greatest calamity. Once
Durvsa being satisfied with Duryodhana gave him a boon. Thinking that the Pavas
could be destroyed by the curse of Durvsa, Duryodhana asked him to go to Yudhihira
with his 10000 disciples after Draupad had eaten and was not hungry.
Yudhihira received Durvsa with great respect and invited him for food after
Durvsa had performed the noon bathing rituals. The sages submerged themselves in
water for purifying themselves. The moment Draupad thought of Ka, He left
Rukmis side and came there out of affection for His devotee. When she told Him what
had happened, Ka first asked to be fed. Draupad in great shame said that it was her
misfortune and fortune fortunate because the Lord of the three worlds had come to her
house and was asking for food, unfortunate because she could not feed Him. She said that
the food pot given by the sun god was inexhaustible until she had eaten. But she had
finished eating that day and there was no more food. With insistence, Ka made her
bring the pot and ate the spinach and rice stuck to the edge of the pot. Then He asked
Bhma to bring back the sages. When Bhma met Durvsa and the sages, they were too full
and fled the place fearing that they could not eat the meal prepared by Draupad. Just by
Ka eating a little particle of food, all the sages felt too full. This incident proves that the
Lord is the greatest mystic. It also instructs that every householder must offer food to the
Lord, and the result will be that everyone, even 10000 guests will be satisfied because of
the Lord being satisfied.
Arjuna continued saying that by Kas power, iva and Prvat became
astonished at Arjunas prowess in fighting, and iva gave his own weapon. Other devats
also gave their weapons, and in his present body Arjuna went to the heavenly planets and
sat on half of Indras throne in his hall. By the grace of Ka, all the demigods including
Lord iva, were pleased with Arjuna. But one who is favored by iva may not be favored
by the Supreme Lord, Ka, like Rvaa. Lord iva was pleased in his fight with Arjuna.
The devotees of Ka know how to respect the demigods, but the devotees of the
demigods foolishly think that the Supreme Lord is no greater than the demigods. And by
the grace of Ka, Arjuna was able to reach the heavenly planets even with the selfsame
body, which is otherwise not possible.
While staying in Svarga, the devats along with Indra took shelter of Arjuna, for
killing Nivtakavaca demons. Now Arjuna was bereft of Ka, by whose influence he was
so powerful. The Lord is all-powerful, and by His grace, His pure devotee can be as
powerful as He may desire, and there is no limit to it. And when the Lord withdraws His
power, the person becomes powerless by the will of the Lord. Having Ka as a relative,
Arjuna crossed over the ocean of Kurus strength, infinite in width, filled with formidable
creatures, and took abundant wealth of cows and jeweled turbans, symbols of their power,
from their head. The ocean of Kuru was filled with timigala fish like Bhma. When the

Kauravas took away the cows of King Vira, Arjuna fought with them incognito and was
able to regain the cows along with the jewels set on the turbans of the royal order. All this
was possible by the grace of the Lord.
Situated in front of Arjuna as his charioteer, Ka stole by His inconceivable
influence the karma, by His beauty the minds, by His show of power the enthusiasm to
fight, and by His glance alone the ability to take up weapons of the mahrathas among the
armies of Bhma, Kara, Droa and alya. The Lord being situated in the hearts of
everyone directs everyone in the matter of recollection, knowledge, the absence of
intelligence and all psychological activities. Because Arjuna was the Lords affectionate
devotee, the Lord did everything Himself without anxiety by Arjuna.
Because Arjuna was in the shelter of Kas arms, the weapons of unfailing power
released by Droa, Bhma, Kara and others did not touch him, just as the weapons of
the demons did not touch Prahlda. Kara was born to Kunt before marriage and so was
discarded by her. He was known for his charity. He was disappointed he could not get
Draupad and during the gambling match, it was he who encouraged Dusana to disrobe
Draupad. He became great friends with Duryodhana and was killed in battle by Arjuna.
The impersonalists worship the Lords glowing effulgence and the devotees
worship Him as the Supreme Personality of Godhead. Those who are below even the
impersonalists consider Him to be one of the great historical personalities. But the Lord
attracts everyone with His transcendental pastimes. He played the part of a friend to
Arjuna. Sometimes the devotees forget by the internal potency of the Lord that his friend
is the Supreme Lord. After the departure of the Lord, Arjuna was conscious of his great
friend.
Remembering Kas powers in separation, Arjunas sakhya-bhva receded and
dsya-bhva appeared. Thus seeing that he was offensive to engage Ka as his
charioteer, Arjuna expressed regret saying the Lord, whose feet was worshipped by great
souls aspiring for liberation, was not worshipped by him. By Kas influence the enemies
neglected to kill Arjuna as he stood on the ground with thirsty horses. When Arjuna killed
Arjuna, his horses were tired from lack of water. So he got down from the chariot and
pierced the ground to produce water. At that time the enemies could not attack him
because by Kas influence, their minds lost concentration.
Arjuna said that Kas jokings and frank talks were pleasing and beautifully
decorated with smiles. His addresses such as Prtha, Arjuna, friend, joy of Kurus were
now being remembered by Arjuna and thus he became overwhelmed. Because of their
intimacy in sleeping, sitting, walking, boasting and eating, Arjuna used to scold Ka
saying the Lord was truthful. Being exalted, by His greatness, He tolerated the offenses
just as father tolerates a son or a friend tolerates a friend. The Lord relishes the
reproaches of friends. Parents or fiances more than the Vedic hymns offered to Him by
great scholars and religionists in an official fashion.
After the disappearance of Balarma and the members of the Yadu dynasty, but
before Ka left the world, the Lords chariot driver Duka met Ka at Prabhsa-
ketra. The Lord directed him to return to Dvrak and inform the people there about the
deaths of Ka, Balarma and the Yadus. He said the people of Dvrak should not
remain there since it would be inundated by the ocean after Kas disappearance. They
should take their families, together with Kas parents, and under Arjunas protection
go to Indraprastha. Druka delivered the message, and most traveled to Prabhsa-ketra
and in great lamentation, ended their lives. Before Dvrak was inundated, Arjuna
escaped with the surviving Yadus the women, children, old men and Kas remaining
queens - and accompanied them to Hastinpura.

Arjuna said that without the Lord his mind was vacant like a weakling, and he was
defeated by criminal cowherds while he was protecting the queens on the road. As
Yudhihira guessed before, Arjuna was defeated by inferiors in strength and caste. Now
how was it possible for the queens, who were directly Lakm and enjoyed by the Lord, to
have been touched by low material persons? The queens had desired the form of the Lord
the gops had hankered for. (These are not the main queens but the 16000 lesser queens.
See the end of SB 10.83 for more details). So such pure devotees could not be kidnapped
by criminal rogues. Long ago, the heavenly women praised Avakra sage. He blessed
them saying that Viu would become their husband. When they saw the crooked body of
the sage, they laughed at him. The sage cursed them saying they would taken by the
thieves. Again being merciful, he said that after the curse ended they would again attain
the Lord. In order to keep the words of the sage, the Lord Himself kidnapped His wives
from Arjuna, in the form of the thieves. So the queens experienced being taken by the
thieves and also attained the Lord. So the cowherds who kidnapped them were not low
criminals, for gopa means those who protected (pa) the earth and heavens (go). This
refers to the Lord, who took the form of those cowherd men and took away His dear
queens so that they could enter into the unmanifest pastimes. As for the queens desire to
attain the form of the Lord as desired by the gops, they became the gops in another
manifested pastime.
Arjunas Gva bow, arrows, the chariot and the horses which made kings bow
down to him had become powerless in a moment without the Lord. They had become as
fruitless as sacrificing ghee into ashes, or as immaterial as getting an illusory gift from a
magician, or as perishable as sowing seeds into a barren land. Material civilization without
the blessing of the Lord is childs play only. All energies and powers are derived from the
supreme source, Ka, and they act as long as He desires and cease to function as soon as
He withdraws.
Only four or five friends remained in Dvrak. The rest were all cursed by the
brhmaas and being intoxicated drinking wine made of putrefied rice fought and killed
each other with handfuls of reeds as if not knowing each other. This was all due to the
supreme will of the Lord. Sometimes people kill one another and at other times they
protect one another. Vivantha says that the destruction of the Yadu family was the will
of the Lord according to only common vision but that is not the real truth. The real truth is
the Yadus were not destroyed but they became unmanifest. rla Prabhupda explains
that peace in the world or upheaval in the world are all due to the will of the Lord. We
should do all actions for the pleasure of the Lord.
Among the aquatics, the big eat the small and weak, and those of equal strength or
size eat each other. In the same way, the Lord to lighten the burden of the earth had
engaged the stronger Yadus to kill the weaker ones. Arjuna says here that the Yadus
became a burden on the earth, but actually they were ornaments for the earth. That is
because the Yadus were eternal associates of the Lord. Just as a woman does not feel that
her ornaments are a weight, so the earth did not feel the weight of the Yadus. Even the
devats who had appeared in the Yadu family cannot be said to be a burden since they
also were without rajas and tamas. Therefore the destruction was a means of having the
devats and the eternal associates return to their appropriate destinations.
When Arjuna remembered the words of Govinda, which were suitable to place,
time and subject, and which calmed the pain in my heart, those words broke his heart.
Here Arjuna refers to Bhagavad-gt, imparted to him by Ka. The Bhagavad-gt
spoken by the Supreme Personality of Godhead is the essence of all Vedic wisdom. It is
nicely presented by the Lord for all who have very little time to go thru the vast Vedic

literatures like the Upaniads, Purns and the Vednta-stras. The problem which arose
in the heart of Arjuna during the battle was solved by the teachings of the gt. After the
Lord departed, Arjuna again faced the problem of being vanquished in his power and
prominence. So he again remembered the teachings of the gt, just to teach all concerned
that the gt can be consulted in all critical times, not only for solace from all mental
agonies, but also the way out of great entanglements which may embarrass one in some
critical hour. Persons in difficulty tend to respond in one of two ways: either they ascend
to hopeful dreaming of a rosier future or they descend into intoxication or depression. But
the alternative is to take shelter of Kas words in Bhagavad gt. One can derive the
same benefit from Bhagavad-gt, the sound incarnation of the Lord, as Arjuna did in the
personal presence of the Lord.
rdhara Svm says that Arjuna remembered such verses from the Gt as I am
never manifest to the foolish. For them I am covered by yoga-my, and so the deluded
world knows Me not (BG 7.25). Jva Gosvm says Arjuna remembered the verse You
will come to Me without fail. I promise you this because you are my dear friend (BG
18.65). Arjuna thus became convinced by Kas promise that he would regain Kas
association.
When Arjuna contemplated the lotus feet of Ka with deep affection, his
intelligence became calm. The Lords appearance within the mind of the devotee can at
once drive away the miserable material effects. Though his intelligence was full of pain
due to separation, by attaining an appearance of the Lord from his continuous
contemplation of the Lord, Arjuna became pacified. Arjuna had his intelligence
completely freed of all contaminations by intense bhakti which was completely filled with
meditation on the feet of Vsudeva. This does not mean that Arjuna had contaminations
like lust because he was not just an associate of the Lord but also the avatra Nara. And
his being an aa of Indra did not make him contaminated because from the very
beginning of his birth he had bhakti. Birth after birth the conditioned souls are entrapped
with so many pleasing and displeasing elements, which are all false and temporary. They
accumulate due to our karma, but when we get in touch with the Lord, the naked forms of
all material desires become manifest and the intelligence is pacified in its true color. But
Arjuna was free of all contaminations as soon as he remembered the instructions of the
Lord.
We may think that Ka might abandon us, just like He did Arjuna. Like Arjuna
we should also remember Kas words. When we are not in physical contact with Ka,
we can associate with Him thru feelings of separation, just as the gops did. Devotional
service to Ka in feelings of separation elevates the devotee to the highest perfectional
level, to the level of the gops. Feeling constant separation while engaged in the service of
the Lord is the perfection in Ka consciousness.
Arjuna again understood the knowledge sung by the Lord in the battlefield, which
was not forgotten by the influence of time, action or darkness caused by separation from
the Lord. He began to recite the nectar of the gt which emanated from the cooling
moon-like mouth of the Lord. The activities of the Lord are not influenced by kla and are
a manifestation of His internal potency. Arjuna fought for the mission of the Lord. He was
always engaged in the execution of His mission only, and even after the Lord disappeared,
he remained in the same transcendental position.
By Kas friendship, Arjuna destroyed his lamentation. He vanquished all
doubts of duality and all doubts about separation from the Lord. Since he had directly
seen the Lord, his doubt that the Lord was appearing only in his mind and not in person
was destroyed. Because he had attained the Lords association, he did not take birth again

at the time of his death. Since he was beyond the guas by his nature, and therefore was
without a subtle body, he had no birth in the material world, and thus was freed from
material form. Duality arises from the misconception of the material body, which is
accepted as the self. By assimilating the instructions of Bhagavad-gt, one is sure to be
free from bewilderment because real knowledge is knowledge that Vsudeva, Lord Ka,
is everything. The potency and potent are non different, so the conception of duality is at
once mitigated by attainment of perfect knowledge. Arjuna eradicated the material
conception of the Lord, by realizing He was still present by His instruction and by
everything else related to Him.
Ka said in BG 18.65 to Arjuna that Arjuna would come to Him without doubt
in the future. In the gt, Ka spoke the method (bhakti yoga) by which Arjuna would
try to attain Him because of great separation from Him in the future. Arjuna constantly
practiced meditation that Ka had taught him. By that meditation he thought himself as
the tm next to the body. His body, being an obstacle threw him into an ocean of
lamentation. Therefore he had decided to cultivate yoga previously practiced which is like
the weapon of knowledge to separate the soul from the body. Because of strong prema, he
considered himself a material human being, and thought he would cover that conception
by coming to the perfection of yoga for a second.
According to Sta, by attaining the wealth of Brahman, lamentation vanishes.
Actually, giving up the wealth of the material world one becomes free of lamentation by
attaining dear friendship with Ka in His manifested and unmanifested pastimes. Arjuna
had a doubt that previously because of mutual friendship, there was oneness between
Ka and himself, and would Ka again bring him to the oneness of happy friendship,
or would Ka drown him in the ocean of suffering by separation. Arjuna need not fear
material existence because he did not have a subtle body being beyond the guas because
of being Kas friend, by his very nature (prakti). Or we can understand that Arjuna as
an aa of Indra was a jvan-mukta (who had a material body but gave it up). Thus he was
without lamentation. He was free of lamentation and illusion arising from investigating the
material world. This is because he was beyond the guas, having merged prakti into the
guas. With the disappearance of the subtle body, he would not take birth again.
Upon hearing Lord Kas returning to His abode, and understanding the end of
Yadu dynastys earthly manifestation, Yudhihira and the other Pavas, decided to go
back home, back to Godhead. Kunt, after overhearing Arjunas telling of the end of the
Yadu dynasty and disappearance of the Lord, became absorbed in the Lord with pure
devotion, and disappeared from the pastimes in the world. She suddenly disappeared or
showed a condition of an aged person because of separation from the Lord.
The demigods appeared with the Lord and entered into the eternal forms
belonging to the Ydavas. When His pastimes were over, Ka separated the demigods
from the eternal forms of Yadus by the power of yoga. How did He do this? The Yadus
went to Prabhsa, drank liquor and fought with one another and gave up their bodies. The
Lord showed to the world that they had given up the bodies by the power of my. The
demigod portions of the Yadus went back to Svarga, and the Ydavas, who were eternal
associates of the Lord disappeared from the sight of the world but remained in pastimes
with Ka (aprakaa) in the same Dvrak as before.
The two burdens the burden to the earth in the form of the demons and the
burden in the form of the devats who had entered the forms of the Yadus were
regarded as the same by the Lord. By that body of the Yadus in the form of the demigods,
Ka removed the burden of the earth like removing a thorn with the tip of another
thorn. Ka helped the demigods to remove the burden of the demons from the earth.

Since both the demigods and the demons are considered a burden, they are compared to
thorns, with one thorn (the demigods) being helped by the Lord to remove another thorn
(the demons). The Lord and His eternal associates appeared on earth to help the
demigods eradicate the burden of the world. Though the two thorns are equal, the tip of
the thorn as the instrument, is the internal portion (under the Lords influence) acting as
an assistant to the Lords pastimes. The other thorn, the object of action, though also
acting an assistant to the Lords pastimes, is the external portion (under the influence of
my).
Just as the Lord maintains forms such as Matsya and gives them up, and just as a
magician makes a show of giving up his body, the Lord made a show of giving up His body
by which He relieved the burden of the earth. Just as the magician still has his body and
makes a show of giving up his body, so the Lord has real forms such as Matsya and giving
them up is illusory. Similarly Kas giving up His body is also an illusion. The Lord does
not take on a form of a human like an actor, though He is Brahman in human form. The
Lords body is not material and thus is immortal. The word jahyt which means he gives
up also implies by giving up he gives or bestows. The Lord bestows forms like Nryaa,
who had entered His body when He appeared on earth, to the devotees in Vaikuha and
other spiritual abodes for nourishing them. In this verse (1.15.35) the particular word
dhatte (eternally accepted) and not the word dhitv (accepted for the occasion) is
used. The idea is that the Lord does not create the fish incarnation; He eternally has such
a form. The Lord also confirms in Bhagavad-gt (7.24) that only the foolish think that He
was formless before and now He had assumed a form. He also shows forms temporarily to
the asuras like a thunderbolt to the wrestlers of Kasa or as a glaring effulgence to
iupla. When such exhibitions are withdrawn, the asuras think that the Lord is no more
existent.
Ka does not accept a form and then abandons it at a certain point. The words
tanu, rpa and kalevara used in texts 34 and 35 do not mean only body but may also mean
condition, nature and mental conception. Ka descended to relieve the burden of the
earth and to protect the devotees. When these purposes were accomplished, the Lord gave
up the desire (mental conception) to relieve the earth and protect the pious. The Lord
manifests His form in this world and then makes it disappear. That the Lords form is
eternal is confirmed in verse 36 when it says that Ka left this earth in His selfsame
form. The so-called fight among the members of the Yadu dynasty was actually a display
of the Lords pastime potency, since Lord Kas personal associates are never subject to
ordinary birth and death like conditioned souls.
When Mukunda left this earth by means of His spiritual body (sva-tanv) from
that day, Kali entered to create inauspicious conditions for those with a poor fund of
knowledge. rdhara Svm says sva-tanv means leaving to Vaikuha with His body. He
gave up the earth by means of His body and not that He gave up the earth along with His
body. In SB 3.2.11, it is said that the Lord after showing His form to the eyes of the world
withdrew it and disappeared. From that moment, Kali entered those with sleeping
intelligence but could not affect those who had discrimination.
Yudhihira saw the influence of the age of Kali, characterized by increasing
avarice, falsehood, cheating and violence throughout the capital, state, home and among
individuals. He dressed himself suitably and prepared to leave home. He was a great
devotee of the Lord and there was no need of his being afraid of the age of Kali. But he
preferred to retire from active household life and prepare himself to go back to godhead.
He enthroned his grandson, who was trained and equally qualified. He enthroned Vajra,
the son of Aniruddha, as the king of rasena in Mathur. Then Yudhihira performed a

prajpatya sacrifice and placed in himself the fire for quitting household life. This means
he accepted the renounced order of life.
Giving up all clothing and bracelets, Yudhihira was free of thoughts of I and
mine and the unlimited bonds of attraction. The leaders in the modern age are attached
by national consciousness without knowing such false consciousness is another designation
of the materially conditioned soul. Foolish people adore such men who die in national
consciousness but here is an example of a king who prepared himself to leave the world
without such national consciousness.
Yudhihira attempted to stop the senses from acting externally. So he offered the
voice and other senses into the mind, because the senses are dependent on the mind. The
contemplation is O mind! I have given the senses to you. They are yours. I have no use
for them now. Then he offered the mind into pra because the mind is dependent on
pra with similar contemplation. He offered pra into the apa, which is in charge of
excretion. He offered apa and excretion into death, the presiding deity of excretion. He
offered death into the combination of the five gross elements, the body. His meditation
was O death! You belong to the body. By offering all the actions of the senses into the
mind, he turned his mind toward the transcendental service of the Lord. He prayed that
since all material activities are performed by the mind in terms of actions and reactions of
the material senses, and since he was going back to Godhead, the mind would wind up its
material activities and turned towards the transcendental service of the Lord. Everything
is manifested by the embodiment of the material body, which is a production of the mind
at the time of death. If the mind is purified by practice of loving service to the Lord, there
is no more chance of the minds producing another material body after death.
Yudhihira then offered the body into the three guas, and the three guas into
one aggregate, a portion of my. He offered all that into the jva contemplating O jva!
This portion of my, with the three guas is yours. Remain separate from that and do not
come under its control. The things compose of matter such as the physical elements, the
mind, and the false ego are unfit to become merged in the soul. These were merged into
their source. Then the pure soul, free from all material contaminations, was offered to the
Supreme soul, Ka. Offering the kingdom to Parkit and distancing himself from all
relationships, he became oblivious to the external world. Offering the senses and the rest
to their respective controllers, he became oblivious to internal functions.
The jva belongs to Ka or Brahman. The aggregate of my belongs to the jva.
The guas belong to the aggregate. The five elements belong to the guas. Death belongs
to the five elements of the body. Apna belongs to death. Pra belongs to apa. The
mind belongs to pra. The senses belong to the mind. The sense objects belong to the
senses. The enjoyer of the sense objects was Parkit not himself, thought Yudhihira. It
should be understood, however, that he is an eternal associate of the Lord, and so this
meditation where he considered his eternal form to be a temporary body is of no
significance at all. After he gave his kingdom to Parkit, Yudhihira was free from the
encagement of the gross and subtle encirclement. He attained the jvan-mukta stage,
which is the process of ending material existence. One must not only think he is Brahman,
but must act like Brahman. One who only thinks himself Brahman is an impersonalist, and
one who acts like Brahman is a pure devotee.
After that, Yudhihira wore torn cloth, did not eat, stopped speaking, shaved his
head, and showed himself as a dumb or insane person. Not waiting for his brothers, he left
the house. This stage of complete independence from everything is also called the purified
stage of fearlessness. Meditating on Ka(brahma param) in the heart, he went North

where great souls had previously gone. He decided to carry out the method taught by the
Lord in man-man bhva mad-bhakta to attain Ka in some solitary place.
Seeing that Kali had influenced the citizens on earth, all his brothers decided to
follow him and render devotional service to Lord r Ka. They had performed all the
principles of religion and as a result rightly decided that the lotus feet of Ka are the
supreme goal of all. Therefore they meditated upon His feet with their minds. Having
executed dharma, artha, kma and moka perfectly, understanding the infinite nature of
Kas lotus feet, they meditated on those feet.
Having pure intelligence, with minds solely on the Lord, whose portion is
Nryaa, by profuse bhakti with meditation on Ka, they attained the goal, the pure
abode of the Lord, with their pure bodies. They had intelligence unmixed with jna, yoga
or other things. A person free from the three modes and situated in transcendence can
reach the highest perfection of life without change of body. Bhagavad-gt (14.26) affirms
that when one executes devotional service systematically without deviation, one comes to
the platform of Brahman, and when the Brahman perfection is still more advanced by the
self same execution of devotional service, one reaches Goloka without change of body.
The Pavas attained the planet devoid of their devat expansions such as Yamarja (for
Yudhihira). They did not give up their bodies.
Vidura, absorbing his mind in Ka, gave up his body in Prabhsa and went to his
abode escorted by Pits. Vidura was an incarnation of Yama, and not an eternal associate
of the Lord. So he gave up his body. Draupad, understanding that her husbands had
become indifferent to her, absorbed her mind on Vsudeva, and attained him. When
flying an airplane, one cannot take care of other planes. Everyone has to take care of his
own place. Similarly, at the end of life, when one has to go back home, back to Godhead,
everyone has to take care of himself without help rendered by another. The help is offered
on the ground before flying in space. Similarly, the spiritual master, the father, the mother
and others can all render help during ones lifetime, but while crossing the sea, one has to
take care of himself and use the instructions formerly received. Draupad had to take care
of herself without waiting for her five great husbands. Using the training she had received
she took to concentration on the lotus feet of Vsudeva. Subhadr and others did the
same. These were eternal associates and so did not give up their bodies.
He who hears with faith about the departure of the Pavas as described herein
(and not in other places), would attain the perfect stage of devotional service to the Lord.
rmad Bhgavatam is a narration about the Supreme Lord and His devotees. By hearing
it, one goes back to Godhead.

SB 1.16 How Parkit received the age of Kali -163-

SB 1.16 How Parkit received the age of Kali Jul 8, 2011

Just as the expert astrologers had foretold, Parkit ruled the world by those great
qualities under the guidance of the best brhmaas. The council members who guided him
were great sages and brhmaas, who possessed equal vision. They guided the state in
such a way that all living beings would be happy both in this life and next. Parkit married
Irvat, the daughter of king Uttara, and bore four sons headed by Janamejaya.
Janamaejaya performed a great sacrifice called sarpa-yaja to kill all serpents, including
takaka, which had bitten his father to death. But he changed his decision on the advice of
demigods and sages. Very anxious to see his father, who died an untimely death, he
requested Vysa, who fulfilled his desire.
Accepting Kpcrya as guru and giving profuse donations, Parkit performed
three horse sacrifices on the banks of the Ganges, in which the devats became visible.
The demigods from heaven used to visit this earth to attend sacrifices performed by kings.
Due to the influence of Parkit they became visible to the common man. The waters of
the earth transforms into clouds and come back to earth in the form of rain. Likewise, the
taxes of the citizens come back to them in the form of charity, and they get more than
what they needed.
Once while touring his kingdom, Parkit punished Kali, who was a dra dressed
as a king, and who was kicking a cow and bull. The kings purpose of touring was to see
how things were going on in terms of the godly state. The king, being the representative of
the Lord, has to execute the will of the Lord duly. Thus when Parkit saw a lower class
man hurting a cow, he at once punished him. The king cannot tolerate insults to cow and
the brhmaas. The age of Kali began just after the battle of Kuruketra, but its effects
had been checked because Ka was still present.
aunaka asked why the king punished Kali but not kill him, since Kali was dressed
as a king and kicking a cow. This reaction of the sages suggest that the pious king should
have at once killed an offender who wanted to cheat the public by dressing like a king and
at the same time dared to insult a cow. Those sages could not have imagined in the
advanced days of Kali yuga the lowest of dras would be elected as administrators and
would open organized slaughter houses to kill cows.
The sage asked Sta to describe all these incidents if it concerned Ka or His
devotees, who lick the honey from Kas lotus feet. For those who desire Ka, there is
no use of material talks which are a waste of life for short-lived humanity. The planet of
Ka, Goloka is shaped like the whorl of a lotus flower. When the Lord descends, He
manifests His own abode as it is. Thus His feet remain always on the same big whorl of the
lotus flower. His feet are also as beautiful as the lotus. Therefore it is said that Lord Ka
has lotus feet. The activities of the Pavas were described and now the topics of Parkit
will be explained. But all these topics are related to Ka, they are all transcendental.
The Lord as death had been called to the sacrifice of animals the sages were
conducting. Yama, the god of death, doesnt spare anyone from death, even the scientist,
who puts forward the theory of stopping death. Yama is a great devotee of the Lord, and
when invited to sacrifices, he likes to attend them. This was good for those who did not
want to die. As long as Yama was present at the sacrifice conducted by the sages, no one
would meet with death. Living beings who are under his grip should take advantage by
hearing the deathless nectar in the form of this narration of the transcendental pastimes of
the Lord.

The lives of those who are lazy, foolish and short-lived are wasted at night in
sleeping and in the day by useless actions. The human form enables one to get out of
material bondage, but the less intelligent engage in work for nothing because the aim is
nothing but sense enjoyment. The sages make this statement to highlight that anything
other than hearing about the Lord is useless.
When Parkit was inspecting his kingdom, hearing the rather unpleasant news that
Kali had entered, he took up his bow. The unpleasant news, however, this gave him a
chance to fight. In kali yuga the symptoms of kali are predestined but still Parkit did not
hesitate to take action. Just like in the rainy season, rain is expected, but still people take
precautions to protect themselves. The king wanted to punish the miscreants and save the
citizens. He had gone out from his city to gather tribute with his troops on a chariot with a
lion flag and pulled by black horses. Conquering Bhadrva, Ketumla, Bhrata, the
northern Kuru, Kimpurua etc, he received taxes. The earth planet is divided into seven
islands by seven oceans, and the central island is called Jambudvpa. This is divided into
nine varas or parts, by eight huge mountains. Bhrata and Ketumla are two varas.
Kimpurua is situated north of Himlayas.
In those places, hearing the glories of his ancestors sung, which indicated glory to
Ka, his deliverance from the brahmstra of Avatthm, and the great devotion and
affection of the Pavas and Vis for Ka, Parkits eyes fileld with affection. He
gave those glorifiers great wealth and cloth. The king heard all these glories as they were
related to Ka. The devotees of the Lord are never in danger, but in the material world
which is full of dangers at every step, the devotees are apparently placed into dangerous
poisitons, and when they are saved by the Lord, the Lord is glorified. Lord Kr;na would
not have been glorified as the speaker of the Bhagavad-gt, had His devotees not been
entangled in the battle of Kuruketra.
Parkit heard that out of His causeless mercy, Ka acted as a charioteer,
follower, servant, friend and messenger of the dear Pavas. Ka acted as follower by
presiding over the assembly. He acted as servant by satisfying the wishes of the Pavas
such as staying up at night with sword in hand protecting them. The Pavas were so
malleable to the will of the Lord that they could sacrifice any amount of energy for His
service, and by such unalloyed determination they could secure the Lords mercy in any
shape they desired. Hearing that the whole world offered respects to Ka, Parkit
showed devotion to the Lord. Thus as he was touring, he continued his meditation on the
deeds of Ka and the Pavas.
While Parkit was absorbed in thought of his forefathers, one day Dharma was
wandering about in the form of a bull on one leg. Dharma saw the personality of earth in
the form of a cow, who had no effulgence and with tears in her eyes as if she had lost her
calf. The moment Kali yuga had started, dharma, the earth and Kali appeared in this
situation. Though this was not seen by the people, Parkit, who meditated with a desire to
see this, saw it with his mystic eyes. The bull is the emblem of the moral principle, and the
cow is the representative of the earth. The bull helps production of grains in the
agricultural field, and the cow delivers milk, the miracle of aggregate food values. When
they are happy, it is to be understood that the people are also in a joyful mood.
Dharma asked the cow if she was well, for she appeared pale and in anxiety. Was
she lamenting for a friend in a distant place? The people in Kali yuga are always full of
anxieties. Everyone feels the absence of his relative who is away from home. The
particular symptom of the age of Kali is that no family is now blessed to live together.
Dharma wondered if the cow was lamenting because he (dharma) was standing on only
one leg. Or was she lamenting because henceforward the meat eating sinners would

exploit her? Or was it because the demigods had been deprived of their share of the
sacrifices? Or was the cow lamenting for the citizens without rain?
Since only one fourth of religious principles remain, the symbolic bull was standing
on one leg only. When three-fourths of the population become irreligious, the situation is
converted to hell for the animals. People in kali yuga exploit the body of the bull and the
cow as they like, and thus invite various sufferings. They do not perform any sacrifice and
thus there is shortfall of rain. This affects the production of grains. Even the animals they
kill need grass and vegetables, and this requires sufficient rains. Persons engaged in
fruitive activities for sense enjoyment must perform prescribed sacrifices, to counteract
the effect of accumulated sins. The demigods are pleased by such sacrifices and they
shower the needed rains. In the age of kali, the sacrifice of sakrtana-yaja is
recommended, and both the devotees and fruitive workers can derive equal benefit from
it.
The bull questioned further asking if the earth was lamenting because the women
were not protected by the husbands, children were not protected by parents and moreover
suffered at the hands of merciless people. Was she lamenting about learned words being
spoken by sinful brhmaas thereby ill treating the goddess of learning? Or was the earth
sorry about the best of brhmaas serving kings who had no respect for brhmaas? The
women of the modern age tries to become independent of the protection of men. The
brhmaas may shine in modern education but are most fallen in moral and religious
principles. The so called brhmaas are purchased by unscrupulous administrators. These
are the symptoms of Kali yuga.
Was the earth lamenting about degraded rulers or countries ruled negligently by
them? Was she lamenting because people engage in eating, drinking, mating without
regard for restrictions? The administrators are promoted to rule without proper training
and culture and are voted by people who are themselves fallen in the rules and regulations
of life.
Was the earth lamenting on remembering the activities which make a mockery of
liberation (nirva-vilabitni) by their sweetness of the Lord, who appeared to relieve
her burden and then disappeared? Dharma in the form of bull asked the earth in the form
of cow to tell him the cause of her anxiety by which she had been reduced to such a weak
state. The powerful influence of time, which is the strongest of the strong, might have
stolen her good fortune, which was adored even by the demigods.
The earth replied saying that dharma knew about everything he was asking her.
Once he too was maintained by four legs and he increased happiness all over the universe
by the Lords mercy. The religious principles keep diminishing by one-fourth with the
passage of each yuga with Satya yuga having 100%, and thus Kali yuga possessing only
25%, which gradually diminishes to the zero point. Happiness in the world depends
proportionately on the maintenance of religious principles, individually or collectively.
The earth was lamenting for the population which was influenced by the glance of Kali,
and which was devoid of the Lord, in whom resided the following eternal, great qualities
which do no disappear at any time.
(1) Truthfulness speaking about things as they are. (2) Purity. (3) Intolerance of
anothers unhappiness protecting the surrendered and being friendly to devotees. The
Lord asks all souls to surrender unto Him, and for the devotees He gives specific
directions to go back to Godhead. (4) Control of the mind even when angry. (5)
Generosity. (6) Self satisfaction. (7) Straightforwardness honest, not being crooked. (8)
Control of the mind (ama) by which one has firm vows. (9) Control of external senses

(dama). (10) Acting to according to ones nature such as a vaiya as the son of Nanda and
a katriya as the son of Vasudeva.
(11) Equality the Lord is equal to all, but unfortunate beings are unable to accept
His mercy. (12) Tolerance when others offend. (13) Equanimity indifference to attaining
material enjoyment. (14) Faithful to scriptures making judgements based on them. (15)
Knowledge which can be divided into intelligence, gratefulness, power of understanding
the circumstantial environments of place, object and time, perfect knowledge of
everything and knowledge of the self. (16) Absence of taste for sense enjoyment. (17)
Control of others. (18) Chivalry determination in battle. (19) Influence. (20) Skill to
make anything possible.
(21) Discharge of proper duty. (22) Complete independence. (23) Skill in arts and
play. (24) Beauty attracts Cupid. (25) Serenity not being agitated. (26) Being very
young and tender with prema. (27) Extremely bold. (28) Gentility. (29) Good natured.
(30) Sharpness of mind (sahas).
(31) Sharpness of knowledge senses (tejas). (32) Sharpness of action senses (ojas).
(33) Shelter of all enjoyment. (34) Imperturbable, being full of joy. (35) Not being fickle.
(36) Fidelity. (37) Fame. (38) Being worthy of worship. (39) Absence of pride.
Other qualities include being true to ones word, respecting brhmaas ad being
affectionate to the devotees. These great qualities are eternal. Though the Lord is beyond
the guas, He possesses great qualities, which are spiritual, beyond matter, arising from
His svarpa, which do not disappear even during the final universal destruction. If they
are eternal, the objects in which they exist must also be eternal. Thus the pastimes, the
participants in the pastimes, the places of the pastimes and all ingredients are eternal.
The Lord is omnipotent by His inconceivable energies, and therefore He is
Yogevara. His form is a combination of eternity, knowledge and bliss. All great souls
aspire to be equal in knowledge with Him. This means all other knowledge is ever
insufficient. Although the citizens of Dvrak saw Him every day, they were ever
increasingly anxious to see Him again and again. This material world is a state of the
Lords dreaming condition in His yoga-nidr, mystic slumber in the Causal ocean, and yet
the whole creation appears to be factual presentation of His creation. This means that the
Lords dreaming conditions are also factual manifestations.
The earth said she lamented for herself, for dharma, for the demigods, Pits, sages,
devotees and all persons obedient to the system of vara and rama. To effect the
perfection of human life there is cooperation between men and demigods, sages, Pits,
devotees and the scientific system of varrama. The distinction between human and
animal life begins with varrama system guided by experienced sages in relation with
the demigods, gradually rising to establishing our relation with the Lord. In Kali yuga the
varrama system breaks down and ones position in the system is determined by birth
right and not by qualification.
Lakm, whose glance is sought by Brahm and others, gave up her abode of the
lotus forest and with great attachment worships the beauty of Kas feet. Though
Brahm and others have surrendered to the Lord for a long time, being devotees with
material desires, they desire the glance of the goddess of fortune. That beautiful lotus feet
of Ka, which Lakm worshiped, ornamented the earth with its footprints marked with
lotus, thunderbolt, flag and goad. Thus the earth surpassed the three worlds in beauty.
After the earth attained glory from the Lord, He left her who had become proud, even
after the glory had dissipated. The earth still had inner pride thinking that Vaikuha was
not equal to her. When Ka was present on earth, the rivers, forests, hills and mines
were fully discharging their duties. Therefore the riches of the world surpassed all the

riches of the three worlds. The Lord can still be present with us if we want Him by being
attached to His service of hearing, chanting, remembering etc. We can be connected to the
Lord by the transcendental sound representation of the Lord. The holy name of the Lord
is non different from Him and one who chants the holy name in an offenseless manner can
at once realize His presence.
The independent Lord destroyed the great burden of the earth due to the military
phalanxes arranged by atheistic kings. By His prowess He also relieved dharma who was
suffering with loss of his legs and who took shelter of the Lord. Ka appeared with a
beautiful form in the Yadu family and vanquished the asuras to reestablish the true
principles of religion.
The earth asked who could tolerate separation from that Supreme Person, whose
foot prints made her hairs in the form of grasses stand on end constantly. Ka could
conquer the gravity and passionate wrath of His queens like Satyabhm by His sweet
smile of love, pleasing glance and hearty appeals, and took away their pride and
steadiness. Among all the dear women, the earth was always independent and was never
separate from Ka (since His feet always touched the earth). Thus when the Lord left to
return to His spiritual abode, the earths feelings of separation was more acute. Kali
entered just as darkness descends after sunset. Horrors followed immediately as religiosity
crumbled. Cleanliness and mercy departed; meat eating religions began.
While the earth and dharma were thus engaged in conversation, the saintly king
Parkit reached the shore of the Sarasvat river, flowing east.

SB 1.17 Punishment and reward of Kali -168-

SB 1.17 Punishment and reward of Kali Jul 21, 2011

At that place, Parkit saw the dra dressed as a king, which broke the custom
followed in Satya, Tret and Dvpara yugas, beating a cow and bull with a club. The
principal sign of Kali yuga is that men without qualifications will be dressed like
administrators and indulge in animal killing. The mothers and fathers, here referring to
the bulls and cows, are left unprotected and subjected to suffering by dra administrators.
The dra was beating the bull, which was white like a water lily, fearful, trembling,
standing on one leg and appeared to be urinating. This means that Dharma, standing on
one leg, was at every moment flowing away. It is a metaphor to express a perishing
condition. Trembling of the bull indicated that the bull did not create an opposition to the
actions of Kali. In Kali yuga the dra-like population defy the principles of religion and
terrify the religiously-minded. The state will be declared to be secular, or without any
principle of religion, and as a result there will be total indifference to the principles of
religion.
Parkit saw the dra kicking the cow, who is the giver of ghee for sacrifice. The
thin cow, who was without a calf, with tears in her eyes, desired the share of sacrifice. She
was without a calf because the grains, the child of the earth, had been destroyed. She had
tears in her eyes because of the destruction of dharma. She was thin because sacrifices
were not performed. In Kali yuga the calves are separated from the cows as early as
possible. The milkman draws milk artificially from the cow, and when there is no milk, the
cow is sent to be slaughtered.
It is a cornerstone of Kalis mission to undermine authority, for Ka is the
ultimate authority and Kalis job is to induce irreligion. Kali therefore corrupts authorities
and then reveals them as inept and hypocritical. Husband and wife, parent and child,
priest and congregation, government leader and citizen these natural relationships that
combine authorities with their dependents prove unreliable and untrustworthy in Kali
yuga. Kali cries: See how authorities exploit their dependents! Let there be independence
for every man and woman! Think for yourself. Care for yourself. Be your own authority!
Kali also propagates his pet theory of evolution, because if people think they are
ever evolving, they will come to believe that tradition and authority obstruct progress.
Thus children will think of themselves as more evolved than their parents and believe that
following their elders impedes humanitys onward march. Yet despite Kalis difficult-to-
deny rationales meant to drive people toward a self-oriented independence, people find
themselves more and more filled with anxiety, general discontent and loneliness. Kali,
however, comes forward to offer his solution: Revolution! Break the remaining
boundaries! Seek progress thru science! Dull the pain with intoxication, movies,
computers, sports and sex. Increase your self esteem. After all, who but yourself is
ultimately important?
Thus when Parkit saw that Kali was beating dharma and earth he, with his bow
poised, questioned the dra asking him who he was, and why he was attacking the
helpless within the kings protection. Like an actor, kali appeared to be a king by dress,
but by actions he was opposing the principles of the katriyas. The katriya is also a twice
born like a brhmaa, and his duty is to give protection to the helpless and chastise the
miscreants. The modern human society is not twice-born by spiritual culture. Therefore
the peoples government, by the people who are not twice-born, must be a government of
Kali in which everyone is unhappy.

Before Ka departed with Arjuna, Kali was present but did not have the power
because of fear of them. But he felt no fear when they departed. Parkit said Kalis
position was pitiable since he was going to be killed having beaten innocent creatures.
Then the king asked the bull, who was moving around on one leg, was he a demigod who
had come to afflict them by such an appearance. Was that an indication of the future of
the cow and the bull? Parkit said except for the tears of the bull, the tears of living beings
had never fallen on earth which was ruled by the Kuru kings and well protected by arms of
punishment.
Parkit assured the bull and cow not to lament or fear the dra as long as he was
there as the punisher of the sinners. In the material world there is protection only for the
human beings but there is no law to protect the cows, who give all protection to men by
supplying milk. By protecting the cow and brahminical culture, the Lord will be pleased
with us and will bestow upon us real peace. The cow and bull were worried that if the king
killed Kali because of them, they would become implicated in killing and asked the king
not to do it. But the king said he must kill him for his own benefit, not because of their
request. The inattentive ruler in whose state the citizens suffer from criminals loses his
fame, lifespan, fortune and progress. This is the highest duty of the kings to punish those
who cause suffering to others. Therefore, Parkit said he would kill that sinful killer.
As a wild animal is killed when it creates disturbance, similarly any man who
unnecessarily kills animals must be punished at once. All living beings are the sons of the
Lord. The word praj means one who has taken birth in the state, and this includes both
humans and animals. The tiger can kill a lower animal for subsistence but a man cannot
kill an animal. That is the law of God, by which one should live only by eating specific
living beings. The modern day rulers are ignorant of this and allow slaughter houses.
Mahrja Parkit was pious according to the scriptural codes, whereas modern politicians
go by personal belief and sentiments. The foolish creatures of modern day make
propaganda against religious belief, even though they are always bound by the laws of
God by the symptoms of birth, death, old age and disease.
Parkit asked the bull who had cut off three of its legs and said there should never
be such a condition in the state ruled by kings following Ka. The perpetrator had
spoiled the fame of the Pavas. He who had committed such violence against the
innocent must fear the king in all ways. Even if the bull did not say who harmed him, the
killer would still fear the king. He who harm the innocent would fear the king by all
causes. When the miscreants are punished in an exemplary manner, automatically all good
fortune follows.
Parkit said he would cut off the arms of the upstart who without regard for rules
commit violence against innocent beings, even if he was a denizen of heaven. The denizens
of heaven have long lifespan compare to the humans on earth, and thus are said to be
deathless by imagination, although actually no one within the material universe is
deathless. The highest duty of the king is to protect those who follow the rules given to
them in the scriptures and to punish the sinful who deviate from the scriptures when there
is no emergency. In the scriptures there is mention of pad-dharma, or duty at times of
emergencies. It is said that sometimes Vivmitra had to live on the flesh of animals in
some extraordinary dangerous position. This is allowed in cases of emergency. But no one
should try to live on flesh in ordinary times simply for the sake of the palate. There are
regular scriptural injunctions for different persons engaged in different occupational
duties. In Bhagavad-gt, it is advised that one should not give up his sva-dharma, even if
they are not flawless. Such sva-dharma can be violated in cases of emergency but not in
ordinary times.

The personality of religion, dharma, said that the words spoken by Parkit befit a
person of the Pava dynasty. Being attracted to their qualities of prema, Ka engaged
in paying dice and performed duties as a messenger. Ka is controlled only by prema,
and since he was the son of Arjuna with qualities similar to his, Ka was controlled by
Parkits qualities as well. Parkit had made assurances and challenges but these were not
exaggerations. A devotee is equally as powerful as the Lord or sometimes more powerful
by His grace, and any promise made by a devotee, though it may be ordinarily very
difficult to fulfill, is properly executed by the grace of the Lord.
Dharma said that he did not know the person who was the cause of his suffering,
since he was bewildered by different statements of scripture. If Parkit said that he could
even see the person who caused the bull suffering, the bull said that person (Kali) was
giving him suffering but there should be a seed (cause) of his suffering because of which
he gave suffering. The bull did not know the person from whom the seed arose, and
knowing scripture would not help as his knowledge of many scriptures leaves the cause
unascertained.
There are many theoretical philosophers who put forward their own theories of
cause and effect. Although the bull, the personality of religion, and the cow, the
personality of the earth, knew well that Kali was the direct cause of their sufferings, still as
devotees of the Lord they knew that without the sanction of the Lord no one could inflict
trouble upon them. The devotees do not accuse the mischief-mongers for the sufferings
inflicted, for they know that the mischief-monger is made to act by some indirect cause.
They tolerate the sufferings thinking them to be God-given in small doses. Speculative
philosophers do not recognize the sanction of the Lord and try to find out the cause of
sufferings in their own way, for they are bewildered.
The yogs say the mind (self) gives happiness and suffering. The advaitins, who
maintain that the jva and the Lord become one, say that the tm is the source of
happiness and suffering. They also say that devats cannot be the cause since they are
controlled by karma, and karma cannot be the cause as it is not independent. Thus only
the tm is the cause and nothing else. Others, who believe in planets controlled by the
devats, say that the planets are the cause. The Mmsakas like Jaimini say that karma is
the cause. They say even if there is a superior authority, he should also be under the
influence of karma because they reward result according to ones action.
Others, the Lokyatas, say that svabhva, the inherent property of matter is the
cause. The materialists Skhya philosophers say that material nature is the cause of all
causes the combination of material elements are the causes of happiness and distress,
and disintegration of matter is the cause of freedom from all material pangs. Gautama and
Kada find that atomic combination is the cause of everything, and impersonalists like
Avakra discover that the spiritual effulgence of Brahman is the cause of all causes.
There are some who ascertain that happiness and distress come from that which is
beyond reason and perception. These are the Vaiavas, who say that happiness and
suffering come from the Supreme Lord who cannot be determined by designations. In BG
10.4, Ka says that pleasure, pain and other states of the living beings arise from Him
alone. From seeing peoples suffering arising from time, karma, planets, ghosts and
sickness, even those things cannot be determined as the cause since those causes are not
independent. Everything arises from the Lord. But it is improper for the worshippers to
say that the Lord is the cause of happiness and distress. But like and dislike do not exist in
the Lord. He is beyond conjecture because being beyond our logical abilities, He does not
have like and dislike, in spite of being the ultimate cause of happiness and distress. Bhma
had said (SB 1.9.16) that no one can understand the plan of Ka.

The bull said it can be inferred that the Lord gives suffering to him for benefiting
the devotees. He desires to increase remembrance of Him by increasing the miserable
condition of developing devotees like the bull. The Lord also wanted to announce the
fame of the highest devotee like Parkit by his punishing Kali.
Among the various opinions, which is the best? The bull asked Parkit to consider
the proper truth by his intelligence. By using the word nicaya (certainty) at the end of
the list of opinions (1.17.20), this final opinion of the Vaiavas should be taken as the
correct conclusion. Happiness and distress are not illusory because suffering is actually
experienced. The cause is not the tm itself, since the jva is dependent. The cause is not
the planets because they are dependent on movement of time. The cause is not karma
because it is insentient. There are prrabdha and aprrabdha karmas, and so following the
path of the Mmsakas is not going to destroy suffering. Svabhva is not the cause since
it is not an exclusive cause. The Lord as the cause is absolute. But His plan is impossible to
understand as explained by Bhma.
Generally on reflecting the cause of ones difficulty, one would answer with less
philosophy and more accusation. By identifying someone as the doer and viewing that
person as an enemy, one comes to seek vengeance rather than to practice introspection.
While one tends to justify thoughts of retaliation and ensuing plan of action, one may not
realize that those actions will implicate him in painful exchanges for hundreds of births. In
addition, by meditating on anothers bad qualities, one will develop those qualities
himself.
Unless one is perfectly conversant with the law of the Supreme Lord, one cannot
speak such philosophical truth. The emperor, being also on an equal level of sagacity,
replied that the bull, the knower of dharma, spoke dharma by not revealing the identity of
the aggressor. Parkit said that the bull spoke according to the principle that the
destination intended for the perpetrator of irreligious acts is also intended for one who
identifies the perpetrator. The person who points out the sinner goes to the same place as
the sinner. A devotees conclusion is that no one is directly responsible for being a
benefactor or mischief-monger without the sanction of the Lord; so he does not consider
anyone to be directly responsible for such action. Parkit observed this in the bull and so
could understand that the bull was none other than the personality of religion.
It is certain that the course of the Lords my is beyond the thought and words of
the living entities. The course of the Lords energy which causes maintenance and
destruction of the whole universe is beyond the mind and words. Since my is under His
control, who can know and say how the Lord arranges happiness and distress in the form
of maintenance and destruction for the living entities. Although one knows that the Lord
is the ultimate doer of everything still a devotee refrains from identifying an actor. This is
because the Lord is also not directly responsible, for everything is done by His deputed
material energy. This my is always provoking doubts about the supreme authority of the
Lord. Dharma knew that nothing can take place without the Lord but still he was put into
doubt by the deluding energy, and thus he refrained from mentioning the supreme cause.
This doubtfulness was due to the contamination of both Kali and the material energy.
A devotee sees Kas merciful hand in everything; a materialist, in order to avoid
the Lord, sees other causes. Dharma, a devotee, wisely neglected to name a cause separate
from Ka for his difficulties, yet he was unable to directly recognize his circumstances as
Kas mercy. This lack was due to an atmosphere of doubt caused by Kalis influence. If
in spite of Kali one can somehow see Kas merciful hand in everything that happens, he
will become eligible to return to the kingdom of God.

In Satya yuga, the bulls four legs were established by the four principles of
austerity, cleanliness, mercy and truth. But it appeared that three portions are broken by
three portions of irreligion in the form of pride, lust for women and intoxication. In Kali
yuga these habits are the root causes of all irreligiosities that give rise to corruption,
bribery and nepotism. Man cannot check all these evils simply by statutory acts and police
vigilance, but he can cure the disease of the mind by advocating the principles of austerity,
cleanliness, mercy and truthfulness. Austerity means to accept voluntarily things which
may not be comfortable for the body but are conducive for spiritual realization, for
example, fasting. Cleanliness is necessary for both body and the mind, and it is effected by
glorifying Ka.
Now in Kali yuga truth remains prominent on the one remaining portion of
dharma, by which a person can attain truth. But Kali, flourishing by deceit, desired to
devour even truth. Truth is named here because it is now more prominent, though the
other three factors of dharma are also present. Because of truth one can concentrate the
mind to some extent, or because of truth a person can attain truth. But Kali desired to
destroy truth. In Satya yuga dharma was complete with four parts, In Tret-yuga one
fourth of all four legs diminished. Pride diminished austerity, women diminished
cleanliness, intoxication diminished mercy and untruth diminished truth. In Dvpara-yuga,
these qualities were reduced by half. In Kali yuga only one fourth of these qualities
remain. At the end of Kali yuga nothing remains. The Lord relieved the burden of the
earth, who was now present before the king as a cow. She became most auspicious by the
touch of the Lords feet. With tears in her eyes, the earth, being abandoned by the Lord,
lamented that lower class men would enjoy her.
Pacifying Dharma and earth in this way, Parkit took his sharp sword for killing
Kali, the cause of adharma. The age of Kali will certainly be full of all activities of Kali,
but this does not mean the rulers of society should be callous to the reactions of the age.
Parkit, being an ideal king, was ready to kill Kali. Knowing that he could not fight the
king, and that a katriya cannot surrender, Kali gave up the kings clothing and in great
fear bowed his head to Parkits feet.
Parkit considered that since Kali had surrendered, he could not kill him. If he
killed the evil person, irreligion which had appeared would spread because of killing a
surrendered person. Irreligion would enter the king also and would not die, thought
Parkit. He smiled slightly and thought this plan had been arranged by the Lord, though
he wanted to kill Kali. The praiseworthy warrior, worthy of taking shelter, affectionate to
the helpless, said that Kali need not fear for his life, as he had approached with folded
hands a person who was the sustainer of Arjunas glory. But being a friend of irreligion,
Kali could not stay in his kingdom. The friends of irreligiosity should be banished from the
state, and that will save the state from corruption.
If Kali becomes situated in devas and men, all sorts of irreligion would follow:
greed, untruth, theft, incivility, treachery, misfortune, deceit, quarrel and pride. The
Bhgavatam urges following the principles of religion. These principles are not the
dogmas of a certain faith. Such regulative principles may be different in terms of the time
and place concerned. One has to see whether the aims of religion have been achieved. A
secular state may be impartial to any particular type of faith, but the state cannot be
indifferent to the principles of religion enumerated above.
Parkit said that Kali could not reside in a place where dharma and truth reside,
and where knowers of sacrifice worship the Lord of sacrifice with sacrifice. Sacrifice
means to accept the supremacy of the Lord and thereby perform acts by which the Lord
may be satisfied in all respects. In all sacrificial ceremonies, although sometimes a

demigod is worshiped, the Supreme Lord, who is the soul of the demigods, is actually
worshiped. The Lord exists both inside and outside like the air, and it is He only who
awards all welfare to the worshiper. The devas are forms of the Supreme Lord indirect,
qualitative representations of Him.
Thus being ordered by Parkit, Kali began to tremble in fear. Seeing the king who
had his sword raised ready to kill him, he spoke to the king. Parkit was ready to kill Kali
if he disobeyed his order. Otherwise he had no objection in Kali living. Kali said that
wherever he lived following the kings order, he would only see the king with bow and
arrow in his hand. Since all moving and non moving beings are the citizens of the king,
who controls the whole world, Kali felt he had no place to live. So he preferred the king
killed him there. But since Parkit did not want to kill him, Kali asked him to designate
some place where he could live permanently abiding by his order.
Thus being petitioned by Kali, Parkit gave him permission to reside in places
where there were four types of irreligion: gambling (dytam), drinking (pnam),
prostitution (striya) and animal slaughter (sn). With gambling comes untruth. With
drinking comes intoxication and loss of mercy. With illicit women comes illicit sex and
impurity. With violence to living entities comes all adharmas. Those who commit violence
have no austerity, cleanliness or mercy nor truthfulness. Jva Gosvm says that drinking
against the principles of scriptures, such as the sautrma-yaja, association with women
outside marriage, and killing animals against the injunctions of scriptures are irreligious.
Those who are in pravtti-mrga are allowed to indulge in these acts according to the
directions of the scriptures. But such activities are never to be encouraged. The
recommendations in scriptures are to regulate them towards the path of dharma.
When people hear about the places where Kali would reside, they would not
indulge in gambling, drinking, illicit sex and animal killing. Kali had to enter their minds to
do these acts. Thus when implored again, the King gave Kali the place where there was
gold (jta-rpam). Because of Kali residing in a place where there was wealth, four types
of adharma falsity, intoxication, lust and pride and a fifth, enmity would also be
present. In modern times, the gold-standard currency is based on falsehood because the
currency is not on par with the reserved gold. This artificial inflation of currency
encourages prostitution of the state economy.
Thus the personality of Kali, following the order of King Parkit, took up
residence in these five places. Thus the age of Kali began with gold standardization, and
therefore falsity, intoxication, animal slaughter and prostitution are rampant all over the
world. But the same gold can be properly utilized to reestablish the lost legs of religion.
Kali resides anywhere gold is not used for religious purposes. Therefore one who desires
his own benefit, especially kings, public leaders, brhmaas and sannyss should not
indulge in these five items. If a brhmaa is not truthful all his claims as a brhmaa at
once becomes null and void. If a sannys is illicitly connected with women all his claims as
a sannys becomes false. One should not serve women beyond ones married wife. The
leaders of society should be tested for their character and qualifications. Though everyone
has to some degree use wealth, one should not be attached to it.
The king restored the three destroyed legs of the bull: austerity, cleanliness and
mercy. Comforting the earth he made her prosperous. This means austerity and other
qualities of dharma were made to flourish again. When there is sufficient austerity, mercy
and cleanliness, and gold is employed in sakrtana-yaja, naturally mother earth will be
satisfied.
That King Parkit was presently sitting on the throne given by his grandfather
Yudhihira and ruling it with great success. The present tense is used because of nearness

to the present, for Parkit had already disappeared. Because of his influence and by his
protecting the earth, the sages of Naimiraya could perform sacrifice. Thus without state
support no doctrines of philosophy or religious principles can progressively advance.
There should be complete cooperation between the brhmaas and katriyas for this
common good. Austerity, cleanliness, mercy and truthfulness prepare the ground for the
reception of advancement in spiritual knowledge, and Mahrja Parkit made this
possible.

SB 1.18 Parkit cursed by a brhmaa boy -175-

SB 1.18 Mahrja Parkit cursed by a brhmaa boy Aug 9, 2011

Sta Gosvm spoke in summary of the astonishing story of Parkits life to the
sages, who were very astonished at hearing the punishment of Kali. Due to the mercy of
Ka, who acts wonderfully, Parkit, though struck by the weapon of Avatthm in his
mothers womb, could not be burned. Since he had taken shelter of the Lord, he did not
become bewildered with fear from the life threatening snake called Takaka called by the
curse of a brhmaa boy. A pure devotee treats heaven and hell equally, for they are both
creations of the Lord. Similarly he knows life and death are different conditions of
existence created by the Lord. Parkit knew that Ka saved him when he was in his
mothers womb, and so if he were to be killed by a snake bite, it would also take place by
the will of the Lord. Parkit perfectly demonstrated the difficult principle of accepting
ones circumstances as Kas grace; that is, that one must ultimately recognize and
surrender to ones destiny because it is part of Kas beneficent plan. Because Ka
placed Parkit into difficulty, the Bhgavatam was spoken. One can observe this situation
and learn to apply the principle to ones own life.
After giving up all material association, Parkit surrendered himself to ukadeva
Gosvm, and thus being situated in realization of the Lord, gave up his body on the bank
of the Gag. Lord Ajita is unconquerable in every respect and He cannot be known by
knowledge too. The scholars speculate about the abode of the Lord in different ways, but
by the grace of uka, Parkit was able to understand the actual position of the Lord. By
the grace of the Lord, he received the mercy of uka.
Those who remember the lotus feet of the Lord; those who relish the nectar of
pastimes concerning the Lord; and those whose very lives are the Lord do not have
confusion even at the time of death. The highest perfection of life is attained by
remembering the transcendental nature of the Lord at the last moment of ones life. By
the grace of the Lord and His devotees, one can remember the Lord even at the end of his
life when the power of remembrance is slackened. As long as Parkit was the king of the
earth, Kali, though he had entered everywhere, could not influence anyone. Although
Parkit had allotted places for Kali, at the same time, he gave no chance for the citizens to
be swayed by Kali.
On the day the Lord left the earth, at that very instant, Kali entered the world.
Since the Lord is non different from His name, if the Lords holy name is vibrated, then
Kali can be driven out even today. The king did not kill Kali. He understood that
auspicious acts bear results just by deciding to do them, even if one does not perform
them, whereas sinful acts bear result only by undertaking them. Parkit did not kill Kali
because he did not intend to give Kali any chance to perform any sinful act. He protected
his citizens from falling prey to the sinful acts of Kali yuga by propagating the chanting of
the holy names of the Lord.
Kali was only powerful as a tiger among inattentive men. Kali could not do
anything to others because he was afraid of the devotees. Thus devotional service frees
one from the effects of Kali. Sta said he had described incidents about Parkit, which is
related to the pastimes of Ka. Those who desire their own benefit should hear the
topics of the Lord, who performed the greatest actions.
The sages blessed Sta to live for many years, since he was narrating to them the
shining glories of Ka. The more we hear about the transcendental activities of the Lord,
the more we can know about His transcendental nature and thus make definite progress
on the path back to Godhead. The sacrifice the sages were performing had no guaranteed

results due to many irregularities, whereas the results of bhakti are certain. Their bodies
were covered with smoke from the sacrifice but still they were pleased by drinking the
intoxicating nectar of the lotus feet of Govinda. The words of Sta were intoxicating
because it gave the sages no experience of happiness and distress which is present in
everything else, and it was like honey since it gave them the experience of the sweetness of
the Lord. The performance of sacrifice in Kali yuga is fraught with uncertainties because
of lack of qualified brhmaas but the performance of devotional service always
guarantees results.
The value of a moments association with the devotee of the Lord cannot even be
compared to Svarga or liberation, and what to speak of material prosperity, which is for
those who are meant for death. A small particle of association of devotees is more
valuable than the results of karma, which is Svarga, or the results of jna, which is
liberation. One cannot compare even the full results of karma and jna with a particle of
association of devotees doing sdhana-bhakti. What then to speak of extended association,
and what to speak of association with a devotee having bhva, the result of sdhana, and
what to speak of association with a devotee having prema? Just as in SB 3.31.35 it is said
that more than association with women, association with those who associate with women
is condemned, similarly the association of the devotees of the Lord is more praiseworthy
than association with the Lord.
Men try to advance materially in this world, and when they become frustrated they
desire the opposite type of liberation. But pure devotees do not aspire for material
happiness, which is like phantasmagoria, nor do they aspire for liberation. They are
already liberated even in the material world being engaged in the service of the Lord.
Devotional service is eternal; it has no end, because it is spiritual. Since the assets of the
pure devotee are completely different from material assets, there is no comparison
between the two. The sages of Naimiraya desired the association of a pure devotee,
like Sta Gosvm.
What knower of rasa could be satisfied with the topics of the Lord? Even those
who are masters of yoga and the demigods headed by Brahm and iva, cannot find an
end to the spiritual qualities of the Lord, who is without material qualities. Ka is the
sole shelter of the greatest devotees, which indicates His great sweetness. In mundane
affairs there is the law of satiation, but in transcendence there is no such satiation. The
sages expressed their readiness to hear the topics of Ka. Among the sages, Sta is the
person who prominently serves the Lord. The discussion among them had no motive for
material gain. In modern day Bhgavata-sapthas, after the show is over, both the
audience and the speaker engage in material activities as usual. They do so because the
speaker is not bhagavat-pradhna, and the audience is not uratm.
Parkit attained liberation in the form of the feet of the Lord having a flag marked
with Garua, thru knowledge spoken by ukadeva. For devotees jna actually means
tasting the activities of the Lord. Its result, liberation, means attaining the feet of the Lord.
In the twelfth canto it is said that Parkit attained liberation. He attained apavarga, which
means the lotus feet of the Lord for the devotees. This is explained in the fifth canto
(5.19.19-20) yathvara-vidhnam apavarga ca bhavati yo sau bhagavati bhakti-yoga:
liberation by methods according to vara is bhakti to the Lord. Just as aparvarga is
defined as the lotus feet of the Lord, jna is defined as pastimes of the Lord. Thus it is
not untrue that Parkit attained apavarga by jna.
The sages asked Sta to speak on Bhgavatam containing unlimited pastimes,
which is devoted to bhakti, since it is dear to the devotees and was recited to Parkit. Sta
expressed his good fortune to attain qualification by mercy of the sages to hear

Bhgavatam. Though he was born of mixed caste and therefore condemned, he became
successful by following uka. This collection of conversations of the great devotees
destroys mental affliction caused by birth in a low family. One should always associate
with devotees. Even if they do not teach you directly, their conversations among
themselves will teach you. Sta had the double association of great souls by hearing (from
uka) and preaching (to the sages). This shows that uka did not refuse to teach Sta nor
the sages refused to hear lessons from him because of his low birth. Lord Caitanya
elevated many lowborn to the status of cryas by devotional service. The rigid caste
system was a recent introduction by the disqualified men of the higher castes, and Lord
Caitanya revived the original Vedic system by elevating Haridsa hkura to the position
of nmcrya.
One who chants the name of the Lord has his bad birth destroyed with the
destruction of his prrabdha-karma. But it is well known that prrabdha-karma is
destroyed only by experiencing it, and so how could chanting the holy name destroy it?
Because the Lord has unlimited energies, one of those energies will destroy prrabdha-
karma. Because the Lord gives His qualities to His devotees, those devotees call Him
unlimited. Because of the Lords qualities in the devotees, prrabdha-karmas cannot
remain in the devotee. The Personality of Godhead, unlimited in potency and
transcendental by attributes, is called ananta.
The dvija-bandhus argue that birth in a low class family is due to ones previous
sinful acts and one therefore has to complete the terms of disadvantages due to lower
birth. But here it is said that one who chants the holy name of the Lord under the
direction of a pure devotee can at once get free from the disadvantages due to a lower-
caste birth. The Lords unlimited power is extended on and on by the unlimited expansion
of the devotees and incarnations, and thus every devotee of the Lord can be equally
surcharged with the potency of the Lord.
The Lord has no equal or superior in qualities. Ignoring Brahm and others who
pray to her, even Lakm, with a desire for receiving all those qualities in full, serves the
dust of the feet of the Lord, who has no material desire. The goddess of fortune declines to
award favors to those who pray to her, but still she renders service to the Lord, although
He has nothing to accept from her. The Lord in His feature as Garbhodakay Viu
begets Brahm from His navel lotus stem and not in the womb of the goddess of fortune.
Thus He is completely independent and perfect. That He has nothing to do does not mean
He is impersonal. Just by His willing, everything is done without personal endeavor.
Who can be called Bhagavn except Mukunda, whose toe-nail water purifies the
universe along with iva and becomes arghya for Brahm? Mukunda is the Lord of
everyone. Since the most elevated persons in the universe Lakm, Brahm and iva
serve His feet, Sta points out He is supreme. Lord Sadiva is ambhu, the Lords glance,
and is directly Lord Vius expansion. The demigods iva, however, is not, and he is the
one who is referred here. Lakm, Brahm and iva are not independently powerful; they
are powerful as expansions of the Supreme Lord, and all of them are engaged in the
transcendental service of the Lord. And the devotees in the sampradyas from these three
personalities, along with those from the Kumra-sampradya, are also engaged
scrupulously in the service of the Lord, and they all declare that Ka is the Supreme
Personality of Godhead.
The self-controlled devotees who are attracted to Ka can immediately give up
attachment to body and other material objects. They can attain the highest stage of life,
parama-hasa, in which lack of hatred and absorption in Ka are the natural qualities.
Self controlled means not indulging in sense enjoyment more than is necessary. Dry

philosophical speculation is a subtle sense enjoyment of the mind. Self control is achieved
not by artificially stopping the senses from material enjoyment, but by becoming factually
attached to the Supreme Lord by engaging ones senses in the service of the Lord. The
parama-hasa devotees, who are rare even among liberated souls, love every living being
in relation with the Lord. Renunciation means renouncing ones dependence on the
conditions of material nature and thus becoming completely dependent on the mercy of
the Lord.
Sta said that he would describe the pastimes of the Lord according to what he had
understood. Just as birds fly high in the sky only according to their ability, so the wise
describe the Lord as far as their realization allows. The Lord is impersonal as the all-
pervading Brahman, localized as the Supersoul in everyones heart, and personal as the
object of loving service by His pure devotees. Only the Lord can describe Himself, and His
learned devotee can describe Him as far as the Lord gives him the power of description.
One day while hunting in the forest, after pursuing animals, Parkit became tired,
hungry and very thirsty. Not seeing water anywhere, he entered the hermitage of amka
i and saw the sage sitting with closed eyes. By the desire of the Lord, Parkit became
tired and thirsty just to create a situation favorable for his renunciation of worldly
activities. The devotee can understand by the signal of the Lord, but others take it to be
unfavorable and frustrating. Parkit was to become the medium of revelation of rmad
Bhgavatam, just as Arjuna was the medium for the Bhagavad-gt.
The sage had withdrawn his senses, life air, mind and intelligence after controlling
them. Having surpassed the three states of waking, sleeping and deep sleep, he had
entered into samdhi and realized Brahman. Our material mind and body develop from
the soul, and being influenced by the guas, we forget our real identity. The jna process
theoretically speculates about the reality of the soul. But bhakti-yoga factually engages the
spirit soul in activities. The perception of matter is transcended to still subtler states of the
senses. The senses are transcended to the subtler mind, and then to the breathing activities
and gradually to intelligence. Beyond the intelligence, the living soul is realized by the
mechanical activities of the yoga system, which in trance stops all material activities of the
body.
Parkit saw the sage in such a state, but being thirsty requested water from him.
Thinking that he had been disrespected by not being offered a seat, place, water or
friendly words, the king became angry. To become angry in such a grave situation was not
unnatural for the king, but because he himself was not less than a great saint, his becoming
angry and taking action were astonishing. So it must be accepted that it was so ordained by
the will of the Lord. Afflicted by hunger and thirst, he suddenly became angry and spiteful
towards the sage as never before. In anger, he placed a dead snake on the shoulder of the
sage using the tip of his bow, left the hermitage and returned to his city. The king thought
that just as the sage had nicely welcomed him, he was respecting the sage with a very
delicate garland.
Upon returning Parkit began to reflect if the sage was actually in trance after
withdrawing his senses. Or was he feigning trance just to avoid receiving a lower katriya.
It was the desire of the Lord to bring Parkit quickly to his side, by having him detached
from the world by the curse of the sage and have him take the association of ukadeva so
that the Bhgavatam can be spoken. Prabhupda, when he suffered a life threatening
heart attack, explained that Hirayakaipu the agent of my tried to give many death
blows to his son Prahlda, but in each and every case Prahlda was saved. This proved
Kas statement that His devotee in never vanquished. Prabhupda adds that it would
take time to understand what Kas plan was.

The Lord appeared in the form of Bhgavatam in order to deliver the world and
give a taste for the pastimes such as rsa-ll to some devotees. The sinful actions of his
pure devotee, which are committed accidentally lead to benefit in the future. Ka says in
Bhagavad-gt (4.6) that He appears when there is a rise in adharma. In order to create an
apparent reason for His appearance as Bhgavatam, He produced the condition of
Parkit. Parkits state of anger did not arise from bad karma, since the result of his act
was the great fortune of meeting ukadeva. Nor should one say that the cause was great
thirst. A moment later without drinking water, Parkit fasted till death. Since he was filled
with spiritual power in birth and death, and had conquered time in the middle age by
restricting Kali, he must be considered to have exceptional strength by the mercy of the
Lord.
The sages powerful son, gi, heard that the King had offended his father. The
age of Kali was seeking an opportunity to spoil the cultural heritage of varrama, and
thus the boy was influenced by Kali. Hatred of the lower orders of life began from this
brhmaa boy, under the influence of Kali. The first victim of brahminical injustice was
Mahrja Parkit. The boy said this was the sin of kings who were like crows. It was a sin
committed by servants or door-keepers, who were like dogs acting against their masters.
gi, a qualified son of a great brhmaa, attained the required brahminical power both
by birth and training, but he was lacking in culture because of being inexperienced. By the
influence of Kali, he wrongly compared Parkit to crows and watch dogs.
The boy said that the fallen katriya was designated as a door-keeper by the
brhmaas. How could he, guarding the door, enter the house and eat the food of the
master? The boy knew that the king had asked for water and his father did not respond.
He was not sorry for the kings not being well-received. On the contrary, he justified the
wrong act in a way characteristic of the brhmaas of Kali-yuga. He said after the
departure of Ka, the upstarts had flourished, and he would punish the breaker of rules.
The personality of Kali was seeking an opportunity to establish authority having been
chastised by the king, and by the grace of the Lord he found a hole in the puffed-up,
inexperienced son of a brhmaa. The son wanted to take the place of Lord Ka after
His departure. These are the principal sings of Kali yuga, where an upstart with little
power wants to become an incarnation of the Lord.
Speaking thus to his friends, gi, eyes red with anger, touching water, released a
thunderbolt of words saying that on the seventh day from that day, the living snake-bird
Takaka, would bite the offender, who placed a dead snake around his father. The boy
considered Parkit to be the most wretched of his dynasty, but factually the boy himself
was so because only from him did the brhmaa caste become powerless. The personality
of Kali conquered the brhmaa boy first, and gradually the other castes. Thus the whole
scientific system of orders of society in this age had assumed the form of a vitiated caste
system, which is now being uprooted by another class of men similarly influenced by the
age of Kali.
Thereafter when the boy returned to the hermitage and saw a snake on his fathers
shoulder, cried out loudly. The sage, hearing his son wailing, gradually opened his eyes
and saw the dead snake on his shoulder. Casting off the snake, he inquired why his son
was crying. The son explained to him what had happened. Hearing that Parkit had been
undeservedly cursed, the sage was not pleased with his son. He said that his son had
committed a great sin because for a small offense the son had given a great punishment.
The king was beyond the jurisdiction of curses as a general rule, and what to speak of a
good king like Parkit. Therefore, amka i regretted the whole incident.

The sage said that the intelligence of his son was immature for considering the king
as an ordinary man. By the kings great power, the citizens enjoyed prosperity without any
fear, being protected. The king was equal to Viu in fame. When this king, representative
of Viu, disappeared, the people would be destroyed in an instant. An ideal king trained
by culture and devotional service with the martial spirit makes a perfect king. Such a
personal monarchy is far better than the so called democracy of no training and
responsibility. The sage said that the sin, though unrelated to them, arising from theft of
wealth from people without a protector, would affect them. The crowd of thieves would
kill each other, curse each other and steal from each other animals, women and wealth.
The sage rightly took responsibility of the brhmaas as a community for killing monarchy
and giving an opportunity to the so-called democrats, who are generally plunderers of the
wealth of the citizens.
Brhmaas are qualified by their learning, which naturally engenders humility.
Pride, on the other hand, is ignorance, with ignorance of ones relationship with Ka at
its core. As Kali yuga progressed, brhmaas lost their good qualities and began to
proudly demand respect. The became greedy and exploitative. The katriyas, although
naturally obedient and subservient to the learned and humble, are intolerant of pride and
condescension. Thus the katriyas rebelled and cast off brahminical control, governing
without the guidance of brhmaas and stras. Free from spiritual guidance, they too
became oppressive, exploitative and addicted to sense pleasure. The degradation of
katriyas inspired the vaiyas to plot their overthrow. Thus as the katriyas had rebelled
against the control of an unqualified and proud class, so the vaiyas did the same.
Capitalism and ruling economic system was born. Capitalistic vaiya rebellion freed the
wealthy class from the katriyas rule by brute force and liberated them from strangling
taxation, but in turn subjected society to rule by financial manipulation, especially in the
form of money-lending and banking. Now the brhmaas and katriyas fell under the
financial power of the vaiyas. To further increase their wealth, the vaiyas freely
exploited the poor, industrializing society in the name of progress and changing societys
base from agrarian to industrial. More and more people virtually became slaves. Now the
laborer class also tends to revolt, frustrated by unrelenting poverty, horrible working
conditions, and a sense of injustice at being exploited to generate wealth for others.
The sage said that proper conduct of men, prescribed thru actions of vara and
rama, would be destroyed. Thus they would be attracted to economic development for
sense gratification, and as a result there would be an unwanted population on the level of
dogs and monkeys. The Vedic way of life does not allow anyone to be like monkeys and
dogs, who are simply involved in unrestricted sex. The sage said Parkit, the renowned
emperor, a sage among kings, a great devotee of the Lord, and a performer of horse
sacrifices, suffering from hunger and thirst, did not deserve the curse. Having said that
Parkit should not be cursed simply because he was the king, the sage explains other
reasons why he should be cursed.
Seeing no other means of atonement because of the seriousness of the sin
committed by his son, the sage prayed to the Lord to pardon his immature boy for having
cursed the innocent devotee. Parkit deserved to be protected by the brhmaas, for he
was a pious ruler and a first class devotee of the Lord. When an offense is done unto the
devotee of the Lord, it is very difficult to overcome the reaction. Thus gi had
committed not only a sin but also the greatest offense. Therefore the sage prayed to the
Lord.
Since it was the desire of the Lord that Parkit be put into that awkward position
to free him from material existence, why was a brhmaas son made responsible for this

offensive act? The answer is that the offensive act was performed by a child only so that he
could be excused very easily, and thus the prayer of the father was accepted. But if the
question is raised why the brhmaa community as a whole was made responsible for
allowing Kali into the world affairs, the answer is given in Varha Pura that the demons
who acted inimically toward the Lord but were not killed by Him were allowed to take
birth in the families of brhmaas so that they could progress towards liberation. But the
demons, instead of utilizing the good opportunity, misused the brahminical culture due to
the influence of Kali.
The devotees of the Lord are so forbearing that even though they are defamed,
cheated, cursed or even killed, they are never inclined to avenge themselves. Since he was
the king, Parkit could have counter-cursed and made the first curse ineffective. This did
not happen because he was a great devotee. Nor do the devotees take counter measures
against those who criticize or scold. But if it was being performed against the Lord and His
devotees, then the devotees take very strong action. A devotee is more powerful than a
brhmaa, but he never misuses the power for personal benefit.
The sage regretted the sin committed by his son, and did not take the insult of the
king very seriously. Parkit, amka and his son gi were all instrumental in fulfilling
the desire of the Lord. So none of them were put into difficulty because everything was
done in relation with the Supreme Person. Generally the devotees in this world, on
experiencing distress and happiness by others actions, do not become agitated and do not
rejoice, since they do not take shelter of material happiness and distress. Material
distresses and happiness are products of the three modes, and thus the transcendentalists
do not worry about them.


SB 1.19 The appearance of ukadeva Gosvm Sep 7, 2011

When he returned home, Parkit felt that the act he committed against the
brhmaa was heinous and uncivilized. He regretted his act, and such repentance delivers
a devotee from all kinds of sin accidentally committed. He expected for certain some
misfortune would come to him very soon. He desired that would be an atonement for his
sin, so that he would not commit such an act again. The Supreme Lord is inclined to the
brhmaas and the cows. Parkit knew this and desired the imminent calamity fell on him
and not on his family members. A mans personal misconduct affects all his family
members. As a responsible devotee, Parkit did not want his family to suffer. Also the
family members share the effects of a devotees service unto the Lord. Prahlda saved his
father by his personal devotional service.
Parkit felt he was sinful due to his neglect of brahminical culture, and so wished
the fire of the brhmaas wrath burn up his kingdom, strength and wealth. Jva Gosvm
says that Parkit did not actually want his kingdom to burn up, for if that would happen,
the brhmaas in his kingdom would also be burned. Rather he wanted the curse to afll on
himself alone so that only he would be bereft of his kingdom, strength and riches. He
vowed never to give suffering to brhmaas, devats or the cows.
Progressive human civilization is based on brahminical culture, God consciousness
and cow protection. Cow protection means feeding the brahminical culture, which leads
towards God consciousness. The age of Kali aims at killing the higher principles of life.
Where wealth and strength are not engaged in advancement of these three principles, the
state and home are surely doomed by providence. Those who are materially poverty-
stricken are better candidates to enter spiritual kingdom than those who are materially
prosperous.
A devotee allows his relationship with Ka to dictate how he sees the world. He
doesnt independently identify with the drama of this world. Devotees are awake to
their real, eternal life with Ka, and they see their part in this world from that
perspective. Devotees want to play their parts well, but when the director, Ka, indicates
that its time to leave the stage, they recognize the signs, as Parkit did, and prepare
themselves to exit. This drama starring Parkit was staged to orchestrate the speaking of
the Bhgavatam and the return of the king to Kas lotus feet. As one hears this
pastime, one becomes trained not only to see Kas inscrutable yet merciful will in
Mahrja Parkits life but to accept that will in ones own life. Thus one can learn to
become more malleable to Kas desire.
As he was thus thinking, Parkit heard from a student called Gauramukha sent by
amka about how he would die from the bite of Takaka because of the curse issued by
the sages son. He considered it beneficial, for it would be the cause of his indifference
toward material things. Parkit also heard of the sages lamentation for his sons
foolishness. Parkit wanted to go and beg forgiveness for his offense, but considering that
the sage would be embarrassed, and also because he did not desire negation of the curse,
he did not go.
Having concluded that both giving up the world and Svarga were to be rejected,
and thinking that service to Kas lotus feet was the highest goal, Parkit sat down with
a vow of not eating on the bank of Gag. The devotee always desires to go back to
Godhead to become on of the associates of the Lord, rejecting all material planets. The
river Ganges carries the water made excellent by the dust of Kas feet mixed with
beautiful tulas leaves. That water sanctifies the three worlds inside and outside along with

iva and other demigods. Consequently everyone who is destined to die must take shelter
of this river.
Generally it is said that Parkit took shelter on the bank of the Ganges, but
according to Jva Gosvm, he took shelter on the bank of the Yamun, which flows near
his capital of Hastinpura (present Delhi). Yamun was also sanctified by being more
directly connected with Ka. When Vasudeva was carrying Ka to Gokula, the Lord
fell down in the river, and by the dust of His lotus feet the river at once became sanctified.
There is no difference between the Yamun and the Ganges, but when the water of
Ganges is sanctified one hundred times, it is called the Yamun, just like one thousand
names of Viu are equal to one name of Rma, and three names of Rma are equal to
one name of Ka.
Making the decision to sit without eating on the bank of the Gag, Parkit
without thoughts of other processes like karma or jna, or other deities, concentrated on
the feet of Mukunda free of all material attachments. Only the lotus feet of the Lord can
deliver one from all sins, including an offense committed by a king unto a brhmaa.
Therefore Parkit decided to meditate upon the lotus feet of Mukunda, the giver of all
kinds of liberations. Thus it is clear that Parkit was a pure devotee of Ka even before
meeting ukadeva. One should not willingly commit any sin in his life and should
constantly remember the lotus feet of the Lord without deviation. The Lord saves the
devotee from all sins.
Noble minded sages who purify the world came along with their disciples to see
Parkit on the pretext of visiting a holy place. The devotees, being holy places personified,
purify the holy places. The sages came to see the king, not to bathe, since they were
already pure. They had understood that seeing Parkit was superior to seeing the holy
places. Understanding by their omniscience that they could not taste astonishing bliss in
any other way, they came to drink the sweetness of the Bhgavatam.
From different parts of the universe, there arrived great sages like Atri, Bhgu,
Maitreya, Parara, Vivmitra, Paraurma, Devala, Agastya, Vysa, Nrada and many
others. Other exalted sages among the devats, sages of great penance, sages among kings
and Aruas (who are sages expert in certain parts of the Vedas) also came. Parkit bowed
his head to them after receiving them properly. With folded hands he told them of his
decision to fast until death. Any decision, however important, should be confirmed by
some authority. That makes the matter perfect.
The king said that he was most fortunate among kings since he had become
qualified for mercy of the great sages. The family of kings is generally cast off at a great
distance since they are involved in impure activities. Just as leftover food, urine, stool and
foot water are kept at a distance, the kings were also kept at a great distance even from
the foot washing place in the hermitage and were not given even permission to remain
there. Lord Caitanya said that to be in intimate touch with the kingly order is worse than
suicide for one who desires to go back to godhead. But the case of Parkit was different.
All the great sages were anxious to see him because of his great devotion to the Lord.
Parkit said he committed the sin of disrespecting an innocent brhmaa, and his
heart was attached to family life. But the Lord, who is distant and near and the controller
of both the transcendental and mundane worlds, came in the form of the brhmaas
curse, which became the cause of his detachment from material life. By the Lords
presence the attached person quickly becomes fearless. The Lord resides with His
devotees, and therefore the presence of the great saints indicated the presence of the
Lord. The king said that the brhmaas and Gag-dev should know that he was a
surrendered soul and had dedicated his heart to the Lord. As soon as one surrenders to

the lotus feet of the Lord, he is not afraid of death. So Parkit said let the snake-bird or
whatever magical thing the brhmaa had created bite him, but his only desire was the
sages sing the glories of the Lord.
On the other hand, in whatever birth he may receive, Parkit desired that he had
complete attachment (rati) for the Lord, excellent association with His devotees, and
friendship with all living beings. After praying for these, he offered his respects to the
sages. A devotee does not like to associate with non devotees, although he has no enmity
with them. He desires association with the devotees of the Lord. Parkit was certain to go
back to Godhead, but even if he were not to go back, he prayed for a pattern of life which
is the most perfect way in the material world. Having decided in this way, the king
entrusting the throne to his son, sat down facing north on kua grass with tips facing east,
on the right bank of the river.
When he thus sat fasting, the demigods showered flowers in praise and continually
beat drums. The demigods are obedient to the orders of the Supreme Lord. A demigod
takes pleasure in seeing someone go back to Godhead, and may help the devotees in all
respects. There is an invisible chain of complete cooperation between the Lord, the
demigods and the devotee of the Lord on earth. The sages had the quality and ability to
give mercy to the people. So they approved of Parkits decision and spoke to the king
who was beautiful with the qualities of Ka.
The sages said it was not astonishing that Parkit gave up his throne to achieve
eternal association with the Lord. Prahlda had prayed that he was very much afraid of
the materialistic way of life. He said he had experienced two things in life separation
from what he loved and meeting with he did not want. And the remedies he undertook to
counteract them were more dangerous than the disease itself. So he drifted from one point
to another birth after birth, and thus prayed to take shelter of the lotus feet of the Lord.
The Pava kings also knew the bitter results of material life. They were never
captivated by the throne they occupied and sought always to associate with the Lord.
The sages consulted among themselves and resolved that they would remain there
until Parkit returns to the supreme planet, which is without grief and passion. There are
many spiritual planets and the supreme among them is Goloka Vndvana, the abode of
Ka, which Parkit was destined to attain. When a great devotee passes away there is
nothing to be lamented because the devotee is destined to enter into the kingdom of God.
But the sorry plight is that such great devotees leave our sight, and therefore there is every
reason to be sorry.
Hearing the words of the sages, which were impartial, flowing with nectar, full of
meaning and true, Parkit spoke with a desire to hear about the activities of Ka. By
saying they would remain there, their words were impartial. The words were flowing with
honey when they praised him as the best of the devotees. The words were profound
because they mentioned the supreme planet devoid of passion. The words were true
because they said he would attain the planet of the Lord. Parkit said that the sages had
gathered there from many places. They were knowledge personified like the Vedas
situated in Satya-loka. Their very nature was to give mercy to others in the world, and but
for this they had no interest, either in this life or next. In Satya loka the inhabitants are
fully cognizant of Vedic wisdom, and are therefore known as the Vedas personified. Such
persons come as the messengers of the Lord to deliver the fallen souls, and have no other
desire.
Parkit asked since he had developed faith in their mercy to tell him what was the
unalloyed duty of everyone in all circumstances, and specifically of those who are just
about to die. There are many duties to be done in austerity, yoga or jna and many duties

to be done for those who are dying. The whole of Bhgavatam deals with these questions
of Parkit. The conclusion is that devotional service to Lord Ka is the last word in
relation to everyones permanent duty in life. For transcendental realization many
processes are recommended by various classes of philosophers some of them first class,
and some of them second or third class methods. The first class method demands that one
give up all other methods and surrender unto the lotus feet of the Lord.
After hearing the kings inquiry, the sages began to quarrel with one another.
Some recommended he offer charity, others that he meditate. Still others spoke on behalf
of austerity or sacrifice. While the various sages, without agreement about the various
processes of sacrifice, yoga, austerity and charity, desired the appearance of ukadeva in
their minds, and were glancing at the path with their eyes, ukadeva arrived. ukadeva
was wandering the earth as he pleased, ignoring everyone, satisfied with his own
attainment, wearing discarded cloth, and was surrounded by children. Here the word
bhagavn is used to indicate the greatness of ukadeva Gosvm. He never accepted any
formal spiritual master, for his father, Vysa, was his natural guru. He heard Bhgavatam
from Vysa and became completely self-satisfied.
uka was sixteen years old, with tender feet, hands, thighs, arms, shoulders and
forehead. He had long eyes, raised nose, symmetrical ears and his neck was as beautiful as
a conch with three lines. Even though he was young, by his knowledge he was more
experienced than all the sages present there. His collar bone was fleshy, his chest broad
and thick, his navel deep and his abdomen beautifully striped. He was naked (the
directions were his clothing) and he had the complexion of Ka, the supreme among the
gods. He was dark in complexion, attractive to women with his pleasant smile, his bodily
features and his attractive youthfulness. Though his splendor was covered, the sages
knowing the symptoms of a great person, rose from their seats to welcome him.
When his guest arrived, Viurta (Parkit) worshiped him with bowed head. At
that time, the ignorant women and children following him disappeared. ukadeva took his
exalted seat. On his arrival, everyone, except Vysa, Nrada and a few others, stood up
and received him. uka also exchanged greetings and reception by embrace, shaking of
hands, nodding and bowing down, especially before his father and Nrada. uka sitting on
a throne, surrounded by brahmais like Vaiha, rjais like riea and devais like
Nrada, shone like the moon surrounded by groups of stars, planets like Venus and
constellations like Avini. Being an exalted devotee of the Lord, he was honored by all
these great personalities.
To ask a question, Parkit again offered respects to uka, who was sitting
peacefully with unlimited knowledge. With sweet words he said that the kings had become
respectable by ukas coming there as a guest out of his mercy. By his mercy the royalty
became eligible to serve the devotee. By remembering uka or by being remembered by
uka, mens houses become purified, what to speak of seeing, touching, washing his feet
and giving him a seat. The sinful persons go to the holy places and leave their sins there to
accumulate. But the presence of the great saints disinfects the accumulated sins, and thus
the holy places continue to remain sanctified by the grace of the devotees and saints
present there. The greatest sins are destroyed immediately by closeness to uka, just as
demons and atheists cannot remain in the presence of the Lord.
Lord Ka showed friendship to Parkit because of His affection for his cousins,
the Pavas. A pure devotee of the Lord serves his family interest more dexterously than
others, who are attached to illusory family affairs. The Lord gives special protection to the
family members and descendants of a devotee, even though such members may
themselves be non devotees. Even if one leaves family members aside to discharge

devotional service, the devotee has no need to bother about them since the Lord gives all
protection to them. Ka being merciful upon Parkit sent uka to deliver him.
Otherwise how was it possible for men like Parkit to see perfected beings like uka at
the moment of death? As soon as the Lord, who is seated in everyones heart, sees that a
particular soul is very eager to go back to Godhead, He at once sends His bona fide
representative. To get the assistance of a bona fide guru means to receive the direct help
of the Lord Himself.
Parkit asked uka what was complete perfection and what was to be done to
attain that perfection for a man about to die. He further asked what a man must hear,
chant, remember and worship and also what he should not do. Since it was very rare to see
uka, Parkit wanted to know everything as soon as possible, for uka did not stay in the
houses of attached householders even for the time it takes to milk a cow. The
householders should be intelligent enough to get some transcendental information from
visiting sages, and should not foolishly ask a saint to deliver what is available in the
market. Unless one is perfectly anxious to inquire about the way of perfection, there is no
necessity of approaching a spiritual master. The great son of Vysa, who knew the
principles of religion, began his reply.
It is tempting to consider how Parkit cheated Kali by containing him in places
that didnt exist in his kingdom. One could question if the kings plan was actually
effective, as Parkit was cursed by Kalis influence. If Kali had been killed rather than
simply restricted, the world would have continued to flourish under the kings benign rule.
But by the action of unstoppable time in Kas universal management system ages with
different qualities cycle naturally; Kali-yuga must occur. Yet Parkit couldnt allow Kali
to act in his kingdom. The necessary progression of Kali-yuga and a powerful, effective
monarch are contradictory. They cannot exist side by side.
Why would the all-good Lord demand that Kali-yuga have its day? uka later on
explains that although Kali-yuga is an ocean of faults, there is still one good quality about
this age: simply by chanting Hare Ka one can be free from material bondage. But
couldnt Ka offer the benefit of Kali-yuga without allowing so much suffering and
misery? It is the nature of the Lord to be merciful, and He is especially merciful to those
who, in a helpless condition, take complete shelter of His lotus feet. According to rdhara
Svm, even in previous ages such as Satya-yuga it was not possible for one to achieve
perfection that is available in Kali-yuga. In former ages human beings were perfectly
qualified and easily performed even the most difficult spiritual practices, meditating for
thousands of years without eating or sleeping. Thus although in any age one who takes
shelter of the holy name gets all perfection, the highly qualified inhabitants of Satya-yuga
do not consider that merely moving the tongue and lips, chanting the Lords holy name is
the only shelter within the universe. They are more attracted to the elaborate yoga system.
In Satya-yuga the people are not afflicted with the terrible reactions seen in Kali-yuga.
Although they always worship the Lord as the ultimate goal of life, they do not feel
themselves to be in a helpless condition, and thus they do not always experience intense
love for the Lord. However, in Kali-yuga, conditioned souls can intensely cry out the holy
name of Ka begging for relief from the onslaught of this age.

END OF FIRST CANTO Completed on Sep 26, 2011

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1 Questions by the sages -1-

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