CANTO 12:

The Age of Deterioration

Introduction
Chapter 1The Degraded Dynasties and Corrupt Nature of the Rulers of Kali-yuga
Chapter 2 Despair and Hope in the Age of Quarrel
Chapter 3 The Song of Mother Earth and Kali-yuga its Remedy
Chapter 4 Pralaya: The Four Types of Annihilation
Chapter 5 Final Instructions to Mahrja Parkchit
Chapter 6 Mahrja Parkchit Liberated and the Veda Handed Down in Four
Chapter 7 The Devotion in Samhit Branches and the Ten Topics of the Purnas
Chapter 8 Mrkandeya Resists All Temptation and Prays to Nara-Nryana Rishi
Chapter 9 Mrkandeya is Shown the Lord's Bewildering Potency
Chapter 10 S'iva, Lord and Helper Glorifies Mrkandeya Rishi
Chapter 11 Vishnu His Attributes and the Order of the Month of Him as the Sun-god
Chapter 12 The Topics of S'rmad Bhgavatam Summarized
Chapter 13 The Glories of S'rmad Bhgavatam

Chapter 1
The Degraded Dynasties and Corrupt Nature of the Rulers of Kali-yuga
(0) S'r Parkchit said: 'Please o sage can you tell me whose dynasty ruled over the earth after Krishna,
the jewel of the Yadu dynasty, had left for His heavenly abode?' [*]
(1-2) S'r S'uka said: 'The last descendant there will be of Brihadratha in the future [see 9.22: 49] is
named Purajaya [not the one in 9.6: 12]; but his minister S'unaka will assassinate his master to make his
own son named Pradyota [historical: Bimbisra] king. His son Plaka will have Vis'khaypa as his son
with Rjaka next as the king to be. (3) His son will be Nandivardhana; these five Pradyotana kings will
enjoy the earth for one-hundred-thirty-eight years. (4) Then S'is'unga will take birth and Kkavarna will
be his son, from whose son Kshemadharm, Kshetraja will be born. (5) The son Vidhisra [of
Kshetraja], will have Ajtas'atru as his son and Darbhaka will be his son of whom Ajaya will be the

successor. (6-8) From Ajaya there will be [another] Nandivardhana whose son is Mahnandi. These ten
S'is'unga kings, o best of the Kurus, will rule over the earth in the age of Kali for three-hundred-and-sixty
years. O King, the son of Mahnandi, a certain Nanda, taking birth from the womb of a working class
woman, will, powerful as he is as a master over millions, be the destroyer of the royal class; the kings will
then, falling to irreligion, be not better thans'dras. (9) He, that ruler over millions [also known as
Ugrasena], will as the single lead over the entire earth be undefied and in his sovereignty of rule be like a
second Paras'urma [see 9.15 & 16]. (10) The eight sons headed by Sumlya who so will take birth from
him, will enjoy as kings this earth for a hundred years.(11) A certain twice-born brahmin [called Cnakya]
who is trusted by the nine Nandas will overturn them, and with them being gone the Mauryas will rule the
earth in Kali-yuga [**]. (12) The brahmin will put Candragupta on the throne and his son Vrisra will next
be succeeded by As'okavardhana. (13) Suyas' will be born to him; Sangata, Suyas''s [grand-] son [born
to his son Das'aratha] will be S'lis'ka of whom next there will be Somas'arm who will father
S'atadhanv from whom there will be Brihadratha. (14) These ten Maurya kings, o eminent hero of the
Kuru-dynasty, will rule the earth in Kali-yuga for over one-hundred-thirty-seven-years. (15-17) From
Agnimitra [the son of Pushpamitra, the general who murdered Brihadratha] will follow Sujyeshthha from
whom there will be Vasumitra with next Bhadraka and his son Pulinda. His son will be Ghosha to whom
Vajramitra will be born; to him Bhgavata will be born to whom there will be Devabhti, o eminent Kuru.
These ten S'ungas will enjoy the earth for more than a hundred [112] years after which this earth will fall
under the rule of the Knva-dynasty poor in qualities, o ruler of man. (18) Vasudeva, a most intelligent
minister from the Knva-family, (through a female slave) killing the lusty S'unga king Devabhti, will then
himself assume rulership. (19) His son will be Bhmitra and his son Nryana. These Knva kings will
rule the earth for three-hundred-forty-five more years in Kali-yuga. (20) A low class man of the Andhra
race called Bal will as a servant kill Sus'arm, the [last] Knva king and most degraded rule the earth for
some time. (21-26) His brother, named Krishna, will then become the next ruler of the earth and the son
of S'ntakarna, his son, will be Paurnamsa. After Lambodara, his son, Cibilaka will be the king and after
Cibilaka will be born Meghasvti to whom there will be Athamna followed by Anishthakarm. To Hleya,
his son, Talaka will appear to the son of whom named Purshabhru next Sunandana will be born to be the
king. Cakora [his son] will be followed by the eight Bahus, among whom S'ivasvti will be a great subduer
of enemies. To Gomat, his son, there will be born Purmn, whose son will be Medas'ir. S'ivaskanda
born to him will have Yajas'r for his son after whom next Vijaya, his son, will father Candravija along
with Lomadhi. These thirty kings will rule the world for four-hundred-fifty-six years, o son of the Kurus [***].
(27) From the city of Avabhriti then will follow seven bhra kings, ten Gardabhs, and sixteen Kanka
kings who as earthly rulers will be most greedy. (28) Then will eight Yavanas follow, fourteen Turushkas
and furthermore ten Gurundas and eleven Maulas. (29-31) These [first six dynasties] will rule the earth for
one thousand ninety-nine years, and the eleven Maulas will rule for three hundred years, my dear. With
them all dead and gone in the city of Kilakil for one-hundred-and-six years the kings Bhtananda
followed by Vangiri with next S'is'unandi and then his brother Yas'onandi and Pravraka will rule. (32-33)
To them [the Kilakils] thirteen sons will be born called the Bhlikas after whom Pushpamitra and next his
son king Durmitra as well as also seven Andhras, seven Kaus'alas and also the rulers of Vidra and the
Nishadhas then in the same period will reign. (34) In the province of Mgadha Vis'vasphrji will appear,
who like another Purajaya will turn the people of all classes into inferior Pulindas, Yadus and Madrakas
[low-class, uncivilized men, see *4]. (35) The unintelligent king, who protected in the city of Padmavat will
rule over the earth from the source of the Gang to Prayga, will, predominantly being unbrahminical with
the citizens, ruin the almighty class of the kshatriyas. (36) The twice-born living in the provinces
S'aurshthra, Avant, bhra, S'ra, Arbuda and Mlava will [at that time] fall away from their vows and the
ones ranking first among the people will become no better than s'dras. (37) The lands at the river
Sindhu, as well as the districts of Candrabhg, Kaunt and Ks'mra, will be ruled by uncivilized men
[mlecchas],s'dras and others who, lacking spiritual strength, deviate from the standard.

(38) O King, these mostly ignorant earthly caretakers dedicated to irreligious and unrealistic practices will,
with fierce tempers [competing to rule] at the same time allow their subjects hardly any freedom
[economically]. (39) Destroying the lives of women, children, cows and converted people, they, then
elated, then moderate and [then again] depressed, will, coveting the wives of other men, mostly miss the
goodness and have short lives [or careers]. Lacking in sacrifice not being fit for the job they, these
ignoramuses posing as kings, under the sway of passion and ignorance, will virtually devour the citizens.
(40) The people in the cities will, led by these rulers their character, behavior and speech, plagued by
these so-called 'kings' and by each other, find their lives ruined [in wars, economic collapse and natural
disasters, see also kles'a, Kali-yuga and B.G. 16: 6-12].'
Footnotes:
* Theparampar of ISKCON left out this first line of Parkchit questioning, where other sources like S'astri C.L. Gosvm do begin this
chapter thus.
** Theparampar adds: 'The great historical narration S'rmad Bhgavatam, which began with the events prior to the cosmic manifestation,
now reaches into the realm of modern recorded history. Modern historians recognize both the Maurya dynasty and Candragupta, the king
mentioned in the following verse.' [pp. 12.1.11]
*** According an academic translator of the Bhgavatam, Ganesh Vasudeo Tagare [1989, Morilal Banarsidass], this period would be found
short before the beginning of the christian year count. Analyzing this text in reference to historical sources he, stating that there are many
discrepancies with the cultural [manipulated?] records, also concludes that historically the Kanva-dynasty would have only ruled for fortyfive years from 75 to 30 B.C., and not for the three hundred forty five as the Sanskrit text states here. According to him this part of the
Bhgavatam would have been of a later date and consist of a mishmash of hearsay historical knowledge, which is a position contested by the
parampar of course since it is more likely to err in the discordance of worldly interest than in the harmony of a consciousness motivated by
spiritual discipline.
*4 The total span of generations covered here from the first Purajaya to the last one in the line of the Kali-yuga decay, so would have
stretched from about 2000 B.C. to about the twelfth century AD.

Chapter 2
Despair and Hope in the Age of Quarrel
(1) S'r S'uka said: 'And then, o King, day after day under the strong influence of the time [of Kali-yuga]
the religiousness, truthfulness, cleanliness, tolerance and mercy as well as the duration of life, the
strength and the memory will diminish [see also 1.16]. (2) In the age of Kali among man wealth alone will
be the sign of a good birth, behavior and qualities and material power will be the only criterion in
determining what would be just and right. (3) Marital relations will be based upon outer appearances, in
business deceit will be the standard, whether one is considered manly or feminine will depend on one's
sexuality and a sacred thread will suffice to be considered learned. (4) An outer mark will be enough to
determine a person's spiritual status and will also suffice for changing one's confession, making little
money one looses one's credibility and a little word jugglery is enough to be considered a scholar. (5)
Poverty is taken for something unholy and hypocrisy is considered a virtue; a promise is enough to be
married [to have premarital sex] and to take a bath [without any other morning routine] is enough to
appear for the day. (6) A reservoir of water somewhere far away is considered a holy place, beauty
depends on one's coiffure, life's purpose is to fill one's belly, audacity is considered truthfulness, able to
maintain a family one is an expert and religious service is attended for one's reputation. (7) With the earth
overpopulated with a populace thus corrupted, anyone among the intellectuals, the merchants or the
ruling or working class who is the strongest, will be the King of the Hill. (8) The citizens whose wives and
property is stolen by a merciless and avaricious ruling class behaving like ordinary thieves, will flee to the
mountains and the forests. (9) Resorting to the consumption of vegetables, roots, meat, honey, fruits,

flowers and seeds they will be ruined, suffering draught, tormented by famine and taxes [see also 1.16:
20, 4.20: 14, 4.21: 24, B.G. 3: 14]. (10) By cold, wind, heat, rain and snow plagued as well as by hunger,
thirst and diseases, they suffer as a consequence a great deal of distress and anxiety. (11) The maximum
duration of life for human beings in Kali-yuga will be fifty years. (12-16) When the bodies of all living
entities by the contamination of Kali-yuga are in decay and the dutifulness of the members of all statusorientations is lost, when the vedic path fit for all man has changed into an atheistic conception of duty,
when the kings predominantly act as thieves and men in their various occupations in truth are all lying
bandits of meaningless slaughter, when the classes are predominantly [profit-]labor-minded, the cows are
no better than goats, the hermitages are just like materialistic homes, family ties do not reach further than
the bonds of marriage, when the plants and herbs have reduced in size and all trees are like s'am trees,
when there is always lightning in the clouds and the homes are ruled by loneliness [voidism,
impersonalism, see Pranti], when Kali-yuga is running at its end and the people have become like asses,
the Supreme Lord will descend in the mode of pure goodness to defend the dharma.
(17) The spiritual master of all the moving and nonmoving beings, Lord Vishnu, the Controller of All, will
for the protection of the religion and the saintly put an end to the fruitive activities and the [repeatedly]
being born. (18) In the village of S'ambhala Lord Kalki will appear in the home of the great soul, the
brahmin Vishnuyas' ['the glory of Vishnu']. (19-20) Mounting His swift horse Devadatta, the Lord of the
Universe endowed with His sword, transcendental qualities and the eight mystic opulences [siddhis], will
subdue the ones who turned away from the holy. On His horse moving with speed about the earth He,
unrivaled in His splendor, will slaughter the thieves disguised in the garb of kings. (21) When all the
robbers have been killed, the minds of all the citizens and the people living in the countryside will clear up
being touched by the breeze which carries the most sacred fragrance of the [with sandalwood paste]
decorated body of Lord Vsudeva. (22) When Vsudeva, the Supreme Lord, is situated in their hearts in
His transcendental form of goodness, the culture of their progeny will flourish as never before. (23) When
the Supreme Lord Kalki, the Lord and Master of Dharma, incarnates, will Satya-yuga and the creation of
progeny in the mode of goodness begin [see yuga]. (24) When the moon and the sun together with
Jupiter [Bhrihaspat] in the same constellation [of Karkatha or Cancer] enter the lunar mansion of Tishy
[or Pushy, 3 20 to 16 40 see zodiac] that very moment Satya-yuga - or Krita - will begin.
(25) Thus I have briefly described all the kings of the past, the present and the future who belong to the
solar and lunar dynasties [see also vams'a]. (26) Beginning from the birth of your good self up until the
coronation of king Nanda [see 12.1: 12] eleven hundred and fifty years will pass [*]. (27-28) When the
constellation of the seven sages (Ursa Major, the Great Bear) rises are the first two of them (Pulaha and
Kratu) seen in the sky, in between them on the same line [northwest] in the night sky is their [ruling] lunar
mansion seen. The sages [the stars] connected remain with that lunar mansion for a hundred human
years. Now, in your time, are the twice-born situated in the nakshatra called Magh. (29) With Vishnu, the
Supreme Lord, the sun known as Krishna having returned to heaven, this world has entered the age of
Kali in which people delight in sin. (30) As long as He, the Husband of Ram, touched the earth with His
lotus feet, Kali couldn't really take possession of her. (31) When the [constellation of the] seven sages
among the gods enter[s] Magh, Kali-yuga begins. That period covers twelve hundred [godly] years [or
432.000 human years, see also kla]. (32) When the seven sages pass from Magh to the lunar mansion
of Prvsdh, will from the time of [Mahpadma] Nanda and his descendants on, this age of Kali gain its
full strength. (33) The historians say that the day that S'r Krishna left for the spiritual abode, the age of
Kali commenced. (34) At the end of the thousand celestial years of the fourth [Kali-] age, will Krita-yuga
start again, the time when the minds of man are self-luminous.
(35) Thus has this dynasty from [Vaivasvata] Manu been enumerated as it descended on earth; and also
the positions from age to age of the learned, the traders and the workers may be understood the same

way. (36) Of these personalities, these great souls, one only remembers their names; all that remains of
their glory on this earth are their stories. (37) Devpi, the brother of S'ntanu [9.22: 12-17] and Maru
[9.12: 5-6] who took birth in the Ikshvku dynasty, both live in Kalpa, endowed with great mystic power.
(38) They will at the end of the age of Kali return to the human society and, deriving from the instructions
they received from Vsudeva, as previously promulgate thevarns'rama-dharma. (39) The four ages of
Krita, Tret, Dvpara and Kali that the living beings undergo in this world continuously repeat themselves
in this sequential order [see also mahyuga]. (40) O King, these kings, these gods among man and the
others I have described who arriving on this earth exert their possessiveness, in the end all have to
forsake this world and face their destruction. (41) Even if someone's body carries the name of king it is
nevertheless destined to end as stool, ashes or food for the worms. For the sake of that body he was of
enmity towards other living beings and for that reason he ends up in hell. How can one possibly say of
such a person that he knows what is good for him [compare 6.18: 35, 7.15: 37, 10.10: 10, 10.51: 50]? (42)
[A king may think:] 'How can this same undivided earth held by the personalities of my predecessors and
now under my sway, be of my son, grandson or other descendant?' (43) When one accepts this body that
is composed of earth, water and fire, with a notion of 'I' and when one says 'mine' to this earth, one lacks
in intelligence, because one in the end reaching one's own absence has to forsake this body as well as
this earth [see also 4.9: 34-35]. (44) Whatever that kings may enjoy in the world with all their power, is by
Time all turned into accounts and histories only [compare with 2.9: 33, 5.19: 28, 11.19: 16, 11.28: 21].'
Footnote:
* From this statement can be derived, that the Candragupta that after Nanda by Cnakya was put on the throne must have been another
Candragupta than the one who 1500 years later supposedly defeated Alexander the Great in the fourth century B.C. Theparampar adds to
the discrepancy of three centuries further: 'Although S'ukadeva Gosvm previously described approximately fifteen hundred years of royal
dynasties, it is understood that some overlapping occurred between kings.'

Chapter 3
The Song of Mother Earth and Kali-yuga its Remedy
(1) S'r S'uka said: 'When the earth saw the kings busily engaged in conquering her, she laughed and
said: 'Ah, just see how these kings, these playthings of death, wish to conquer me! (2) This lust of the
rulers of man and even the wise is doomed to fail with those kings who put their faith in this lump [of
earthly matter] that compares to bubbles [of foam on water]. (3-4) They may think: 'First of all conquering
the division of six [the senses and the mind], we will conquer the leading ministers, then the advisors and
then rid ourselves of the thorns [or the thugs], the citizens, the friends and the elephant keepers. This way
we will step by step conquer the earth and her girdle of seas', but thus being bound by the hopes in their
heart, they do not see their own finality [compare B.G 16: 13-18]. (5) After having conquered the lands by
the sea they with all their might enter the seas; what's the use of this kind of victory of self-control?
Spiritual liberation is the [actual] fruit of self-control!
(6) O son of the Kurus[, she said:] 'Unintelligently they in that struggle try to conquer me [for the sake of
eternal 'fame'] while the Manus and their sons, all had to give it up and had to leave [this world] the way
they came [viz. helplessly]. (7) For my sake conflict thus arises among materialistic persons, a conflict
wherein fathers fight with sons and sons with each other, because in their striving for power their hearts
are bound to politics. (8) Saying things like: 'This for sure is my land and not yours, you fool', the rulers of
man thus quarreling kill each other and get killed for my sake [compare e.g. 2.5: 13, 2.7: 42, 4.29: 5, 5.5:
8, 6.16: 41; 7.8: 7-10; 9.4: 2-12]. (9-13) Prithu, Purrav, Gdhi, Nahusha, Bharata, Krtavryrjuna,
Mndht, Sagara, Rma [*], Khathvnga, Dhundhuh [or] Kuvalays'va [9.6: 23-24], Raghu [9.10: 1],

Trinabindu [9.2: 30], Yayti, S'aryti [9.3: 1], S'antanu [9.22: 12-13], Gaya [5.15: 6-13], Bhagratha [9.9: 217], Kakutstha [9.6: 12], Naishadha [Nala, 9.9: 16-17, 9.23: 20-21, from the descendants of Nishadha,
9.12: 1], Nriga [Nbhga, 10.64: 10], Hiranyakas'ipu, Vritra, Rvana, who made the whole world lament,
Namuci [8.11: 29-49], S'ambara [10.36: 36], Bhauma, Hiranyksha and Traka [8.10: 19-24], as well as
many other demons and kings of great control over others, were each and everyone heroes who well
informed were unconquerable and subdued everyone. Living for me, o mighty one, they expressed great
possessiveness but, by the force of Time being subjected to death, they failed to accomplish their goals,
all that remained of them are the historical accounts [see also B.G. 4: 7].'
(14) [S'uka continued:] These narrations that were related to you about great kings who spread their fame
in all worlds and then departed, do not express the highest purpose; they, o mighty one, are but a wealth
of words [a backdrop] for dilating on the renunciation and wisdom [of God]. (15) It is still the repeatedly
discussing and singing about the qualities of the Lord who is Praised in the Verses which destroys
everything inauspicious; he who desires Lord Krishna's untainted devotional service should therefore
forthwith engage in regularly being of that listening.'
(16) The honorable king [Parkchit] said: 'By what means, my Lord, do the people living in Kali-yuga
eradicate the faults that accumulate because of that age, please explain that as-it-is to me. (17) [Explain
to me] the yugas, the duties prescribed for them, and the time they last and find their end, and the Time
itself that constitutes the movement of the Controller, of Lord Vishnu the Supreme Soul [see also
timequotes page]'.
(18) S'r S'uka said: 'In Krita-yuga the people of the time maintain the religion with all its four legs of truth
[satya], compassion [day], penance [tapas] and charity [dna,or alsos'auca, purification [**], compare
1.17: 24, 3.11: 21 and see niyama]. (19) The [hamsa-]people [of that age] are content, merciful, friendly,
peaceful, self-controlled, tolerant, satisfied within, equal-minded and mostly ascetic [see also 3.13: 35 and
11.17: 10]. (20) In Tret-yuga is one fourth of [the strength of each of] the legs of dharma gradually lost
because of opposite, irreligious qualities: falsehood, violence, dissatisfaction and quarrel [compare 1.17:
25];. (21) They are in that time devoted with rituals and penances, without any excessive violence or
wanton desires. Prospering in their respect for the three Vedas they follow the three paths [of regulating
the religion, the economy and sense gratification], and the four classes are predominantly oriented on the
brahminical, o King. (22) The dharmic qualities of austerity, compassion, truth and charity are in Dvparayuga reduced to one half because of theadharma qualities of violence, discontent, lies and hatred. (23)
One is [in that age] of moral fiber and one loves the glory and is absorbed in vedic study. One is opulent
with large families and joyful, and the four classes are for the greater part of brahminical nobility. (24) Next
in Kali-yuga the legs of religiousness are decreasing to one fourth because of an increase ofadharmic
principles [compare 1.17: 25] and that one fourth will in the end also be destroyed. (25) In that era the
people will be greedy, ill-mannered, lack in compassion, prone to useless quarrel [politicizing],
unfortunate, obsessed with material desires and predominantly enslaved to [fruitive] labor. (26) The
modes of the goodness, passion and ignorance of a person are set in motion by the Time and are
observed in different combinations within the mind [***]. (27) When the mind, the intelligence and the
senses flourish in the mode of goodness, that time of taking pleasure in knowledge and austerity should
be understood as the time of Krita. (28) O intelligent one, when the conditioned souls in their duties are of
ulterior motives and in their devotional service strive for honor, that predominance of passion must be
considered the time of Tret. (29) When greed and dissatisfaction, false pride, envy and hypocrisy are
seen everywhere and what one does is dominated by selfhood one speaks with that [predominance of]
passion and ignorance of the time of Dvpara.

(30) When there is deceit, false testimony, sloth and drowsiness, violence, depression, lamentation and
delusion, fear and poverty is that time remembered as Kali, the time of ignorance. (31) As a consequence
the mortals will be shortsighted, unfortunate, eating too much, lusty and poverty-stricken and the women
will act on their own accord and be unchaste. (32) The populated areas will be dominated by impious
people [or thieves], the vedic scriptures will be slighted by false doctrines [heretics], the political leaders
will devour the people and the twice-born ones will be dedicated to their bellies and genitals. (33) The
youngsters [students] will averse to vows be impure in their engagements, the householders will [with
what they claim] tend to be beggars, the withdrawn ones [the middle-aged with no nature left to retreat
into] will be city-dwellers and the renounced order will greedily endeavor for financial profits [be engaged
in 'reli-business']. (34) Smaller in size and voracious having many children [the women will have] lost their
timidity and constantly speak harshly and with great audacity be as deceitful as thieves. (35) The
merchants will for no reason be of cheating so that their business dealings are truly miserly and the
people will consider a degraded occupation [like e.g. in the sex industry or gambling business] a good job.
(36) Servants will abandon a master lacking in property even if he is the best one around, masters will
abandon a handicapped servant even when he belonged to the family for generations and cows will be
[killed] when they have stopped giving milk. (37) In Kali-yuga men under the control of women will be
wretched and forsake the association of their own family members, friends, brothers and father, in favor of
an upon their sexuality based friendship with the sisters and brothers of his wife's family. (38) Labor
minded people will for their living appearing as renunciates acquire funds religiously and climbing a high
seat speak about the religious principles without any sense of duty concerning the knowledge [of
sacrificing, or false preachers...]. (39-40) With their minds constantly upset, troubled by taxes and famine
in times of scarcity with droughts on the surface of the earth, they will, being troubled by countless
worries, live in fear. Lacking in clothing, food, drink, rest, change, bathing and personal ornaments the
people of Kali-yuga will appear like ghostly creatures. (41) In the age of Kali one will even over a single
coin develop enmity [5.14 and 5.14: 26]. Rejecting friendly relations one will kill oneself and even kill one's
relatives. (42) Not even born in a decent family one will protect the elderly, the parents, the wife and the
children; simply in support of the petty self-interest of one's own belly and genitals. (43) O King, in Kaliyuga the mortals will predominanly be of sacrifice for atheistic reasons with their intelligence which
factually originated from The Infallible One, the Supreme Personality of Godhead who is the Supreme
Spiritual Master of the three worlds and at whose feet the various masters bow down. (44) In Kali-yuga
the people do not worship Him unto whom a person dying, in distress collapsing and with a faltering voice
helplessly chanting His name, is freed from the chains of karma and achieves the topmost destination
[see also B.G. 8: 10 and 6.2]. (45) The things, the place and the individual nature of man are as a result of
Kali-yuga all faulty, but when one installs Bhagavn, the Supreme Personality in one's heart, He takes it
all away.
(46) Of those human beings who but even heard, glorified, meditated, worshiped or venerated the
Supreme Lord, the inauspicious which accumulated from a thousand births in their hearts is cleansed
away. (47) Just as the discoloration one finds in gold because of other metals is undone by fire are the
same way the impurities of mind of the yogis undone by Lord Vishnu residing in the soul. (48) Knowledge
['demigod worship'], penance, arresting one's breath, friendship, bathing in holy waters, vows, charity and
praying with prayer beads gives not as much purification of mind as is achieved with Him, the Unlimited
Personality of Godhead present in the heart. (49) Therefore o King do your utmost best to establish Lord
Kes'ava in your heart; the moment you die [here after this week] you will thus concentrated attain the
highest destination. (50) The Supreme Lord meditated upon by those who are dying is the Supreme
Controller, the Soul and Shelter of All, who leads them to their true identity, my dearest. (51) In the ocean
of faults that is Kali-yuga, there is luckily one great good quality: just by chanting about Krishna [see
bhajans] one can, liberated from material bondage, attain the kingdom of heaven [see also bhgavata
dharma andkrtana]. (52) The same result in Satya-yuga achieved by meditating on Vishnu, in Tret-yuga

achieved by worshiping with sacrifices and in Dvpara-yuga achieved by serving the lotus feet [of Him as
a King], is in Kali-yuga achieved by singing about the Lord [see also 11.5: 38-40].'
Footnotes:
* According to S'rla S'rdhara Svm, and as confirmed by S'rla Vis'vantha Cakravart Thhkura, the king Rma mentioned here is not the
incarnation of Godhead Rmacandra. This is corroborated by the M.W. dictionary mentioning the demigod Varuna, writers, teachers and
other great personalities addressed with that name. Probably is Bhrgava also known as Us'an meant who most powerful formed a dynasty
descending from the sages Bhrigu and Mrkandeya [see: 9.16: 32 and 4.1: 45].
** In the M.W. dictionary three meanings are given for the word dna: 1. donating, giving gifts 2. sharing or communicating and 3.
purification. The last meaning confirms the use of the terms'auca in the First Canto of S'rmad Bhgavatam as the fourth leg of the bull of
religion. This alternative definition of the word dnam is confirmed by S'rla Vis'vantha Cakravart Thhkura.
*** Theparampar adds to this: 'The particular age represented by goodness (Satya), passion (Tret), passion and ignorance (Dvpara) or
ignorance (Kali) exists within each of the other ages as a subfactor.'

Chapter 4
Pralaya: The Four Types of Annihilation
(1) S'r S'uka said: 'Time beginning with the smallest of the atom and culminating in the two halves [or
parrdhas] of the life of Brahm, o King has been described [in 3.11] together with the duration of the
yugas; now listen to the annihilation of the kalpa. (2) A thousand cycles of four yugas is said to be a kalpa,
a day of Brahm, in which there are fourteen original progenitors of mankind [Manus]. (3) When they are
done there is the dissolution described as the night of Brahm that is of the same duration; the three
worlds remain dissolved till the end of that time. (4) This is said to be the occasional annihilation [or
naimittika pralaya] in which [Nryana] the creator of the universe lies down upon His bed Ananta, to
absorb the universe including Lord Brahm. (5) After the completion of two parrdhas[viz. the two half life
times] of the highest situated living being, Lord Brahm, are the seven elements [mahat, ahamkra and
the tanmtras], subject to destruction. (6) This, o King, constitutes the elemental annihilation. Therafter
this universal egg, this aggregate [of these seven universal principles] reaching the time of its disruption,
will dissolve. (7) For a hundred years the clouds, o King, will not shower rain upon the earth. The people
confounded by the time will, with the famine that follows, in the distress of their hunger [even] consume
each other and gradually find themselves destroyed. (8) The sun with its terrible rays not giving the
slightest [precipitation] in return, will drink up all the juice of the earth, the ocean and the living bodies. (9)
Then from the mouth of Lord Sankarshana will issue the fire of destruction that raised by the force of the
wind will burn the empty regions of the planets [3.11: 30, 8.5: 35]. (10) The universal egg burning on all
sides with the flames of the fire from below and the sun above, will glow like a ball of cow-dung. (11) Next
a terrible wind will blow for more than a hundred years and bring annihilation covering the sky gray with
dust. (12) Clusters of multicolored clouds, my dearest, then will pour down rain for a hundred years with
tremendous claps of thunder. (13) The shell of the universe will, filling up, thereupon be one single
[cosmic] body of water. (14) When the water at the time of the flooding drives away the quality of
fragrance, the element earth, being deprived of its fragrance, will dissolve [see also 3.26: 49-61, 11.3: 9,
11.24: 22-27]. (15-19) Fire then takes away the taste of water, after which it, deprived of its unique quality,
dissolves. Next follows fire that by air is deprived of its form. With the fire merged with the wind the ether
takes from the air away its quality [of touch] and then follows the quality of the ether, sound, that is taken
away by the original elemental of nature [or false ego in ignorance]. With the ether subsequently merging,
the vital power [false ego in passion] takes hold of the senses, my best, and are the gods subject to
modification seized [by the false ego of goodness]. Cosmic intelligence seizes that [vaikrika] again along

with its qualities [or manifest functions] and that mahat is then absorbed by the gunas of sattva and such.
These three modes o King, are then, under the pressure of Time, overtaken by the inexhaustible doer [the
original unmanifest form of nature] from whom there is not the transformation and such in divisions of time
[shath-rmi]; unmanifest without a beginning and an end it is the infallible eternal cause. (20-21) Therein
is speech, mind, nor the mode of goodness, passion or ignorance found; the elements of the greater
reality - the vital air, the intelligence, the senses and so on - there are not, nor the gods or the
arrangement of the different planetary orders. There is no sleeping, waking or deep sleep, nor water, air,
ether, fire, earth or sun. That, being like a void or like someone fast asleep, is the substance which
defying all logical explanation serves as the root [the pradhna], so say the authorities. (22) This is the
[prkritika pralaya] dissolution wherein all the material elements of nature and energies of the unseen
Original Person are completely dismantled by Time and helplessly merge.
(23) It is [nothing but] spiritual knowledge [the consciousness, the Absolute Truth] that manifests in the
form of these elements of intelligence, the senses and the sense objects. Whatever that is perceived as
having a beginning and an end is, having no existence apart from its cause, insubstantial [being only a
reference to it, compare 11.28: 21]. (24) A lamp, an eye perceiving and the form perceived do not stand
apart from the light [that is treated by them]. The same way intelligence, the senses and sense
perceptions do no stand apart from the [one] reality that is quite different [see also siddhnta and B.G.
9.15]. (25) Wakefulness, sleep and deep sleep belong to the intelligence and are thus called a deception
of the senses. This o King is the duality as it is experienced by the soul. (26) Just as clouds in the sky are
there and are not there within the Absolute of the Truth, similarly this whole universe with its different parts
being generated and dissolved is there and not there. (27) The ingredient cause, my best, of any
composite entity out here, is something real thus is stated [in the Vednta-stra], just as it is with the
threads of a fabric that can be perceived apart from the cloth they form [see also 6.3: 12, 11.12: 21]. (28)
Whatever one may experience in terms of having a general cause and a specific effect is a form of
illusion, because everything that in depending on something else is subject to a beginning and an end is
insubstantial [viz. a fixation of matter is an illusion, but the energy constituting that matter is real]. (29) A
single atom subject to transformation is, even though it manifests, without the Direct Evidence [in the form
of Time] of the Supreme Self not conceivable [or even perceivable], even if it the same way [as the
immutable soul] remains without change. (30) There cannot be different types of Absolute Truth; if an
ignorant person thinks of it in terms of opposites is that as having two skies, two daylights or two winds.
(31) Just as gold to men appears in many forms depending on its use is similarly the Supreme Lord
Adhokshaja who is inconceivable to the senses, described in various terms by the commoner as well as
by the vedic person. (32) The way a cloud as a product of the sun is made visible by the sun and factually
as a partial expansion of the sun is darkness [of casting a shadow] to the eyes, is likewise the Iawareness a quality of God, that visible through Him and as a partial expansion of Him the same time
serves as an individual soul [with a clouded vision] who lives in bondage relative to the Supreme Soul.
(33) When a cloud that was produced by the sun is riven the eye then sees the sun in its proper form, the
same way is, as soon as the superficial false ego which covers the spirit soul is destroyed by spiritual
inquiry, the proper remembrance acquired. (34) When one this way by means of this sword of
discrimination has cut away the deluding false ego [of fixations] that is the cause of the bondage of the
soul and has developed a firm realization of the Infallible Supreme Soul [of the Living Being], is that what
one calls the ultimate annihilation [tyantika pralaya], my dear.
(35) O subduer of the enemies, by some expert knowers of the subtle is asserted that the creation and
destruction that all created beings beginning with Brahm undergo is something constantly taking place.
(36) The various conditions [stages of existence] of the things subject to change are swiftly overtaken by
the force of the mighty current of Time; they constitute the proof of their constantly being born and
annihilated [called nityah pralaya]. (37) The different stages created by beginningless and endless Time -

itself representing s'vara [the Controller in the impersonal sphere] - are, as you know, not directly seen,
just as the movements of the planets in outer space [or one's different conditionings] are not immediately
seen [see also 3.10; 10-14]. (38) This way the progress of Time [kla] is described as being of a
continuous [nitya], occasional [naimittika], natural [elemental or prkritika] and final [tyantika]
annihilation.
(39) These narrations about thell of the creator of the universe, Nryana, the reservoir of all
existences, have in summary been related to you o best of the Kurus; not even the Unborn One [Brahm]
can enumerate them completely. (40) For the person who suffers as a consequence of the fire of the
various forms of misery and desires to cross over the hard to overcome ocean of material existence, there
is no other boat but the rendering of service to the Fortunate One, the Supreme Personality, according to
the personal taste for the narrations of His pastimes. (41) This essential compendium of all the classical
stories was previously by the infallible Lord Nara-Nryana spoken to Nrada who repeated it to Krishna
Dvaipyana [Vysa, the writer; see 5.19: 10-15]. (42) He, that powerful Lord Bdaryana, was sure to
teach this Bhgavatam, this anthology equal in status to the four Vedas, to me o Mahrja. (43) Sta
Gosvm, sitting here with us, will [on his turn] pass it on to the sages present in the forest of
Naimishranya for a lengthy sacrifice presided by S'aunaka, o best of the Kurus [see 1.1].'

Chapter 5
Final Instructions to Mahrja Parkchit
(1) S'r S'uka said: 'In this [narration] I have elaborately described the Supreme Lord Hari, the Soul of
Everyone from whose grace Lord Brahm was born [3.8] from whose anger Lord S'iva [3.12: 7] took birth.
(2) O King, you who think 'I am going to die', must give up this animalistic mentality; contrary to the body
that didn't exist before and shall perish again you never took your birth nor will you ever be destroyed [see
also B.G. 2: 12 & 2: 20]. (3) You will not get a new life as a child of yours or in the form of a grandchild the
way a plant sprouts from its own seed; you differ from the body and what belongs to it as much as fire
[differs from the wood in which it is found *]. (4) Because one, alike in a dream seeing one's head cut off,
is the witness of one's own self composed of the five material elements, is therefore the body it's soul
undoubtedly unborn and immortal [see also B.G. 2: 22]. (5) When a pot is broken the air in the pot
remains the air as before; similarly returns, when the body is given up, the individual soul to his spiritual
origin. (6) The physical bodies, qualities and actions of the spirit soul are the result of having a materially
oriented mind; and it is my, the illusory potency of the Lord, that brings about the mind with the
consequent material existence of an individual living being [throughahankra, see also 2.5: 25, 3.26: 3132, 3.27: 2-5]. (7) The combination of oil, a vessel, a wick and fire is what one sees together in the
functioning of a lamp, similarly one finds, developed and destroyed by the action of the modes of passion,
ignorance and goodness, the material existence of [an individual soul inhabiting] a functioning body. (8)
The soul being different from the gross [deha] and the subtle [linga], is self-luminous, and constitutes,
because it is as unchanging as the sky, the foundation [dhra] that is eternal and beyond comparison.
(9) O prabhu, this way in meditation upon Vsudeva engaging your intelligence for the sake of that what
is true, you should carefully consider your essence that is covered by your physical frame. (10) Takshaka
[the snake-bird] sent by the words of the brahmin [1.18] will not burn you; the messengers of death cannot
supersede you who [now] have mastered the causes of death and death itself [see also 11.31: 12]. (1112) 'I am the Original Supreme Spirit, the Abode of the Absolute and the Supreme Destination'; with this
consideration placing yourself within the Supreme Self that is free from material designations, you will,
with the entire world thus set apart from the self, not even notice Takshaka or your own body when he,
licking his lips and with his mouth full of poison, bites your foot. (12) Dearest soul, is there anything more

you want to know, o King, after all that I in response to your questions told you about the pastimes of the
Lord?'
Footnote:
* In the s'ruti-mantra it is said: pit putrena pitrimn yoni-yonau: "A father has a father in his son, because he may take birth as his own
grandson."

Chapter 6
Mahrja Parkchit Liberated and the Veda Handed Down in Four
(1) S'r Sta said: "Mahrja Parkchit, the one protected by Vishnu, hearing what by the sage, the
equalminded seer of the Supreme Soul, the son of Vysa, was said, approached his lotus feet, bowed his
head down and said with his hands folded to him the following. (2) The king said: 'With the great mercy
shown by your goodness I have attained perfection, because a compassionate soul like you has
described directly to me the Lord Without a Beginning or and End. (3) I do not consider it surprising for
great souls absorbed in the Infallible One to be of mercy with the ignorant conditioned souls who are
tormented by distress. (4) We [thus] heard from you this collection of classical stories in which the
Supreme Lord Uttamas'loka is fittingly described [*]. (5) My lord, I do not fear Takshaka or any other living
being, nor do I fear repeated deaths; I have entered the Spirit of the Absolute you have revealed as
standing apart from everything material and free from fear. (6) Please allow me, o brahmin, to dedicate
my speech [and other sensory functions] to Adhokshaja so that I, with an absorbed mind having given up
all sensual desires, may give up my life air. (7) With the help of you showing the all-auspicious, supreme
shelter of the Lord Almighty, I have become fixed in non-material knowledge and wisdom and my
ignorance has been eradicated'."
(8) Sta said: "Thus addressed the powerful saint, the son of Vysa, gave him the permission. Then, after
being worshiped by that god among the people and the renounced sages, he went away. (9-10) Parkchit,
the saintly king, putting his mind to his soul by the power of reason, meditated upon the Supreme and
arrested his breath so that he became as motionless as a tree. Sitting upon darbha grass laid to the east
on the bank of the Ganges the great yogi, facing the north, broke in perfect realization of God with all
doubts. (11) O learned ones, when Takshaka, triggered by the angered son of the twice-born one
[Samika], went on his way to kill the king, he met Kas'yapa Muni [see 1.18]. (12) Satisfying him, an expert
in countering poison, with valuables, Takshaka persuaded him to return home. Thereupon he, who could
assume any form he wished, disguised himself as a brahmin and bit the king. (13) While all embodied
beings were looking on the body of the fully selfrealized saint among the kings that was consumed by the
fire of the snake's poison turned immediately to ashes. (14) There was a great cry of lamentation from all
directions of the earth and the sky expressing how verily all the demigods, demons, human beings and
other creatures were stunned. (15) The godly resounded kettledrums, the Gandharvas and Apsaras sang
and rained down a shower of flowers and the wise spoke words of praise. (16) Janamejaya hearing that
his father was bitten by Takshaka, most enraged accordingly offered together with the twice-born the
snakes [of all the world] as oblations in a great sacrifice. (17) Takshaka seeing the great serpents being
burned in the blazing fire of the snake sacrifice, very disturbed with fear went to Indra for shelter. (18)
King Janamejaya not seeing Takshaka among them said to the brahmins: 'Why has Takshaka, the lowest
of all serpents not been burned?'

(19) [They answered:] 'O best of the kings, he has approached Indra for shelter and under his protection
the snake therefore didn't end up in the fire.'
(20) The mighty intelligent son of Parkchit hearing these words replied to the priests: 'O learned ones
then why not throw Takshaka along with Indra into the fire?'
(21) Hearing that the learned ones performed the ritual for offering Takshaka along with Indra: 'O
Takshaka, may you quickly fall here into this fire together with Indra and his host of demigods'. (22) Indra
who along with Takshaka and his vimna saw his position undermined by the derogatory words of the
brahmins was greatly disturbed about what he heard. (23) When Brihaspati spotted him with Takshaka in
hisvimna falling from the sky, the son of Angir addressed the king: (24) 'This snake-bird doesn't deserve
to be killed by you, o great ruler of men; by him, the king of the snakes, has the nectar of the gods been
drunk and therefore he is unquestinably free from old age and practically immortal! (25) The life and death
of a living being and his destination in his next life o King, are only the result of his karma; for him there is
apart from that no other agent giving happiness and distress. (26) Someone born may die because of
snakes, thieves, fire and lightening, hunger, thirst, disease and other agents o King, but in any of these
cases he undergoes the reactions to what he did in the past. (27) For that reason o King, this sacrifice
that is performed with the intent to harm the serpents should be stopped. When we burn the innocent for
certain persons will have to suffer for that bid [see also the Mahbhrata 1.43]."
(28) Sta said: "Thus being addressed he with respect for the words of the great sage said: 'So be it!', and
ceasing with the snake sacrifice he worshiped the master of eloquence [Brihaspati]. (29) This
verymahmy of Vishnu cannot be discerned or checked by those who, as part-and-parcel spiritual
souls belonging to Him, get bewildered because of Him as a consequence of their normal bodily
functioning according to the modes of nature. (30-31) The visible illusory energy in which one missing the
peace thinks 'that's a fraud' is not [prevailing] when one constantly watches what is going on in the soul.
This because one in that about which the transcendentalists speak is not of the materialistic arguments
that assume so many forms nor of the mind with its functions of decisions and doubts that is a
consequence of that. In that [transcendental consciousness] the living entity is not of worldly concerns or
of their causes and the benefits achieved by them, nor is he then of the I-awareness that is so strong
when one is associating with the modes. That is all excluded then. Someone wise should take pleasure in
warding off the waves of worldly conditioning as well as those who are entangled thus [see also e.g. 6.4:
31-32]. (32) The supreme refuge of Lord Vishnu is by those who are desirous to forsake [the world]
designated as that which is 'nor this, nor that' [see also neti neti]. And thus they, who direct their emotions
nowhere else, reject the petty materialism and embrace thereto in their hearts the 'not-that' [of the Soul, of
Him] that the ones who are of absorption hold on to. (33) They for whom there is not the corruption of the
'I' and 'mine' that is based upon having a home and a body, that way find out what the supreme refuge of
Vishnu is. (34) Insulting words one should tolerate, one should never disrespect anyone, nor identify with
this material body or hold a grudge against whomever. (35) I offer my obeisances to Him, the Supreme
Personality of Godhead S'r Krishna whose power is never impeded and upon whose lotus feet I
meditating have assimilated this collection of wisdom [Samhit]'."
(35) S'r S'aunaka said: "Please tell us this: in what way spoke Paila and the other greatly intelligent
disciples of Vysa who constitute the vedic authority, about the Vedas and how divided they them?"
(37) Sta said: "O brahmin, Lord Brahm, the most elevated being, had his mind perfectly under control
and heard in his heart the subtle transcendental sound [of ta-pa, 2.9: 6] which arose from the ether. One
can hear that sound when one closes one's ears for sounds from the outside [see also s'abda]. (38) By

the worship of that sound, o brahmin, yogis cleanse away from the heart the contamination known as the
substance, the activity and the doer [**], and thus achieve freedom from rebirth. (39) From that activity the
threefold omkra came into being which, manifesting itself without that its power is seen, is the
representation of the Supreme Lord [Bhagavn], the Absolute Truth [Brahman] and the Supersoul
[Paramtm, see also 1.2: 11, B.G. 7: 8]. (40-41) He [the Supreme Self] perceives this unmanifest, subtle
sound outside of the physical sense of hearing and power of vision. The complete of the vedic sound one
employs is an elaboration thereof: an elaboration of the omkra which appears from the soul in the ether.
Of the self-originating Brahman and Paramtm it is the direct expression. It is the eternal seed of the
Vedas that is the secret of all mantras [see also 7.15: 31, 9.14: 48, 11.14: 34-35, 11.21: 36-40]. (42) O
eminence of Bhrigu, the three sounds [A, U and M] of the alphabet beginning with A originated therefrom
[from that sound]. They are fundamental to the threefold aspect of material existence, viz. the gunas, the
names [of the three Vedas] the destinations [the three types of lokas] and states of consciousness
[avasthtraya]. (43) The mighty unborn Lord [Brahm] created from it the different sounds of the total
collection of vowels, sibilants, semivowels, and consonants as they are known by their short and long
measures. (44) The almighty one created with them from his four faces the four Vedas, along with his
omkra and his vyhriti invocations [of the names of the sevenlokas]. He did this because he desired to
give instruction on the four sacrifices [see ritvik]. (45) He taught them to his sons who were the great
rishis among the brahmins most expert in the art of vedic recitation, and they on their turn imparted them
to their own sons as their teachers of the dharma [cryas]. (46) This way throughout the four yugas one
after the other, generation after generation the disciples who were firm in their belief received them [these
Vedas, through the parampar]. Then, at the end of Dvpara-yuga they were divided by the prominent
sages. (47) Observing that under the influence of kla [the people became] lesser intelligent and shortlived and that their strength was diminished, divided the chief sages, inspired by the Infallible Lord
situated in their hearts, the Vedas [see also 1.4: 16-18]. (48-49) O brahmin, in this period [of Manu], the
rulers over the worlds - Brahm and S'iva and others - requested the Supreme Lord, the Protector of the
Universe, to protect the principles of religion. The Lord [in the form of Krishna Dvaipyana Vysa],
begotten by Pars'ara in the womb of Satyavat, then decended as a partial expansion of His plenary
portion [as a partial expansion of Sankarshana thus], with the purpose of dividing the Veda in four. (50)
Just like sorting out gems, he separated the collection of mantras, providing four specific categories of
collections [Samhits]: the Rig, Atharva, Yajur and Sma Veda [see Vedas]. (51) The greatly intelligent
and powerful sage, one by one asked four of his disciples to approach him in order to give each of them
one of the [four] collections, o brahmin. (52-53) He taught Paila the first collection [the Rig Veda] naming it
Bahvrica ['many verses'], to Vais'ampyana he spoke the collection of Yajur mantras naming them Nigada
['the recited'], the Sma mantras named Chandoga ['singer in metre'] he taught Jaimini and the mantras
named Atharva and Angir he entrusted his dear disciple Sumantu [see also 4.21: 22]. (54-56) Paila
spoke his Samhit [divided in two] to Indrapramiti and Bshkala. The latter one, dividing his collection in
four o son of Bhrigu [S'aunaka], handed it down to his disciples Bodhya, Yjavalkya, Pars'ara and
Agnimitra. Indrapramiti, self-controlled, taught his collection to the learned seer [his son] Mndkeya, and
his disciple Devamitra taught it to Saubhari and others. (57) S'kalya, his son, divided his collection in five
parts he one by one gave to Vtsya, Mudgala, S'lya, Gokhalya and S'is'ira. (58) Sage Jtkarnya, also
a disciple of his added to the collection he received a glossary when he passed it down to Balka, Paila,
Jbla and Viraja. (59) Bshkali [the son of Bshkala] assembled from all the different branches [of the
Rig Veda] the collection called the Vlakhilya-Samhit which next was received by [the daitya sons]
Vlyani, Bhajya and Ks'ra. (60) Thus were the collections of these many verses by these brahmin
rishis maintained in [disciplic] resolve. The one who hears about the distribution of these sacred verses is
freed from all sins.
(61) The disciples of Vais'ampyana, became authorities of the Atharva Veda and are known as the
Carakas ['the ones vowed'] because they executed strict vows to atone for the sin of their guru who had

killed a brahmin. (62) Yjavalkya, one of his disciples, in this respect had said: 'O master, what would be
the value of the endeavors of these weak fellows? I'll perform a most difficult penance!'
(63) Thus addressed his spiritual master got angry and said: 'Go away, enough of you insulting the
learned; right now give everything up you learned from me!'
(64-65) The son of Devarat then regurgitated the collected Yajur mantras and left thereafter. The sages
greedily looking at these Yajur mantras turned into partridges and picked them up. Thus these branches
of the Yajur Veda became known as the most beautiful Taittirya-Samhit ['the partridge collection']. (66) O
brahmin, Yjavalkya, who next sought for additional mantras his spiritual master not even knew,
carefully offered prayers to the mighty controller that is the sun.
(67) S'r Yjavalkya said: 'My obeisances unto the Supreme Personality of Godhead who, appearing as
the sun, as the Supersoul in the form of Time is present [as the Controller] in the hearts of the four kinds
of living entities beginning from Brahm down to the blades of grass [as born from wombs, eggs, moist
and seed, see also 2.10: 37-40]. You who, the same way as the sky [by its clouds], can not be covered by
material designations, all by Yourself, with the flow of years made up of the tiny fragments ofkshanas,
lavas and nimeshas [see 3.11: 7], carry out the maintenance of this universe by taking away and returning
the water [as rain]. (68) O Lord of the Sun, o glowing one, o Best Among the Ones Awakened, by the
rules of the sacred tradition I daily meditate at the [three] junctures of the day with full attention upon the
glowing sphere of You, the mighty controller, who of all those who offer prayers burn all the sins, as also
the resultant suffering and that what lead to it [see also 11.14: 35 and the Gyatr]. (69) You, who in this
world indeed are the Lord dwelling in the hearts of all the moving and nonmoving living beings who
depend on Your shelter, animate the nonliving matter of the mind, the senses and the different vital airs
[the vyus]. (70) You alone, most magnanimous mercifully glancing over [the creation] awaken, with the
gift of sight, the sleeping people of this world who, seized and swallowed by the horrible mouth of the
python that is known as darkness, fell into unconsciousness like they were dead. At the beginning, half
way and at the end of the day You so, day after day, for the sake of finding the soul engage the pious in
the ultimate benefit that is known as their personal duty and nature of service [svadharma]. (71) Like an
earthly king You travel around everywhere creating fear among the sinners while the controlling deities of
the directions holding lotusflowers from different sides with folded palms offer their respects. (72) Thus my
Lord I, desirous for Yajur mantras that are not known to others, with prayer approach Your two lotus feet
that are honored by the spiritual masters of the three worlds [lokas, and see 5.23: 8]'."
(73) Sta said: "He, the Supreme Lord of the Sun being satisfied assumed the form of a horse and
presented to the sage the Yajur mantras that were never learned by any other mortal being [see also
5.18: 6]. (74) With the hundreds of Yajur mantras the mighty sage contrived fifteen branches and
accepted by the disciples Knva and Mdhyandina under the name Vjaseneyi: 'produced from the
manes of the horse'. (75) Of Jaimini Rishi, the reciter of the Sma Veda, there was a son Sumantu as well
as his grandson Sutvn; to each of them he spoke one of the two parts of the collection. (76-77)
Sukarm, another disciple [of Jaimini] and great thinker, divided the tree of the Sma Veda into a
thousand collections of Sma mantras after which, o brhmin, the two disciples Hiranyanbha - the son of
Kus'ala - and Paushyaji, plus another one, vantya who was most advanced in spiritual realization, took
charge of them. (78) There was a total of five hundred disciples of Paushyaji and vantya who are called
the Sma Veda singers of the north, but they are on the contrary [in later times, some of them] also
known as the eastern singers. (79) Other disciples of Paushyaji, namely Laugkshi, Mngali, Kulya,
Kus'da and Kukshi, each took care of a hundred collections of mantras. (80) Krita, the disciple of

Hiranyanbha, communicated twenty four Samhits to his disciples; the remaining ones were handed
down by the self-realized sage vantya."
Footnote:
* The S'rmad Bhgavatam is also known by the name of 'Paramahamsa Samhit': the collection of stories about the Supreme Swanlike
Lord.
** The substance, the activity and the doer as impurities are understood as manifestations of the ego-inspiring modes of the ignorance of
inert matter, the passion of movement and the goodness of knowledge, also known as the adhibhautika hindrance of the body,
theadhytmika hindrance of the organs of action and theadhidaivika hindrance of the senses of perception [seekles'a].

Chapter 7
The Devotion in Samhit Branches and the Ten Topics of the Purnas
(1) S'r Sta said: "Sumantu Rishi, the expert on the Atharva Veda as you know [see 6: 52-53], instructed
his collection to his disciple [named Kabandha], who [dividing it in two] was pleased to speak it to Pathya
and Vedadars'a. (2) Please listen: S'auklyani, Brahmabali, Modosha and Pippalyani, the disciples of
Vedadars'a and the disciples of Pathya, my dear brahmin, Kumuda, S'unaka and Jjali, were all
authorities on the Atharva Veda as well. (3) Babhru and Saindhavyana, disciples of S'unaka, then the
same manner learned two Samhits and so did other disciples headed by Svarna [learn from them]. (4)
Nakshatrakalpa, S'ntikalpa, Kas'yapa and ngirasa belong to these cryas of the Atharva Veda. Now
hear, o sage, about the authorities of the Purnas.
(5) Trayyruni, Kas'yapa, Svarni, Akritavrana, Vais'ampyana and Hrta are the six masters of the
Purnas. (6) They learned the collection from the mouth of Vysa's pupil, my father [Romaharshana], and
I, as a disciple from each of them learning one portion, became well versed in them all. (7) Kas'yapa, I,
Svarni and Akritavrana, who is a disciple of Rma [of the Bhrgavas or Pras'urma, see also 10.74: 79], have assimilated four basic collections from the disciple of Vysa. (8) O brahmin, please listen
attentively to what the characteristics of a Purna are, which in accordance with the vedic scriptures by
the most intelligent brahmin seers have been ascertained. (9-10) The creation [of this universe,sarga], the
subsequent creation [of different worlds and beings, visarga], the maintenance [the sustenance, the vritti
or sthna] and protection [theraksh or poshana of the living beings], the reigns [of the various Manus],
the dynasties [vams'as], the narrations about them [vams'a-anucaritam], the annihilation [of different
kinds, pralaya or samsth], the motivation [of individuality or hetu] and the supreme shelter [of the
Fortunate One or aps'raya], o brahmin, are the ten topics characterizing a Purna as understood by the
authorities on the matter; some state that relative to the greater ones, the lesser Purnas deal only with
five of these subjects [see also S'uka on this 2.10: 1-7 and *].
(11) Creation [sarga] is what is called the generation from the primordial state. From that state the
agitation of the modes raised the cosmic intelligence from which the identification with matter rose the
way it is divided in three aspects [or types of beings to the modes]. This further led to the manifestation of
the subtle forms of perception, the senses and the objects of perception [formation by the conditioning of
and identification with Time, compare 2.10: 3].
(12) The secondary creation [visarga] is the assemblage consisting of the inherent properties [the
vsans] of the moving and nonmoving living beings. These propensities are, to the grace of the Original
Person [purusha], produced the same way seed produces more seeds.

(13) Living beings subsist on [vritti] other living beings that move around or else do not move around. For
specifically human beings this means that one for one's livelihood acts according to one's personal nature
in which one either lives one's lust or acts in agreement with the [religious] rules.