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BHAGAVATA
SUBODHINÍ
Enriching the Experience of Érimad-Bhágavatam Study

CANTOS 1 & 2

BHAKTIK'" /EDANTA
IDYAPITHA
T R U T H * T R A D I T I O N • T R A N S F O R M A T I O N

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 mad-eka-bandho mat-sangin
mad-guro man-mahá-dhana
man-nistaraka mad-bhágya
mad-ánanda namo 'stu te

O árimad-Bhágavatam, O my only friend, O my

companion, O my teacher, O my great wealth, O
my deliverer, O my good fortune, O my bliss, I
offer respectful obeisances unto you.
 B H A G A V A T A

S U B O D H I N F

Enriching the Experience of Srimad-Bhágavatam Study

CANTOS 1 & 2

W
BHAKTI ^ / EDÁNTA
VlDYÁPiTHA
T r u t h • T r a d i t i o n • Tr a n s f o r m ati o n

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 BhágavSIbodhiní ^^M^^M^MMM^Í^M^MMMMM

For more details, kindly correspond w i t h :

Bhaktivedanta Vidyapitha
Govardhan Eco Village
Galtare, Hamrapur (P.O),
Wada (Taluka), Palghar (District),
BHAKTI EDÁNTA 421303 - Maharashtra, India
IDYÁPITHA www.vidyapitha.in, www.ecovillage.org.in
T R A D I T I O N • T R A N S F O R M A T I O N
Email: info@vidyapitha.in
Contact: +91 99307 58996

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Book Trust, Used with Permission.

I S B N : 978-93-81283-25-7
First Edition - September 2015: 2,000 Copies
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Dedicated to

HIS DIVINE G R A C E

A. C . Bhaktivedánta S w á m í Prabhupada

Founder Acharya: International Society for Krishna Consciousness

yair Tdrsi bhagavato gatir átma-váda

ekántato nigamibhih pratipáditá nah
tusyantv adabhra-karunáh sva-krtena nityam
ko náma tat pratikaroti vinoda-pátram

H o w can such persons, w h o have rendered unlimited service by explaining the

path of self-realization in relation to the Supreme Personality of Godhead, and
whose explanations are given for our enlightenment with complete conviction and
Vedic evidence, be repaid except by földed palms containing water for their
satisfaction? Such great personalities can be satisfied only by their own activities,
w h i c h are distributed amongst humán society out of their unlimited mercy.

[Srimad-Bhágavatam 4.22.47]

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 W ACKNOWLEDGEMENTS

Srimad-Bhágavatam 4.22.47, yair idrsi... describes our disqualificatiou to

sufficieutly thauk Srila Prabhupada aud Srila Visvanatha Cakravarti Thákura
for euabliug us to access the wealth of Srimad-Bhágavatam with their
eulighteued commentaries; yet from the core of our hearts, we express our
deepest gratitude to all the ácáryas. We also thauk His Holiuess Bháuu Swámi
Mahárája who translated Sárártha-Darsiui commentary into English. We thauk
His Grace Bhurijaua Prabhu for his pheuomeual work, "Uuveiliug His Lotus
Leet" that provided us the guideliues to systematically study the first four
cantos of Srimad-Bhágavatam.

Our heartfelt gratitude to Gauráuga Prabhu, who euvisioued aud directed

Bhaktivedánta Vidyápitha, aud inspired thousands of devotees with his study
aud discources ou Srimad-Bhágavatam. We thauk all the teachers of
Bhaktivedánta Vidyápitha for their cousisteut efforts iu explaining Srimad-
Bhágavatam to the students.

We thauk Gauráuga Priya Prabhu for iuspiriug us with his meticulously

prepared study guide for Bhagavad Gita aud the Lirst Canto of Srimad-
Bhágavatam. Special thauks to Balarám Sakti Prabhu who systematically
taught the Second Canto several times at Bhaktivedánta Vidyápitha.

We are also grateful to Radhesyám Prabhu, Radhikávallabh Prabhu,

Revativallabh Prabhu aud Nimailila Prabhu for their eucouragiug iuputs aud
timely guidauce iu preparing this book. Our heartfelt thauks to the eutire Tulsi
Books team for publishiug this book. It is uot possible to name all the devotees
at Govardhan Lco Village for supportiug our study of Srimad-Bhágavatam at
Bhaktivedánta Vidyápitha aud thus iu the making of Bhágavata Subodhini.
With földed palms we seek their hlessiugs to coutiuue our service to Srila
Prabhupáda aud his missiou.

- Bhaktivedánta Vidyápitha
íiíMMMMMMM

CONTENTS

^ About Bhaktivedánta Vidyápitha 6

Ahout Bhágavata Subodhini 10

Ahout the First T w o Cantos 16

^ Snmad-Bhágavatam Canto 1 Overview

Verse-hy-verse Overview with Flowcharts 19

^ Srímad-Bhagavatam Canto 2 Overview

Verse-hy-verse Overview with Flowcharts 125

Articles on Special Verses

Acaryas' explanations on Select verses 177

^ Thematic Compilations
Cross sectional Overview of Specific Themes 199

^ Appendix
Character portrayals, Krsna's Names, Analogies 247
 Bhágavata Subodhini iJTft'*2*TÍ-^^^

A B O U T BHAKTIVEDÁNTA VIDYÁPÍTHA

On May 2 1 " 1969, His Divine Grace A . C . Bhaktivedánta Swámi Prahhupáda

arrived at New Vrindában, West Virginia, U.S.A, on his first visit to the
mountain ásram. This ástam was the first farm community of the luteruatioual
Society for Krsna Consciousness iu the West. Srila Prabhupáda had uumerous
ideas aud desires ou how to develop this community to be a replica of
Vriudáhau iu India. Having left Vrindában iu 1965 to spread the glories of
Lord Krsna, Srila Prabhupáda now set forth to mauifest Vrindában - aud the
spirit of loving devotional service - iu all parts of the world.

"I am so glad to learn that one gentleman is going to open an

ásram in the West Virginia, and he has secured a big tract of
land, 320 acres, and I wish that this tract of land may be turnéd
into New Vrindában. You have New York, New England, and so
many "New" duplicates of European countries in the VSA; why
not import New Vrindában in your country?"

(Letter to Hayagriva, 17^ March 1968)

Srila Prabhupáda shared this vision for New Vrindában with his disciples ou
various occasions. Iu his letters to Hayagriva, Kirtauáuda aud few others
duriug 1968 through 1973, Prabhupáda emphasized several times ou the
various vitai aspects of the farm community, uamely - Cow protection,
Sustaiuable Agriculture (produciug own food), Simple Village Life (Plaiu
living, High thiukiug - saving time for spiritual advaucemeut), A place of
Pilgrimage (a replica of Vriudáhau, with all major temples aud kunds), A Place
& ' i r ' S * T Í 'í&^^ About BVVP

of Higher learning (Rüpanuga Vidyapitha and Theistic school) and ultimately

a place for people to develop their love for Krsna.

Focusing ou the education aspect, Srila Prabhupáda wrote to Aniruddha ou 4 *

February 1969, about his desire for a well-established system of education
specifically dedicated to sastric study or the study of the Vaisnava literatures.
"...We can start a theological school also, along with a boys primary school.
Our theological school will regularly teach our published books, such as
Bhagavad-gitd As It Is, Srimad-Bhagavatam, Teachings of Lord Caitanya,
Nectar of Devotion, Brahma Samhitá, and Krsna. We wish to hold
examinations and award titles such as Bhaktisástri, Bhakti-vaibhava, and
Bhaktivedánta. The whole program will continue for seven years..."

Desiriug to implemeut this vision of Srila Prabhupáda, His Holiuess

Rádhauátha Swámi Mahárája directed I S K C O N Chowpatty to begiu a farm
community called Govardhan Eco Village ( G E V ) , iu 2003, focusing ou the
ahove-meutioued vitai aspects. Siuce its iuceptiou iu 2003, G E V has made
steady progress iu the areas of cow protection aud orgauic farming. I u 2009,
G E V began its fuU-scale focus ou the development of a retreat center which is
succesfuUy ruuuiug now. Iu the receut years, Govardhan Eco Village iuitiated
the repiicatiug of Vriudáhau forest aud gained local as well as iuteruatioual
popularity. The education aspect at G E V iucludes - the activities of L N H O
School for the uuder-previleged rutai children, aud the rutai outreach
programs couducted iu over 30 villages arouud G E V . l u 2012, Bhaktivedánta
Vidyápítha has been established at G E V as au addition to ISKCON
Chowpatty's traiuiug program for the uewly joiued mouks.

Bhaktivedánta Vidyápitha is a two-year full time study course for resideut

devotees. It covers the systematic study of Srimad-Bhágavatam aud Sri
Caitanya Caritámrta translated aud commeuted by Srila Prabhupáda. Iu
addition, commentaries by ácáryas like Srila Visvauátha Cakravarti Thákura
are also referred to enrich the understanding of the students. The course is
based ou a '5S' model as described below aud helps to provide a wholesome,
all round development of a sincere practitioner of Bhakti, as per its vision aud
missiou statemeuts.
 Bli.igav.it.i

VISION

Inspiring and inculcating Vaisnava qualities and a mood of selfless

service in the followers of the International Society for Krsna
Consciousness, by creating a strong sástric foundation for their
spiritual lives.

MISSION

Assisting the devotees in understanding the glorious

contribution of Srila Prabhupada's books, by systematically
studying them and contemplating practical ways for application
of their teachings through an effective educational framework
as envisaged by the Gaudiya Vaisnava parampará.

SEVA
(Behaviour
(Service)
and dealings)

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c2lir'Ő«TÍ í!^^^ About BVVP I
The Svádhyáya aspect, involves five elements -

a. Sravanam (Hearing) - Daily classes are conducted progressing verse by

verse along with discussions on the purports. Special seminars covering
important topics for character development such as leadership,
Vaisnava dealings, etc. are orgauized ouce a mouth.
b. Mananam (RecoUectiou) - Daily closed book tests are couducted based
ou the previous day's coverage of the syllabus to eusure the students'
regular study. I u addition, a weekly review is orgauized to recap the
week's study.
c. Nididhyásanam (Coutemplatiou) - Vidyápitha studies also iuclude a
chauuel to express one's gathered learning iu the form of open book
essays aud assigumeuts. Students are required to sift through the Canto
lookiug for commou themes, or elaboratiug ou a uotable phrase based
ou what they have studied aud learut.
d. Pathanam (Recitatiou) - No Vedic iustitutiou is complete without
recitatiou of scriptural verses. At Bhaktivedánta Vidyápitha, students
daily recite select verses from the ou-goiug section of the Bhágavatam.
e. Kirtauam (Speakiug) - The students are also traiued iu commuuicatiou
skills aud impromptu speech aud thought, by askiug them to present ou
various topics or themes at regular iutervals.

Sadhana involves the standard spiritual practices iu I S K C O N such as the

morning program. Ou the other hand, Sevá consists of voluntary work iu the
farm, such as serviug cows or facilitatiug guests. Students are eucouraged to
study iu groups, work iu teams for projects aud this streugtheus the Sanga
elemeut. The Sadácára aspect involves the overall practice of the other four
elements, grooming the student's interpersonal skills, aud eucouragiug one's
dealings based ou respect, gratitude aud iuterdepeudauce for mutual growth
and susteuauce.

Bhaktivedánta Vidyápitha has been a dream come true for many devotees who
desire to study the Bhaktivedánta Purports. Iu sight of this, au ouliue course
had been made available, where students cau study at their conveuieuce.
 Bhágavata Subodhini ^ I O ^ ^ ^ Í ^ I M Í M I M Í ^ ^

A B O U T BHÁGAVATA SUBODHINÍ

Srimad-Bhágavatam has earned its novelty amongst the modern philosophers,

theologians and historians alike due to the unprecedented efforts of His Divine
Grace A . C . Bhaktivedánta Swámi Prabhupáda, the Founder Acharya of the
luteruatioual Society of Krsna Consciousness ( I S K C O N ) . He persoually
uudertook the herculean task of translating aud providing commentary iu
English - of this volumiuous masterpiece - which was origiually tendered iu
the Sauskrit lauguage. He had uuveiled to the Euglish-speakiug world the
secrets of the Vedic Culture that focused ou perfectiug the humán form of life.
The elité scholars of the 70's were blessed with such a volumiuous preseutatiou
of the Srimad-Bhágavatam that they took to sctutinizing its work aud content.
Iu fact, many uuiversities aud colleges across the United States had iucluded
this work iu their academic libraries.

Having beguu his society iu the Bowery quarter of New York City,
Bhaktivedánta Swámi delivered daily classes ou the Bhágavatam where most of
his audieuces were the beatuiks of the couuter culture - foudly kuowu as the
hippies. They took to the illumiuatiug radiauce of the Bhágavatam aud while
haskiug iu its spleudor; the hippies began to turn a new leaf. Society witnessed
their chauge iu character, appearance aud behavior. Who were ouce a thoru iu
the social body of New Yorkers, the hippies, had now become full-fledged
coutributiug memhers of the society. Bhaktivedánta Swámi uucauuily called
them "the happies." This uuique dual class appreciatiou from extrémé euds of
the social strata aud au iucredible effect ou au iudividual's persona is rarely
observed with any normál book or literature; but the Bhágavatam had that
poteucy.
fl^éí^^ií '^l^^^^ About the Series ^^^
V^'^f^J^Ss^z V^'^^—Yí^- t^'í^—JzSA^" " ^ ' ' ^ í i ^ ^ s ? . -
BHÁGAVATAM COMPARED TO LORD'S BODY
Srimad-Bhágavatam is a classic that is able to churn out eudless life lessous,
iuspiratiou, philosophical knowledge aud more importautly the purpose of life.
Its glories are limitless aud it presents the tatest knowledge about the ideutity,
nature aud character of the Supreme Creator, the Supreme Lord Sri Krsna.
The Srimad-Bhágavatam has twelve cantos, which represeut the different limbs
of the trausceudeutal body of the Supreme Lord.
pádau yadiyau prathama-dvittyau trtiya-türyau kathitau yad-ürü
nábhis tathá pancama eva sastho bhujántararii dor-yugalath tathányau
kanthas tu rájan navamo yadiyo mukháravindam dasamah praphullam
ekádaso yasya laldta-pattam siro'pi tu dvádasa eva bháti
tant ádidevam karuná-nidhdnam tamdla-varnam suhitávatáram
apára-sarhsára-samudra-seturh bhajdmahe bhágavata-svarüpam

"The first and second cantos of the Bhágavatam are Sri Krsna's lotus feet.
The third and fourth cantos are His thighs. The fifth canto is His navel.
The sixth canto is His chest. The seventh and eighth cantos are His arms.
The ninth canto is His throat. The tenth canto is His beautiful lotus-face.
The eleventh canto is His forehead. The twelfth canto is His head. I bow
down to that Lord, the ocean of mercy whose color is like that of a tamála
tree and who appears in this world for the welfare of all. I worship Him as
the bridge for crossing the nnfathomable ocean of material existence. The
Bhágavatam has appeared as His very Self." [Padma Purdna]

SRÍLA PRABHUPÁDA'S EMPHASIS O N SYSTEMATIC S T U D Y

Srila Prabhupáda compared Bhágavatam study with takiug darsau of the deity
of Lord Krsna, which is doue gradually from Lord's lotus feet to the lotus face.
He emphasizes a step-by-step study of the Bhágavatam iu his preface to
Srimad-Bhágavatam: "Srimad-Bhágavatam begins with the definition of the
ultimate source. It is a hona fide commentary ou the Vedáuta-sütra hy the same
author, Srila Vyasadeva, aud gradually it develops into uiue cantos up to the
highest State of God realizatiou. The only qualification oue ueeds to study this
great book of trausceudeutal knowledge is to proceed step hy step cautiously aud
uot jump forward haphazardly as with au ordiuary book. It should be goue
 Bhagavata Suhodhinl ^Wj^^MM^K^^^MM^^EM
through chapter by chapter, oue after auother. The readiug mattét is so arrauged
with its origiual Sauskrit text, its English trausliteratiou, syuouyms, translation aud
purports so that oue is sure to become a God-realized soui at the end of fiuishiug
the first uiue cantos."

ÁCÁRYAS' UNPARALLELED CONTRIBUTION

The Vedic Eucyclopedia, Srimad-Bhagavatam, like au ocean, is expausive with

its uomiual aud pheuomeual subject matters aud deep iu its spiritual aud
philosophical insights, making it a text for both research aud relish by many.
Srila Prabhupáda meutious iu his purport to the first verse of Srimad-
Bhágavatam: "...there is uo doubt about the authority of the Bhágavatam.
Within the past five hundred years, many erudite scholars aud ácáryas like Jiva
Gosvámi, Sauátaua Gosvámi, Visvauátha Cakravarti, Vallabhácárya, aud many
other distiuguished scholars eveu after the time of Lord Caitanya made
elaborate commentaries ou the Bhágavatam. Aud the serious studeut would do
well to attempt to go through them to better relish the trausceudeutal
messages."

Most verses of the Bhágavatam are given descriptive commentaries by various

Gaudiya-vaisnava ácáryas. Amongst them is the esteemed commeutator Srila
Visvauátha Cakravarti Thákura. H i s explanations are devotional, relishiug,
logical, highly regarded iu the study circles of Bhágavatam, aud are often
quoted iu the Bhaktivedánta purports. He is well kuowu for giviug couuectious
between verses aud chapters, presenting the conversations aud prayers iu au
iuterestiug dialogue mauuer aud giviug positive iuterpretatious to the
blasphemous words of demous directed towards the Lord aud His devotees.
Uusurprisiugly therefore, the various liuks between verses, sections, chapters
aud eveu cantos, aud additioual iuformatiou that are preseuted iu Bhagavata
Subodhini, fiúd their major source iu the Sárártha darsiui commentary of
Cakravarti Thákura.

B H Á G A V A T A S U B O D H I N Í aims at helpiug the reader to relish studying or

readiug through the Srimad-Bhágavatam. Origiually, this book was a part of
the study material for the students at the Bhaktivedánta Vidyápitha iu
Govardhan Lco Village. The teachers aud students also coutributed to various

Tl^úf_ ^^l'^zE^Szz-' t^-£z£dz£z!!r *'^-^ff'Jz£zZ-'^^£f£^£zf- '^^^'"•^J^lff- "•^^•í'G'íkvcJ*. vWvcI*

mmMKmmmW. About The Series

content materials that are presented in this book, based on their years of study
aud understanding of the Bhágavatam. Cousideriug the value of their work,
aud the assistauce it cau provide for uumerous readers of Srimad-Bhágavatam,
the school has beguu to make it available to the devotee community at large.

Regular readers of the Bhágavatam might often have the experience of -

hecomiug lost iu the multitudes of conversations aud flashbacks; challeugiug to
keep track of the various personalities aud episodes mentioned; complicated
techuical aspects like creation, Universal form aud time etc. Because of this,
readers tend to read selective sections or pastimes from Bhágavatam rather
than eudeavoriug for a systematic approach. Having taken into consideration
all these academic anomalies that iuhibits oue from fully delightiug iu the
wouders of the Bhágavatam, Bhágavata Subodhini presents a systematic,
thought provokiug yet caudid aud lucid study guide based ou the works of
Srila Prabhupáda aud Srila Visvauátha Cakravarti Thákura.

Therefore, anyone who hasu't eveu heard of the Bhágavatam cau read through
Bhágavata Subodhini aud develop au interest iu the origiual mauuscript.
However, this book is uot meant to be a replacemeut for a detailed study of
Bhágavatam, but a complemeut for devotees, students aud curious readers. It is
therefore advised that oue simultaueously refer to the Bhágavatam while going
through this book, aud study Bhágavatam with the assistauce of Bhágavata
Subodhini. We hope that this attempt to sérve the Vaisnava community would
be pleasing to all the Vaisnavas. The following is a brief descriptiou of the
various features of Bhágavata Subodhini.

OVERVIEW

This section provides a verse-hy-verse syuopsis of each chapter of a canto,

preseuted iu sections, highlightiug the import of the verse as well as liuks
between verses, sections aud chapters wherever available from the
commentaries of the ácáryas. The couteuts of each chapter are depicted iu a
flow chart iu the begiuuiug so that the reader may appreciate the eutire chapter
at a glancé. Somé vitai verses of each chapter are also iucluded iu the flow, aud
somé sections are preseuted iu a table or chart formát for the easy
understanding of the readers.
 Bhagavata Subodhini

ARTICLES O N SPECIAL VERSES

This section is dedicated to an in-depth and comprehensive analysis on a

particular verse or a string of vitai verses, based on the commentaries of
Vaisnava ácáryas. Whether just a siugle verse or a section of verses, the ácáryas
have allowed us to better appreciate them by their thorough understanding.
These verses cau be cousidered as jewels that are found ou the oceau's floor
aud the ácáryas, our guides, who help us iu accessiug them.

THEMATIC COMPILATIONS

This section consists of multiple promiueut themes that are present iu the
specific cantos of Srimad Bhágavatam. The objective of this section is to make
the readers appreciate the cross sectional overview ou a specific theme revealed
iu various chapters of a canto, iu addition to iuspiriug oue to study the
Bhágavatam from various augles. These compilations are based ou the analysis
aud research of many devotees as a part of their study at the Bhaktivedánta
Vidyápitha.

APPENDIX

The extensive lists of refereuce material from the Bhágavatam cantos are
preseuted iu this section. Uulike the Thematic Compilations, these materials
are more or less direct iu nature with little or uo analysis like the names of
Lord Krsna aud analogies. Also, quick overviews of somé crucial characters
that appear throughout the Cantos are preseuted. This section aims at
providing au iuterestiug, quick yet extensive refereuce guide.

NOMENCLATURE

T o keep the readiug of Bhágavata Subodhini relatively simple, we've used the
uomeuclature of 'SB' to represeut Srimad Bhágavatam aud ' C C for 'Srí
Caitanya Caritámrta.' Also, the referencing for verses is given iu the standard
"canto, chapter aud verse uumber" formát. [Lxample: 1.2.6 refers to Srimad
Bhágavatam, Canto Oue, Chapter T w o , Verse Six; aud 1.2.6 P represents
Purport of 1.2.6]. References to other books would be stated distinctively.

We humbly bow down to all the Vaisnavas aud seek their hlessiugs that this
book - with all its faults iu preseutatiou, lauguage aud grammar - is able to
 About The Series

inspire one to study Srimad-Bhágavatam. Srila Prabhupáda had quoted the

following verse iu his iutroductiou to the Bhágavatam; with faith that this
hook-form of Lord Krsna will briug light into the darkuess of Kali-yuga aud
dissipate the ignorance iu our hearts.

tad-vág-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
námány anantasya yaso 'nkitáni yac
chrnvanti gdyanti grnanti sddhavah

" O u the other hand, that literature which is full of descriptions of the
trausceudeutal glories of the name, fame, forms, pastimes, etc., of the
unlimited Supreme Lord is a different creation, full of trausceudeutal
words directed toward briugiug about a revolutiou iu the impious lives
of this world's misdirected civilization. Such trausceudeutal literatures,
eveu though imperfectly composed, are heard, suug aud accepted by
purified meu who are thoroughly honest." (1.5.11)

We pray that our humble attempt iu presenting this book pleases Srila
Prabhupáda, the ácáryas aud the Vaisnava community.

- Bhaktivedánta Vidyápitha Team

 Bhágavata Subodhini ^^M^KMMMMM^Í^MM^Í

A B O U T T H E FIRST T W O C A N T O S

The first two cantos of the Srimad-Bhágavatam correspond to the lotus feet of
the Supreme Lord. Therefore oue should approach the Bhágavatam with
humility aud sincerity, owing to its trausceudeutal nature by first studying
these two cantos. Oue will gradually develop au understanding of the nature
aud spirit of the iudividual living being aud the Supreme Absolute Truth. With
that iu consideration, a Mahá-purána like Srimad-Bhágavatam is said to have
ten topics of discussiou. This is clearly preseuted iu the Second canto.

atra sargo visargas ca sthánarh posanam ütayah

manvantaresánukathá nirodho muktir dsrayah
In the Srimad-Bhágavatam there are ten divisions of statemeuts regarding the
following: the creation of the universe, subcreation, planetary systems,
protection by the L o r d , the creative impetus, the chauge of M a n u s , the science
of G o d , returning home, back to Godhead, liberation, and the summum
bouum. [SB 2.10.1]

However, it is further mentioned that the ultimate purpose of all the first uiue
topics is to glorify the tenth topic, which is the ásraya-tattva or summum
bouum (Lord Krsna). Thus Srimad-Bhágavatam has been prepared to explaiu
Krsna or the science of Krsna. It concludes that Lord Krsna is the ultimate
source of all energies, aud the very word Krsna means just that.

dasamasya visuddhy-artharh navándm iha laksanam

varnayanti mahdtmánah srutenárthena cánjasd
T o isolate the transcendence of the summum bouum, the symptoms of the rest
are described sometimes by Vedic iufereuce, sometimes by direct explauatiou,
aud sometimes by summary explanations given by the great sages. [SB 2.10.2]

Srila Jiva Gosvámi meutious iu his Tartva Saudarbha that the ásraya-tattva is
very much iudicated iu the first two cantos of Srimad-Bhágavatam as follows -
Wéí*l*tÍ Wér€^iÍ W
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About This Edition
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in the first three chapters of the First Canto, through the questions of the sages
of Naimisaranya aud the auswers by Süta GosvamT, aud more explicitly iu the
third chapter (1.3.28 ete cd 'msa...), aud iu the couversatiou between Narada
Muni aud Vyasadeva from the Fourth to Sixth chapters. Iu the Second Canto
also, the Absolute Truth as Lord Sri Krsna is highlighted iu the Catuh-sloki.

Somé scholars argue that the first two cantos are uot a part of Srimad-
Bhágavatam based ou the following reasous: First canto is uot a part of
Bhágavatam, as Sukadeva Gosvámi speaks from the Second canto onwards.
Second canto is uot a part, because Sukadeva Gosvámi gives the defiuitious of
ten topics (sárga, visarga...) at the end of second canto. Thus they thiuk that
the ten topics actually start from the Third canto, aud the first two cantos are
métely au iutroductiou. They eveu thiuk that the ten topics are dealt with
sequeutially from the Third to the Twelfth cantos.

However, Srila Jiva Gosvámi has explaiued that the ten priucipal topics of
Srimad-Bhágavatam are found within each of the twelve cantos. He also says
that oue should uot try to assigu each of the ten topics to a particular canto.
Nor should the Srimad-Bhágavatam be artificially iuterpreted to show that it
deals with the topics successively. The simple fact is that all aspects of
knowledge important to humán beings, summarized iu the ten categories
mentioned above, are described with various degrees of emphasis aud analysis
throughout the Srimad-Bhágavatam. (SB 12.7.9-10 Purport)

Srila Jiva Gosvámi also states that a Mahá-purána presents ten topics aud if the
first two cantos of the Bhágavatam describe uoue of these topics, then the
Bhágavatam would have only ten cantos, aud that would also meau that
Srimad-Bhágavatam has less than the stipulated eighteeu thousaud verses.
According to Jiva Gosvámi, the first two cantos discuss at least sárga, visarga,
posana aud certaiuly ásrayá as described above. This opiuiou is coufirmed by
Srila Sridhara Svámi, oue of the esteemed authorities ou Srimad-Bhágavatam.

Iu this editiou of the Bhágavata Subodhini, the first aud second cantos of
Srimad-Bhágavatam are preseuted iu a simple aud lucid mauuer to assist the
reader iu understanding these cantos. Lspecially the second canto that
describes the process of creation, secoudary creation, universal form etc is
preseuted iu a simplified mauuer with tables aud charts will be better
appreciated by the readers.
mmMKmwm3WKmMmmm$

SRÍMAD B H Á G A V A T A M

CANTO 1 OVERVIEW

j"

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 Canto 1

jwy^Am\

SRÍMAD BHÁGAVATAM

A
CANTO 1 AT A GLANCÉ

1.1.1 Defines Absolute Truth;

1.1.2 Glories of Srimad-Bhágavatam; 1.1.3 Invites
humanity to taste the sweetness of Bhágavatam

A 1 : T o develop love
Q 1 : W h a t is highest
of God through
good? (1.1.9)
Bhakti (1.2.6,7)

Q 2 : Essence of all A 2 : Devotional

r \ scriptures (1.1.11) service [1.2]
Part A (1.1-3)
Sages of A 3 : T o reclaim
Naimisaranya ask Q 3 : Purpose of
people in the mode
six questions to Süta Krsna's appearance
of goodness (1.2.34,
(1.1.12)
Gosvámi and he 1.3.28)
answers them
Q 4 : Purusavataras A 4 : Explained in
(1.1.'17) 1.2.30-33, 1.3.1-5

Q 5 : Lilavataras
A 5 : Explained in 1.3
(1.1.18)

Q 6 : W h e r e did
religion take shelter A 6 : Took shelter of
after Krsna's Srimad-Bhágavatam
disappearance? (1.3.43)
(1.1.23)
 Canto 1 At A Glancé

A1(1.4-7) Vyasadeva's ^
Q1. History of dissatisfaction, Nárada requests |
Srímad- Vyasadeva to directly glorify Lord's !
Bhagavatam activities [Narada's life], Vyasadeva i
(1.4.3) compiles Srimad-Bhágavatam and j
teaches to Sukadeva Gosvámi i

'While answering"
Q2, Süta
Events leading to
describes, 1.8:
Mahárája
Kunti's prayers,
Pariksit's birth
1.9: Bhísma
(1.7-11:
passing away,
Asvatthámá
1.10-11: Lord's
punished,
departure from
A2: Birth Pariksit saved in
Hastinapura and
(1.7-12) Uttará's womb)
entrance into
Dvaraka)
1.12: Pariksit's^
Sages again ask Birth and
about Pariksit's Brahmanas
birth 1.12.2 describe his
Q2. Birth future qualities j
PartB and
(1.4-19) activities of
In 1.4 Sages ask Pariksit 1.13: Vidura ^|
four questions. returned back to
Süta Gosvámi Hastinapura and
1.13-15: Events preached to
answers them in leading to
1.4-19. Dhrtarástra.
enthroning of Retirement of
A2: Pariksit Dhrtarástra
Activities
(1.13-17) 1.16-17: 1.14-15: Krsna's
Pariksit's rule disappearance.
and punishment Pandavas
Q3. Why did of Kali retirement,
Pariksit give
Yudhisthira
up everything
enthroning
to sit on the A3(1.18-19): Pariksit
bank of Pariksit cursed by
Ganges? Srhgi and
(1.4.10) Pariksit's
repentance and
his renunciation j

Q4. How Sukadeva^ A4(1.18-19): Pariksit was cursed

Gosvámi was by Srngi, he renounced and sat
perceived in on the bank of Gatigá. Sukadeva
Hastinápura and How Gosvámi arrived there, all sages
did his meeting with honored him , ignorant ceased
Pariksit happen? following him. Pariksit asked
(i.4.6-8) questions to him.

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 Canto 1 Overview
L 7**". ti &'tiy

1.1. QUESTIONS BY T H E SAGES

1: Definition of Absolute
Truth

2: Glories of Srímad-
1-3: Prelude Bhagavatam, Actual
religion

3: Invitation to relish
Bhágavatam

4: Sages assemble for

sacrifice to satisfy Lord
4-8: Sages glorify Suta
and devotees
1 . 1 . Questions Gosvámi
by Sages 5-8: Offered seat to Süta |
Gosvámi and glorified |
him

9-23: Sages describe Kaliyuga people

condemned state of
affairs of Kaliyuga people
—j Eagerness to hear
& ask six questions
expressing their
eagerness to hear Six questions
 1 - 3 : INVOCATION A N D PRELUDE T O SRÍMAD-BHÁGAVATAM

1: Defines Krsna as the Absolute Truth (sambandha)

oth namo bhagavate vdsudeváya
1. janmddy asya yato Primeval cause of all causes of creation,
maintainance and destruction of the manifested universes.
2. anvaydd itaratas cdrthesv abhijnah —>• directly and indirectly conscious of
all the manifestations.
3. svardt fully independent.
4. tene brahma hrdd ya ddi-kavaye —+ first imparted the Vedic knowledge
unto the heart of Brahma.
5. muhyanti yat sürayah Even the great sages and demigods are placed into
illusion
o tejo-vdri-mrddm yathd —>• as one is bewildered by the illusory
representations of water seen in fire, or land seen on water.
6. vinimayo yatra tri-sargo 'mrsd Only because of H i m do the material
universes, temporarily manifested by reactions of three modes, appear
factual.
7. dhdmnd svena sadd nirasta-kuhakam eternally existent in the
transcendental abode, which is forever free from illusion.
o satyam páram dhimahi I meditate on that Absolute Truth.

2: Glorifies Srímad-Bhágavatam (abhidheya) & Defines actual religion

This Bhágavatam (srimad-bhdgavate) {'atra - here in' is repeated thrice]...
1. dharmah projjhita-kaitavo completely rejects materially motivated
religion (Dharma, Artha, Káma and Moksa).
2. paramo —>• propounds highest truth.
3. nirmatsardndth satdm vedyam is understandable by devotees who are
pure in heart (non-envious).
4. vdstavam vastu distinguishes highest reality from illusion.
o sivadam —>• for the welfare of all.
5. tdpa-trayonmülanam uproots three-fold miseries.
6. mahd-muni-krte —>• is compiled by Vyásadeva [in maturity] is sufficient for
God realizatiou.

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 o kim vá parair What is the need of any other scripture?
7. Isvarah sadyo hrdy avarudhyate Supreme Lord is established within his
heart at once.
o krtibhih susrüsubhis tat-ksandt —> As soon as one attentively and
submissively hears Srimad-Bhágavatam.
3: Sweetness of (prayojana) Bhágavatam: Invites expert and thoughtful men,
to relish Srimad-Bhágavatam, the mature fruit of the desire tree of Vedic
literatures that became tastier by the touch of Sri Sukadeva Gosvámi's lips.
nigama-kalpa-taror galitam phalam
suka-mukhdd amrta-drava-sarhyutam
pibata bhagavatam rasam dlayam
muhur aho rasiká bhuvi bhdvukdh

4 - 8 : SETTING T H E SCENE FOR THE SAGES' INQUIRES

4: Once in Naimisáranya, great sages headed by Saunaka Rsi assembled to

perform a thousand years sacrifice.
5: All the sages performed morning duties, offered vyásásana to Süta Gosvámi
and inquired with great respect.
6-8: Qualifications of Süta Gosvámi
6: Y o u are free from vice (anagha), well versed (adhitdni) in scriptures,
Puránas, histories {purdndni setihdsdni, dharma-sdstrdni), and you explained
(dkhydtdni) them also.
tvayd khalu purdndni setihdsdni cdnagha
dkhydtdny apy adhitdni dharma-sdstrdni ydny uta
7: Y o u know knowledge of Vyása and other sages.
8: Y o u are submissive (snigdhasya) and gentle (saumyasya) and hence gurus
endowed you with favors. Therefore you speak to us.

Verse Word Meaning

6 Anagha Freed from all vices
6 Ákhydtdni, adhitdni Explained as well read
7 Veda-viddm sresthah Eldest learned Vedántist
8 Saumya Pure and simple
Snigdhasya Submissive
 1.1. Questions by the Sages 25

9-23: T H E SIX Q U E S T I O N S O F T H E SAGES

9: Question 1 - What is the absolute and ultimate good for people in generál?
10: Qualities of Kali Yuga: Less lifespan [alpáyusah), quarrelsome, lazy
(mandáh), misguided (sumanda-matayah), unlucky (manda-bhágyáh), always
disturbed (upadrutáh).
práyenálpáyusah sabhya kaláv asmin yuge janáh
mandáh sumanda-matayo manda-bhágyá hy upadrutáh
11: Question 2 - Lxplain the essence of all scriptures for the good of all living
beings.
12: Question 3 - Why did the Lord appear in the womb of Devaki as the son
of Vasúdévá?
13: Sages are eager to know about Lord Krsna. Lord comes for the good and
upliftment of the jivas.
14: Lven unconsciously chanting the holy name of Lord Krsna frees one from
material entanglement
ápannah samsrtim ghoráth yan-náma vivaso grnan
tatah sadyo vimucyeta yad bibheti svayarh bhayam
15: Devotees of the Lord sanctify those who come in touch with them
immediately, whereas the waters of the Ganges can sanctify only after
prolonged use.
yat-páda-samsrayáh süta munayah prasamáyandh
sadyah punanty upasprstdh svardhuny-dpo 'nusevayá
16: Who in Kaliyuga can be delivered without hearing the virtuous glories of
the Lord?
17: Question 4 - Describe about the Lord, who performs adventures in His
various incarnations (Purusavataras) [according to Srila Jiva Gosvámi].
18: Question 5 - Narrate the transcendental pastimes of the Lord's multi-
incarnations (Lilávatáras).
19: No satiation in transcendental subject matter.
L i n k 17 -+ 20: We want to hear Lord Krsna's pastimes especially.
20: Láger to know about how Sri Krsna along with Lord Balaráma played like
a humán being.
 Canto 1 Overview gCC^TíÍ^ITfc^T^^^^
21: We assembled here on the pretext of sacrifice - only to hear at length
about Lord Krsna.
22: We met you - captain of ship to cross the ocean of Kali, only by our good
fortune.
23: Question 6 - Whom the religious principles have taken shelter after Lord's
departure?
 1.2. Divinity and Divine Service
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1.2. DIVINITY A N D D I V I N E SERVICE

1-4: Offers obeisances

1-7: Suta Gosvami's 5: Glorifies sages' questions

reply
6-7: Answers to Q1 & Q 2
(asked in 1.1.9 and 11) |
8-10: OccupationaT duties and their I
goai i
11: Three features of the Absolute Í
Truth I
12: Realizing Absolute Truth hy
8-15: Only Bhakti is^ devotional service
to be gained 13: Devotional service is the only
purpose of varnásrama
14: So, hear, glorify, remember and
r worship the Lord
1.2. Divinity 15: Remembrance cuts karma knots.
& Divine Who won't hear?
Services
16-20: Sraddha to Prema
16-22: Bhakti
progresses 21-22: Conclusion: All
transcendentalists perform Bhakti
23-25: Visnu is to he worshiped
among Gunávatáras
2 3 - 2 9 : Only Krsna
is to he sérved A
q
26-27: Rejecting Demigod worship

28-29: Essence of all processes is

Vásudeva
3 0 - 3 3 : Answer to Purusavataras - Lord in material
Q4 in 1.1.17 world

34: Answer to Q 3 Incarnations appear to reclaim pure

in 1.1.12 souls

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 canto 1 Overview ^MMM^MMMM^Í
1 - 5 : SRÍLA S Ü T A G O S V Á M Í ' S R E P L Y B E G I N S W I T H O B E I S A N C E S

1: Fully satisfied with the questions, Süta Gosvámi thanked them and
attempted to reply.
2-3: Qualifications of Sríla Sukadeva Gosvámi
2: Sukadeva Gosvámi can enter the hearts of all. When he left home without
undergoing any reformatory ceremonies, his father cried in separation and only
the trees echoed.
3: Suka's mercy - Obeisances to Sukadeva Gosvámi, who is the spiritual
master of all and compassionate to materialists, thus spoke this cream of Vedic
scriptures after his personal assimilation.
yah svánubhávam akhila-sruti-sáram ekam
adhyátma-dipam atitittrsatáth tamo 'ndham
satnsárindm karunaydha purdna-guhyam
tarh vydsa-sünum upaydmi gurum munindm
4: Obeisances to Nara-náráyana R s i , Sarasvati (Spiritual couuterpart) and Srila
Vyásadeva.
5: Only questions related to Lord Krsna are capable of benefitting all, and
completely satisfy the self.
munayah sddhu prsto 'ham bhavadbhir loka-mangalam
yat krtah krsna-samprasno yendtmd suprasidati

6 - 7 : SÜTA GosvÁMí ANSWERS SAUNAKA RSI'S

FIRST A N D S E C O N D Q U S E T I O N S (ASKED IN 1 . 1 . 9 & 1 1 )

6: Supreme occupation [paro dharma] for all humanity is that by which men
can attaiu unmotivated and uninterrupted loving devotional service unto
the Lord.
sa vai pumsdm paro dharmo yato bhaktir adhoksaje
ahaituky apratihatd yaydtmd suprasidati
7: By Bhakti unto Lord Krsna, one immediately acquires causeless knowledge
and detachment from the world.
vdsudeve bhagavati bhakti-yogah prayojitah
janayaty dsu vairdgyam jndnarh ca yad ahaitukam
 8 - 1 5 : O N L Y B H A K T I IS T O B E G A I N E D T H R O U G H T H E P E R F O R M A N C E
O F ONE'S WORK

8: Why is Varnásrama Dharma not paro dharma? - Occupational duties are

useless labor if they do not provoke attraction for the Lord's messages.
dharmah svanusthitah purhsdm visvaksena-kathdsu yah
notpddayed yadi ratim srama eva hi kevalam
9: Liberation and not material gain is the goal of all occupational
engagements.
10: Maintaining healthy life, one should inquire only about Absolute truth and
nothing else (sense gratification).
11: Absolute Truth is perceived in 3 phases as Brahman, Paramátmá and
Bhagaván
vadanti tat tattva-vidas tattvam yaj jhdnam advayam
brahmeti paramdtmeti bhagavdn iti sabdyate
12: Process to realize Absolute truth: The seriously inquisitive sage, equipped
with knowledge and detachment, realizes Absolute Truth by devotional service
in terms of what he has heard from the Vedánta-sruti.
tac chraddadhdnd munayo jndna-vairdgya-yuktayd
pasyanty dtmani cdtmdnam bhaktyd sruta-grhitayd
13: T o please the Lord is the only purpose of Varnásrama.
14: By any means, focus on devotional service (hearing, glorifying,
remembering and worshiping).
tasmdd ekena manasd bhagavdn sdtvatdm patih
srotavyah kirtitavyas ca dhyeyah püjyas ca nityadd
15: Glories of Lord's message: With sword in hand, intelligent men cut
through the binding knots of reactionary work [karma] by remembering the
Personality of Godhead.
yad-anudhydsind yuktdh karma-granthi-nibandhanam
chindanti kovidds tasya ko na kurydt kathd-ratim
 Canto 1 Overview mMmímmBmmMmm
1 6 - 2 1 : BHAKTI PROGRESSES

16: Sraddha, Sádhu sanga, Bhajana kriyá - Sérve great souls because such
service gives taste for hearing.
susrüsoh sraddadhdnasya vdsudeva-kathd-rucih
sydn mahat-sevayd viprdh punya-ttrtha-nisevandt
17: Anartha Nivrtti- Lord helps sincere soul and cleanses his heart.
srnvatdm sva-kathah krsnah punya-sravana-kirtanah
hrdy antah stho hy abhadrdni vidhunoti suhrt satdm
18: Nisthá - T w o effects of regular Bhágavata sevá
1. Destroys all anarthas
2. Gradually, loving service is established as an irrevocable fact
nasta-prdyesv abhadresu nityam bhdgavata-sevayd
bhagavaty uttama-sloke bhaktir bhavati naisthiki
19: Ruci, Ásakti - Lffect of lower modes disappear; the devotee in goodness
becomes happy.

Service to devotees (16) sraddhá(16)

Affinity to hear (16)

sadhu-sahga (16)
Paramátmá cleans the heart of material
desires (17)
hhajana-kriyá (16)
r Loving service is established as an
I irrevocable fact (18)
anartha-nivrtti )
Effect of lower modes disappear (19) 117)

16-21: Bhakti
Established in goodness, and becomes nisthá (18)
progresses
happy (19) |

Mind is eniivened by devotional service ruci (19)

(20) j
Gains positive scientific knowledge Ö P ásakti (19)
Personality of Godhead (in liherated
stage) (20)
hháva (20)
Knot of heart pierced, misgivings cut,
chain of fruitive action terminated, sees
self as master prema (20)

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•tSlRSTÍ 1.2: Divinity And Divine Service 1

20: Bháva and Prema - T w o effects after being established in pure goodness
1. Mind is eniivened by devotional service.
2. Gains positive scientific knowledge of Supreme Personality of
Godhead.
21: Liberation from fruitive bondage and perfect enlightenment.
22: Even in sadhana bhakti, there are no difficulties - all transcendentalists
have been tendering devotional service to Lord Krsna, with great delight,
because such devotional service is enlivening to the self.
ato vai kavayo nityam bhaktim paramayá mudá
vdsudeve bhagavati kurvanty dtma-prasddanim

2 3 - 2 9 : L O R D K R S N A IN R E L A T I O N T O H I S V A R I O U S EXPANSIONS

L i n k : In the previous section glory of Bhakti is defined. In this section glory of

Bhagavdn as the topmost object of worship is established.

23-25: The worship of Brahma, Visnu and Siva

23: Lord accepts three qualitative forms as Brahma, Visnu and Siva. Of these,
humans derive ultimate benefit from Visnu (form of goodness).
24: Passión is better than ignorance. Goodness is best of three because it helps
to realize the Absolute truth.
Analogy: of wood, smoke and fire.
25: Whoever follows great authorities, who has rendered devotional service
unto the Lord, is also eligible for liberation.

26-27: Worship of other demigods

26: Those who are serious about liberation are - nonenvious, respect all, reject
demigod worship and worship Visnu only.
27: Desiriug material benefits, those in modes of passión and ignorance
worship demigods.
L i n k : "But Pitrs and devatds are said to be worshippable in the Vedas. What is
wrong with their worship?" - Because the Vedas have their purpose as
Vdsudeva.
 I canto 1 Overview ^^^KW^^^M^MM^MM
28-29: Essence of all processes is Vásudeva
• Ultimate object of Vedas - Sri Krsna.
• Purpose of sacrifice - to please H i m .
• Yoga - for realizing H i m
• Fruitive activities - rewarded by H i m only
• He is supreme knowledge
• Austerities - are performed to know H i m .
• Religion [dharma] is loving service unto H i m .
• He is the supreme goal of life
vdsudeva-pará vedd vdsudeva-pard makhdh
vdsudeva-pard yoga vdsudeva-pardh kriydh
vdsudeva-param jndnarh vdsudeva-pararh tapah
vdsudeva-paro dharmo vdsudeva-pard gatih

3 0 - 3 3 : A N S W E R T O Q U E S T I O N 4 ( A S K E D IN 1 . 1 . 1 7 ) : L O R D K R S N A
MANIFESTS MATERIAL W O R L D BY E X P A N D I N G IN P U R U S A V A T A R A S

L i n k : hord Visnu is the origin of all demigods.

30: Káranodakasáyí Visnu - In the beginning of material creation, Vásudeva
created the energies of cause and effect.
31: Garbhodaka-sáyí and Ksirodaka-sáyi Visnu - Lord personally enters this
universe as if He is one of the created beings.
32: Although one. He pervades all things as Supersoul, just as fire permeates
wood.
33: Supersoul helps the living entity to enjoy the effects of three modes by the
subtle mind.
34: Answer to Question 3 (Asked in 1.1.12) - Thus Lord maintains all planets
inhabited by demigods, men and lower animals. Assuming incarnations. He
performs pastimes to reclaim those in the mode of pure goodness.

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MMKmjmmMK 1.3. Krsna is the Source of All Incarnations

y ^

1.3. K R S N A IS T H E S O U R C E O F A L L I N C A R N A T I O N S

1: Maha-Visnu-^ Ingredients for

material creation
1-5: Purusavataras 2-5: Garbhodakas'áyT Visnu—*
Brahma; Universal planetary
systems; Source of all avatáras
6-27: 22 Incarnations 26-27: But Lord has unlimited
in this Universe incarnations

28-29: Krsna is the

fountainhead of 29: Careful recitation gives relief
innumerable from miseries
incarnations
30: Virát-rűpa is imaginary

31: ignorant men impose material

conceptions on spirit

32: Spiritual form is beyond

1 . 3 . Krsna Is imaginary gross and subtle forms
the Source 30-39: Imaginary
Material forms (of 33-34: Self realization - seeing the
of All jíva and virát-rüpa); Lord and the self
Incarnations So, do Krsna-kathá &
be free from 35: Learned men describe Lord's
ignorance. glorious activities. FooIs can't know

36-38: Qualifications to know Lord

- worship favorably and
continuously with no reservation
1 39: Inquiries about the Lord invoke
Love for the Lord
40: Meant for ultimate good of
people
/
A / 41-42: Cream gí Vedic literature-
40-44: Srímad- ] j y írom Vyása to Sukadeva to Pariksit
Bhagavatam, the
literary incarnation of ^ ' 437 Like SunjCose aftP Krsria's ~
Krsna departure - gives light to the
ignorant Kali yuga people
44: Will speak as I have heard and
realized

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 Canto 1 Overview

1 - 5 : T H E ROLES O F T H E THREE PURUSA-AVATÁRAS

1: Káranodakasáyi V i s n u - Supreme Lord accepted the form of first purusa

for creating the universes from mahat-tattva and other elements.
2: Garbhodaka-sáyí V i s n u - A part of Mahá Visriu lies in waters of the
universe and from His navel, Brahmá takes birth.
3: A l l the universal planetary systems are imagined to be situated in the
extensive body of the purusa (Garbhodaka-sáyi Visnu), whose form is eternally
spiritual.
4: The devotees, with their perfect eyes, see the transcendental form of the
purusa having thousands of eyes, legs, thighs, heads, ears etc.
5: This form of Visnu is the source (nidhánaih) and the indestructible seed
(avyaya bijam) of various incarnations.

6 - 2 7 : 2 2 I N C A R N A T I O N S O F L O R D [ H E ACTUALLY HAS UNLIMITED

INCARNATIONS. (ANSWER T G QUESTION 5 ASKED IN 1 . 1 . 1 8 ) ]

No Incarnation Activity
Being situated in a vow of celibacy underwent severe
6 The Kumáras
austerities for realization of the Absolute Truth.
Enjoyer of all sacrifices Hc lifted the earth from the nether regions of the
- Bear universe.
Collected expositions of the Vedas that deal with
!8 Devarsi Narada
devotional service and inspire non-fruitive action.
Undertook severe, exemplary penances to controi
9 Nara and Náráyana
senses.
Gave an exposition of the creative elements and
10 Lord Kapila
metaphysics to Asuri Brahmana.
Dattátreya - Son of Spoke on the subject of transcendence to Alarka,
11
Atri and Anasüyá Prahláda and others [Yadu, Haihaya, etc.].
Yajna, Controlled the period during the chauge of the
12 Son of Prajápati Ruci Sváyambhuva Manu and assisted by demigods such as
and Aküti His son Yama.

mmmM^mTáKmmmfá.m'MmmK
 1.3. Krsna is the Source of All Incarnations

No Incarnation Activity
13 King Rsabha, Showed the path of perfection, which is followed by
Son of Nábhi and those who are fully sense controlled and honored by all
Merudevi ásramas.
14 King Prthu, Cultivated the land to yield various produces, thus the
prayed for by sages earth became beautiful and attractive.
15 Matsya During inundation after Caksusa Manu protected
Vaivasvata Manu, keeping him up on a boát.
16 Kürma Whose shell served as a pivot for the Mandarácala Hill,
used as a churning rod by the theists and atheists.
17 Dhanvantari Twelfth incarnation
17 Mohini-mürti Allured the atheists and gave nectar to the demigods.
18 Nrsiihha Lord bifurcated the strong body of Hiranyakasipu with
His nails, just as a carpenter pierces cane.
19 Form of a dwarf- Although willing to regain 3 planetary systems. He asked
bráhmaria - Vámana for a donation of 3 steps of land from Mahárája Bali.
20 Bhrgupati Annihilated ksatriyas 21 times being angry with them
(Parasuráma) because of their rebellion against the bráhmanas.
21 Vyásadeva, Son of Divided the one Veda into branches, seeing that the
Satyavati, Párására people in generál were less intelligent.
22 King Ráma Showed superhuman powers by controlling the Indián
Ocean and then by killing Rávana.
23 Balarama and Krsna Eradicated the burden of the world.
24 Buddha For deluding those who are envious of the faithful theist.
25 Kalki, at conjunction At this time the rulers of the earth will have degenerated
of two yuga cycles into plunderers.

26: Lord has innumerable incarnations, like rivulets flowing from the
inexhaustible sources of water.
avatdrá hy asankhyeyd hareh sattva-nidher dvijdh
yathdviddsinah kulydh sarasah syuh sahasrasah
27: Vibhütis - Powerful beings like rsis, manus, demigods, descendent of
Manu and Prajapatis are plenary portion or portions of the plenary portions.

mmwmMTáKmmmM.mm.m»m:m
 28-29: KRSfSA Is T H E I R F O U N T A I N H E A D
A N D Is T H E S U P R E M E P E R S O N A L I T Y O F G O D H E A D

28: Paribhásá-sütra of Srimad-Bhágavatam - Krsna is the Supreme

Personality of Godhead, the source of all incarnations. All these incarnations
appear when atheists create disturbance in the world.
ete cámsa-kaláh pumsah krsnas tu bhagavdn svayam
indrdri-vydkularh lokam mrdayanti yuge yuge
29: Simply by reciting the transcendental births and activities of the Lord, one
gets relief from all miseries.
janma guhyam bhagavato ya etat prayato narah
sdyam prdtar grnan bhaktyd duhkha-grdmdd vimucyate

f 2Q_^g. MATERIAL F O R M S ( G R O S S A N D SUBTLE) O F B O T H T H E

L O R D (VIRÁT-RÜPA) A N D L I V I N G BEINGS ARE A C T U A L L Y IMAGINARY

30: Virát-rüpa is a material conception of the Lord's form - It is an imaginary

conception.
etad rüpath bhagavato hy arüpasya cid-dtmanah
mdyd-gunair viracitarh mahadddibhir dtmani
31: The less intelligent impose material conceptions on the spirit.
Analogy: Cloud-dust.
32: Spiritual forms are beyond all gross and subtle forms.
33: Way to liberation - When a person experiences that he has nothing to do
with the gross and subtle forms then he is liherated.
34: Thus Lord's grace puts one in proper constitutional position - illusory
energy subsides and enlightenment takes place (mahimni sve mahiyate)
35: The learned describe births and activities of this unborn Lord, which are
unavailable in Vedas [veda-guhydni).
36: Lord is always spotless, independent, omnipotent and master of the six
senses and six opulences. Although He does creation, maintenance and
destruction. He is not affected. He is within every living being.
37: The Supreme Lord's pastimes are fully spiritual, only men with poor fund
of knowledge consider them ordinary.
t ^ í l í ' S r í j í " t^^^ 1.3. Krsna is the Source of All Incarnations

38: H o w to know the Supreme Lord? - by tendering unreserved [amáyayá),

uninterrupted (santataya) and favorable (anuvrttya) service.
sa veda dhátuh padavirh parasya
duranta-viryasya rathánga-páneh
yo 'mdyayd santatayánuvrttyá
bhajeta tat-páda-saroja-gandham
39: Süta Gosvámi congratulates the sages for transcendental inquiries.

4 0 - 4 4 : GLORIES O F SRÍMAD-BHÁGAVATAM

40: Literary incarnation of God, compiled by Vyásadeva, meant for ultimate

good of all people
idam bhágavatam náma puránam brahma-sammitam
uttama-sloka-caritam cakára bhagaván rsih
nihsreyasáya lokasya dhanyam svasty-ayanam mahat
41: Srila Vyásadeva delivered this cream of all scriptures (sarva-vedetihásánám
saram sárarh samuddhrtam) to his son (atmavatam varam).
42: Sukadeva Gosvámi gave to Mahárája Pariksit who was preparing to die.
Vyásadeva —* Sukadeva Gosvámi Mahárája Pariksit
Sukadeva Gosvámi —> Süta Gosvámi —* Naimisáranya sages
43: Answer to Question 6 (Asked in 1.1.23): Bhágavata Purána is as brilliant
as the Sun. It has arisen just after Krsna had departed to H i s own abode,
accompanied by religion, knowledge, etc. This is like the sun for the people of
Kaliyuga.
krsne sva-dhámopagate dharma-jnánádibhih saha
kalau nasta-drsám esa puránárko 'dhunoditah
44: Süta Gosvámi heard the conversation of Sukadeva Gosvámi and Mahárája
Pariksit with rapt attention and received the grace, and now he would speak
the same.
tatra kirtayato viprá viprarser bhüri-tejasah
ahath cádhyagamam tatra nivistas tad-anugrahát
so 'ham vah srávayisydmi yathddhitam yathd-mati
 Canto 1 Overview

-/AJ "lÉSlk

1.4. A P P E A R A N C E O F SRÍ N Á R A D A

1. Why, when, where, and what

about compilation of Srímad-
Bhágavatam?

2. How was Sukadeva Gosvámi

, 1-13: perceived in Hastinápura and how did
Saunaka Rsi's f he meet Pariksit?
4 questions |
3. Birth and ctivities of Pariksit

i
4. Why did Pariksit give up everything?:

Saw anomalies like deterioration and

reduced life-span in Kali yuga.
1.4. 14-25:
Appearance Vyasadeva ,i .,
Divided into four Vedas
of Srí divides Veda i
Nárada J
Compiled Mahábhárata

Began to reflect about His

dissatisfaction
26-31:
Vyásadeva's He had followed all rules.
i (dissatisfaction i
32-33: Explained Mahábhárata and knew
Nárada visits Vedas.
Vyásadeva
 1.4. The Appearance of Sri Nárada 39

1 - 1 3 : S A U N A K A RSI'S Q U E S T I O N S

1: Saunaka Rsi congratulates Suta Gosvami (Qualities of the leader of

assembly)
• vrddhah - elderly
• kula-patih - head of the assembly
• bahvrcah - learned
2: Eagerness - Relate the pious messages of Srimad-Bhágavatam.
3: Question 1 : About history of Bhágavatam, Naimisáranya and
Vyásadeva -Where did Vyásadeva get the inspiration to compile Bhágavatam?
4-8: Question 2: Ahout Sukadeva Gosvámi
4: H i s [Vyásdeva's] son was [see flow chart]
tasya putro mahá-yogi sama-drn nirvikalpakah
ekdnta-matir unnidro güdho múdha iveyate
5: Bathing naked damsels did not cover their bodies while Sukadeva Gosvámi
was passing.
6: H o w did citizens of Hastinápura recognize Sukadeva Gosvámi, who
appeared like a madman, dumb and retarded?
7: H o w did Mahárája Pariksit meet Sukadeva Gosvámi and made it possible
to hear Srimad-Bhágavatam? Why did that detached Sukadeva Gosvámi spend
seven days w i t h a K i n g and spoke Srimad-Bhágavatam?

Mahá yogi - A great devotee

sama-drk nirvikalpakah - An equibalanced monist

ekdnta-matih - Whose mind is always concentrated

in monism.
Qaulities of unnidrah güdhah- He was transcendental to
Sukadeva mundane activities.
Gosvámi
müdhah iveyate - Being unexposed, he appeared
like an ignorant person.

Made no distinction between male and female.

Detached - generally stays only long enough for a

cow to be milked.

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 Canto 1 Overview ^MMMMMMtŰ^^^K^MM^
8: Sukadeva Gosvami would stay at the door of a householder long enough for
a cow to be milked.
sa go-dohana-mátram hi grhesu grha-medhindm
aveksate mahá-bhágas tirthi-kurvams tad ásramam

9-12: Question 3 and 4: About Mahárája Pariksit

9: Question 3 - B i r t h and activities of Mahárája Pariksit are wonderful.
Please explain them.
10: Question 4 - Why did Mahárája Pariksit give up everything to sit on the
bank of Ganges and fast until death?
11: Why would a powerful and young devotee-king renounce his kingdom and
life?
12: He was free from all attachment to worldly possessions, but how could he
give up his mortal body, which was shelter for others?
sivdya lokasya bhavdya bhütaye
ya uttama-sloka-pardyand jandh
jivanti ndtmdrtham asau pardsrayam
mumoca nirvidya kutah kalevaram
13: Sages' confidence i n Süta Gosvámi: Y o u are expert in the meaning of all
the subjects, except in somé portions of Vedas, and thus you can clearly
explain the answers to our questions.

14-25: VYÁSADEVA DIVIDES V E D A

14: Vyásadeva was born of Párására and Satyavati in the third part of Dvápara
yuga.
15-16: Once he was meditating on the bank of Sarswati and had a vision of
the anomalies that will appear in Kali yuga.
17-18: Seeing the deterioration of everything material, he contemplated for the
welfare of men in all statuses and orders of life.
19: He saw the sacrifices mentioned in Vedas as a means of purification. T o
simplify it and expand it among people of Kali, H e divided one Veda into four.
20: History and authentic stories are made into separate - 5 * Veda.
 1.4. The Appearance of Srí Nárada 41

21-22: Professors of different vedas:

Professor Vedas
Paila Rsi Rg Veda
Jaimini Sáma Veda
Vaisampáyana Yajur Veda
Angira Atharva Veda
Romaharsana Puránas
23: These sages passed the knowledge to their disciples, grand disciples etc.
Thus many branches came into existence.
24-25: Compassion of Vyásadeva - T o help the less intelligent men assimilate,
he edited the Vedas and compiled Mahábhárata for stri, südras and dvija-
bandhus to help them attain ultimate goal.

2 6 - 3 1 : VYASADEVA'S DISSATISFACTION

26: His mind was dissatisfied in spite of engaging himself in working for the
welfare of all.
27: He started reflecting on the cause of his dissatisfaction.
28-31: Vyásadeva's contemplation on causes
28-29: My efforts - (i) underwent strict disciplinary vows. (ii) Unpretentiously
worshiped Vedas, guru and the altat of sacrifice. (iii) Abided by the rulings.
(iv) Exhibited the import of disciplic succession through Mahábhárata.
30: I am feeling incomplete, though I myself am fully equipped with everything
required by Vedas.
31: Catches the possible clue - may be because I have not pointed out
devotional service, which is dear to both - perfect beings and the infallible
Lord.
kifii vá bhágavata dharma na prayena nirupitáh
priyáh paramahathsánárh ta eva hy acyuta-priyáh

3 2 - 3 3 : N Á R A D A VISÍTS V Y Á S A D E V A

32-33: Vyásadeva receives Nárada muni, treating him equally as Lord Brahmá.
 1.5: N A R A D A ' S I N S T R U C T I O N S O N
SRÍMAD-BHÁGAVATAM FOR VYÁSADEVA

1-4: Narada glorifies Vyasa's works and

inquires about his despondency
1-7: Narada I
inquires and |
5-7: Vyásadeva admits his dissatisfaction, i
Vyasa responds
glorifies Nárada (like Air, Sun, Supersoul)
and inquires about his deficiency

8-9: T w o defects in Vyása's works -

insufficient glorification of Lord ii) more
emphasis on four purusárthas

8-22: Nárada 10-11: T w o categories of literature -

reveals to i) materialistic - for crow like people
1.5. Vyása the ) transcendental - for swan like people
importance of
Narada's
describing 12-16: Bhakti is only valuable asset and
Instructions Krsna's \\ other processes are condemned
on Srímad- pastimes
Bhágavatam
\
- forever
for
20-22: Instruction to Vyasa : Glorify Lord
Vyásadeva more vividly

2 3 : Service to Bhaktivedantis
23-31: Nárada y
Muni narrates " 24-29: Stages in his devotion
his past life •^ '
3 0 - 3 1 : Sages instructed on most
confidential knowledge about Lord

32-36: Process of Karma-yoga - engaging

activities in Lord's service
32-40: Nárada
advises Vyasa
37-40: Sound vibration is important -
therefore describe Lord's activities.

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 1.5. Narada's Instructions for Vyasadeva

1-7: NÁRADA INQUIRES A B O U T VYÁSADEVA'S DESPONDENCY,

AND VYÁSADEVA ADMITS DISSATISFACTION

1: Nárada sat, smiled and addressed Vyásadeva.

2: Are you satisfied by identifying with the body or the mind as objects of
self-realization?
3: Your inquiries - full, studies - well fulfilled, Mahábhárata - wonderful.
4: You have delineated impersonal Brahman fully, then why are you
despondent?
5-7: Vyásadeva admits his dissatisfaction
5: You are right. What is the root cause of my dissatisfaction? You are a man
of unlimited knowledge being the son of Brahmá.
6: You know everything mysterious and you worship the transcendental
Supreme Lord.
7: Like the Sun, you travel everywhere, and like the A i r you penetrate the
internál region of everyone. Y o u are like all-pervasive Supersoul. Please find
the deficiency in me.

8-22: NÁRADA REVEALS T O VYÁSADEVA

T H E I M P O R T A N C E O F D E S C R I B I N G L O R D K R S N A ' S PASTIMES

8-9: Narada's diagnosis - detects two defects

8: [1] Insufficient broadcasting of Lord's glories. That which does not satisfy
the senses of the Lord is cousidered worthless.
bhavatanudita-prdyam yaso bhagavato 'maiam
yenaivdsau na tusyeta manye tad darsanam khilam
9: [2] More emphasis on four purusárthas

10-11: Two categories of literature

10: [1] Materialistic literatures - saintly people consider them as the
pilgrimage place for crows.
na yad vacas citra-padath harer yaso
jagat-pavitram pragrnita karhicit

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 tad váyasam tirtham usanti manasd
na yatra hántsd niramanty usik-ksaydh
11: [2] Transcendental literatures - even though imperfectly composed, are
heard, sung and accepted by purified men.
tad-vdg-visargo janatdgha-viplavo
yasmin prati-slokam abaddhavaty api
ndmdny anantasya yaso 'hkitdni yat
srnvanti gdyanti grnanti sddhavah

12-16: Bhakti is the only valuahle asset

12: Fruitive work and knowledge of matter and spirit, devoid of devotion, are
useless.
naiskarmyam apy acyuta-bhdva-varjitam
na sobhate jhdnam alarh nirahjanam
kutah punah sasvad abhadram isvare
na cdrpitarh karma yad apy akdranam
13: Vyása's qualifications as a transcendental author - fortunare (mahd-
bhdga), perfect vision (amogha-drk), spotless fame [suci-sravdh), truthful [satya
rato) firm in vow (dhrta-vratah) —>• can thiuk of Lod's pastimes in trance, for
everyone's liberation (akhila-bandha-muktaye).
14: Whatever is described in separate vision (prthag drsa) from Lord simply
reacts and agitates the mind.
Analogy: Boát with no resting place agitated by wind.
15: People in generál are naturally inclined to enjoy, and you have eucouraged
them in that way in the name of religion.
jugupsitarh dharma-krte 'nusdsatah
svabhdva-raktasya mahdn vyatikramah
yad-vdkyato dharma itttarah sthito
na manyate tasya nivdranam janah
16: Only experts (vicaksanah) retired from material activities (nivrttitah
sukham), deserves to understand spiritual knowledge. Y o u should explain the
same to the common people through your descriptions of Lord's activities.
 17-19: Progress in Bhakti is credited forever
17: Even fali down in Bhakti does not matter; On the other hand, perfection in
one's duties without Krsna Consciousness is useless.
tyaktvá sva-dharmarh caranámbujam harer
bhajann apakvo 'tha patet tato yadi
yatra kva vábhadram abhüd amusya kim
ko vártha ápto 'bhajatám sva-dharmatah
18: All the material positions are impermanent. One should endeavour only to
revive eternal relation with the God and to go back to Godhead.
tasyaiva hetoh prayateta kovido
na labhyate yad bhramatdm upary adhah
tal labhyate duhkhavad anyatah sukham
kdlena sarvatra gabhira-ramhasd
19: Devotee does not undergo material existence like others. Lord Krsna puUs
him back.
na vai jano jdtu kathahcanávrajen
mukunda-sevy anyavad anga samsrtim
smaran mukunddnghry-upagúhanam punar
vihdtum icchen na rasa-graho janah

20-22: Instruction to Vyásadeva

20: Lxpand the supremacy of the Lord as the primeval cause (creator,
maintainer and destroyer).
21: As Vyásadeva, empowered plenary portion of Lord, You know the Lord
and should glorify H i m more vividly.
22: The infallible purpose of the advancement of knowledge culminates in the
transcendental descriptions of the Lord.
idam hi pumsas tapasah srutasya vd
svistasya süktasya ca buddhi-dattayoh
avicyuto 'rthah kavibhir nirüpito
yad-uttamasloka-gundnuvarnanam

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 Canto 1 Overview ^^^M^^K^M^MMMEMM
2 3 - 3 1 : N Á R A D A M U N I N A R R A T E S H I S P R E V I O U S LIFE

23: I was son of a maidservant, engaged in the service of bráhmanas during

four months of rainy season.
24: Mercy of devotees, service to devotees, faith and shelter of guru - M y
qualities as a boy (self-controlled, no sports, not naughty/ talkative) impelled
the impartial sages to bless me.
25: Desire for worship (spruha), bhakti, Anartha-nivrtti, Nisthá and R u c i -
Took their remnants sins eradicated —* heart purified.
26: Hearing in the association of devotees with ásakti —* taste for hearing
increased (Rati/Bháva).
27: Simply by hearing I developed attraction of love for Personality of
Godhead. By my intelligence my gross and subtle bodies are fixed on H i m .
28: During monsoon and autumn, I constantly heard Lord's pure glories. I then
developed premá, which destroys rajas and tamás.
29: I was gentle in behavior, subjugated the senses, I strictly followed them
with body and mind, all my sins eradicated, in heart I had strong faith in them.

30-31: Most Confidential Knowledge

30: As the Bhaktivedántis were leaving, who are very kind to poor-hearted
souls, instructed me in that most confidential subject.
31: I could understand the influence of Lord (creator, maintainer and
destroyer) knowing which one can teturn to H i m .

32-40: N Á R A D A A D V I S E S V Y Á S A D E V A

32-36: Process of Karma-Yoga

32: Best remediai measure for removing all troubles and miseries is to dedicate
one's activities to the service of the Supreme Personality of Godhead - Krsna.
etat sarhsücitam brahmaths tápa-traya-cikitsitam
yad isvare bhagavati karma brahmani bhdvitam
33: Analogy - Does not a thing, applied therapeutically, cure a disease, which
was caused by that very same thing?

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 'tim: 1.5. Narada's Instructions for Vyasadeva

34: Activities that ordinarily cause perpetual bondage, when dedicated to

Lord's service, destroy the tree of work.
35: Whatever work is done for the satisfaction of Lord's missiou is called
Bhakti-yoga and knowledge becomes a concomitant factor.
yad atra kriyate karma bhagavat-paritosanam
jndnarh yat tad adhinam hi bhakti-yoga-samanvitam
36: One remembers Lord Krsna while working according to the order of Lord
Krsna.
37: Let us chant glories of Vásudeva and His expansions.
om namo bhagavate tubhyam vasudevaya dhimahi
pradyumndydniruddhdya namah sankarsandya ca
38: Actual seer is he who worships Supreme Personality of Godhead, in the
form of transcendental sound representation.
39: Personal experience - Thus I was endowed with (i) transcendental
knowledge of Vedas, (ii) spiritual opulences and (iii) intimate loving service.
40: Therefore, describe Lord's activities that - satisfy hankerings of learned
men and mitigate miseries of common people. N o other way to get out of such
miseries.
 Canto 1 Overview ^^^^^^^M^^MI^^M^

1.6: CONVERSATION BETWEEN

NÁRADA A N D VYÁSADEVA

What did you do afterwards?

How did you pass your life after

initiation?
1-4: Vyásadeva Inquires
into Nárada life
How did you attain this body?

How did you remeber your past

life?

6-10: Nárada's mother bitten by

a serpant

5-19: Lord's 11-14: Life of a mendicant

(Parivrájakácárya)
appearance to Nárada
15-19: Nárada's experiences
during meditation - sees the
Lord and loses the form
1.6.
Conversation 21-22: You cannot see Me again
in this life time.
between
Nárada and \ 20-27: Lord insrructs 23-24: Lord glorifies Bhakti -
Nárada - Nárada little service also great, no
Vyásadeva follows influence of time factor

26-27: Nárada started chanting

and at the end meets death.

28: He gets a spiritual body.

29-32: Travels everywhere

28-33: Nárada's full glorifying Lord with his vina.
perfection
33: Lord appears in his heart
whenever he chants

34: Most suitable boát to cross

34-36: Nárada
material world — Constant
concludes and departs
chanting of Lord's activities
'OíJSCft ^SOíMCft ?20i3S01 ^ Conversation of Nárada and Vyásadeva

|l 1 - 4 : V Y Á S A D E V A I N Q U I R E S I N T O N Á R A D A ' S LIFE

1: Vyásadeva inquired Nárada muni.

2: What did you do after the Bhaktivedántis departure?
3: H o w did you pass your life after initiation? And how did you attain this
body?
4: H o w did you remember that which happened prior to this day of Brahmá?

5 - 1 9 : N Á R A D A SPEAKS O F T H E L O R D ' S APPEARANCE BEFORE

5: Great sages, departed for other places, and I had to pass my life in this way.
6-10: Nárada's mother bitten by a serpent
6: Since I was her only offspring, she bound me with the tie of affection.
7: She could not maintain me properly -Analogy - everyone is like a wooden
doll in the hands of a puppet master.
8: I was a child of five years; dependent on my mother's affection and had no
experience of different lands.
9: One night, while going to milk a cow, my mother was bitten by a serpent,
influenced by supreme time.
10: I took this as the special mercy of the L o r d , who always desires
benediction for His devotees, and so thiukiug, I started for the north.
11-14: Life as a mendicant (Parivrájakácárya)
11-13: Nárada travels through varieties of Lord's creation - I passed through
many towns, villages, animál farms, mines, agricultural lands, valleys, flower
gardens, nursery gardens... deep, dark and dangerously fearful forests, which
were the play yards of snakes, owls and jackals.
14: Leeling tired I took bath, drank water —+ relieved from exhaustion.
15-17: Nárada's experiences during meditation
15: Under shadow of a Banyán tree, I meditated using my intelligence as
suggested by the great sages.
16: Meditation advanced to the stage of bháva and I perceived actual presence
of the Lord.
dhydyatas carandmbhojam bhdva-nirjita-cetasd
autkanthydsru-kaldksasya hrdy dsin me sanair harih
17: Exceedingly overpowered by bappiness, every part of my body became
separately eniivened. Absorbed in ecstasy, I could not see myself and the Lord.
prematibhara-nirbhinna pulakángo 'tinirvrtah
ánanda-samplave linó nápasyam ubhayam mune
18-19: Nárada's experience of losing that form
18: Nárada was perturbed on losing that form.
19: Repeated attempts to concentrate and see that form —>• failed aggrieved
and dissatisfied.

2 0 - 2 7 : T H E L O R D INSTRUCTS N Á R A D A

20: Lord spoke to Nárada Muni, as a special gift out of His causeless mercy.
21: No more darshans in this life Y o u are incomplete in service and not free
from material taints.
22: You saw Me once - this is just to increase your desire / hankering for Me
—* more you hanker more you will be freed from all material desires.
23-24: Lord glorifies Devotional Service
23: By service of Absolute Truth (Serving M y devotees), even for a few days, a
devotee attains firm and fixed intelligence in Me and goes to spiritual world.
sat-sevayádirghayápi játá mayi drdhá matih
hitvávadyam imám lokam gantd maj-janatdm asi
24: Lven time factor cannot interrupt one's devotional service. Your
remembrance will continue even during creation and annihilation.
25: Lord stopped speaking and Nárada bowed his head in gratitude.
26-27: Nárada follows Lord's instructions until Death
26:1 repeatedly chanted Lord's holy name and fame, ignoring all formalities of
the material world, and thus traveled, being satisfied, humble and non-envious.
ndmdny anantasya hata-trapah pathan
guhydni bhadrdni krtdni ca smaran
gdth paryatams tusta-mand gata-sprhah
kdlam pratiksan vimado vimatsarah
27: In due course of time I (absorbed in Lord Krsna no attachments, freed
from all material taints), met w i t h death.
lOí^OtiiOí^CliCMji^ ^ Conversation of Narada and Vyasadeva

28-33: N Á R A D A ' S F U L L P E R F E C T I O N

28: I received a spiritual body.

L i n k : "If you have an eternal body, then why are you known to be born from
Brahmá in this Sváyambhuva-manvantara?"
29: At the end of previous kalpa, when Lord breathed at devastation, I entered
His body along with Brahmá.
30: After thousand Yuga cycles, when Brahmá woke up, I also appeared along
with ten rsis.
31: Liherated spaceman - With continuous worship and grace of Lord, I
travel outside and inside the universe with no obstacles.
32: I travel while singing the glories of the Lord playing the viná gifted by the
Lord.
deva-dattám imdrh vindrh svara-brahma-vibhüsitdm
mürcchayitvd hari-kathdm gdyamdnas cardmy aham
33: Power of chanting - Lord at once appears in my heart, as if called for, as
soon as I begin chanting.
pragdyatah sva-virydni tirtha-pddah priya-sraváh
áhüta iva me sighram darsanam ydti cetasi

34-38: N Á R A D A C O N C L U D E S His I N S T R U C T I O N S A N D D E P A R T S

34: Most suitable beat to cross material ocean - Constant chanting of Lord's
activities.
etad dhy dtura-cittdnárh mdtrd-sparsecchayá muhuh
bhava-sindhu-plavo drsto hari-caryánuvarnanam
35: Soul afflicted by lust and greed is not satisfied by astdhga-yoga and other
paths as much as it will be by direct service to Mukunda.
36: Thus 1 explained my birth and activities for self-realization.
37: Nárada Muni departed, vibrating his viná.
38: All glories to Nárada M u n i who glorifies the Lord, and thus (i) takes
pleasure himself and (ii) enlivens all the distressed souls.
 Canto i óverview "ŐfírSfA'')2^^^

#^Ci'7:7fiíf-^'^

. 7 : T H E S O N O F D R O N A PUNISHED

He saw the Lord and His external

1-7: Vyása's energy, jíva misidentifies and suffers.
meditation Miseries will be mitigated by devotional
service. Thus compiled Bhágavatam

9: Why Sukadeva Goswámí, already on

8-11: Vyása teaches the path of Self-relalization, studied -
Srímad-Bhágavatam; Bhágavatam?
to Sukadeva
Goswámí 10: Even atmáramas desire to do
devotional service

13-17: Death ot sons ot Pandavas and |

— lamentation i

1.7. Son of 18-21: Arjuna battles with Asvatthama, |

who releases Brahmastra
Drona
Punished 12-34: Arresting of
22-26: Arjuna's prayers to Krsna
AsVatthámá
27-28: Krsna responds [Act ot
AsVatthámá, Counteract with your
weapon]

^ 29-34: Arjuna arrests AsVatthámá

35-39: Krsna supports killing

40-41: Arjuna passed the test

35-58:Arguments 4224g:ivilTd^a^^^ nature b f

for killing Draupadí
AsVatthámá 49-51: Agreement and disagreement
with Draupadí

52-58: Lord's intervention and Arjuna's

action

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1 - 3 : SRÍLA V Y Á S A D E V A ' S M E D I T A T I O N A N D S A M Á D H I

1: Sri Saunaka Rsi inquired about Vyásadeva's further activities.

2: On the western bank of the River Sarasvati, which is intimately related with
the Vedas, there is a cottage for meditation at Samyáprása.
3: Srila Vyásadeva sat down to meditate after touching waters for purification.

4 - 7 : VISION OF VYÁSADEVA AND GLORIES OF BHÁGAVATAM

4: Vision of Vyásadeva - Thus he fixed his mind, in bhakti-yoga and saw the
Supreme Personality of Godhead along with His external energy, which was
under His full controi.
bhakti-yogena manasi samyak pranihite 'male
apasyat purusam pürnam mayám ca tad-apásrayam
5: Living entity misidentifies himself due to the influence of illusory energy and
suffers.
yayá sammohito jiva átmánam tri-gunátmakam
paro 'pi manute 'nartham tat-krtam cábhipadyate
6: People do not know that B h a k t i yoga mitigates material sufferings -
therefore Vyásadeva compiled Srimad-Bhágavatam.
anarthopasamarh sáksád bhakti-yogam adhoksaje
lokasydjánato vidvdms cakre sdtvata-samhitdm
7: A u r a i reception Bhakti sprouts up extinguishes soka, moha and
bhaya.
yasydm vai srüyamdndydrh krsne parama-püruse
bhaktir utpadyate pumsah soka-moha-bhaydpahd

8 - 1 1 : SRÍLA V Y Á S A D E V A T E A C H E S S R Í M A D - B H Á G V A T A M
T o SRÍLA S U K A D E V A G O S V Á M Í

8: Vyásadeva taught Srimad-Bhágavatam to Sukadeva Gosvámi.

9: Saunaka Rsi's question - " W h y Sukadeva Gosvámi, who was already on the
path of self-realization and self satisified, took trouble to study Bhágavatam?"
 Canto 1 Overview ^^M^^MMMK^Í^K
10: Süta Gosvámi's reply - Átmáráma verse - Even liherated souls are
attracted to Lord's qualities.
átmárámás ca munayo nirgranthá apy urukrame
kurvanty ahaitukim bhaktim ittham-bhüta-guno harih
11: Sukadeva Gosvámi is transcendentally powerful and also dear to Lord's
devotees - studied Srimad-Bhágavatam.

1 2 - 1 4 : S Ü T A G O S V Á M Í STÁRTS A N S W E R I N G Q U E S T I O N S A B O U T
M A H Á R Á J A PARÍKSIT ( A S K E D IN 1 . 4 . 9 )

12:1 will narrate now about Lord Krsna, Pándavas and Mahárája Pariksit.
13-14: Lnd of Kuruksetra war - Asvatthámá killed five sleeping sons of
Draupadi. Duryodhana, disapproved the heinous act, was not at all pleased.

1 5 - 1 7 : LAMENTATION FOR PÁNDAVAS' SONS

15: Draupadi, cried in distress with tears. Pacifying her, Arjuna spoke -
16: "When I present you with the head of that bráhmana, then, after burning
your sons' bodies, you can take bath standing on his head."
17: Arjuna with weapons, got on his chariot, moved out for action.

1 8 - 3 4 : ARJUNA BATTLES ASVATTHÁMÁ

18: Asvatthámá fled in fear like Brahmá fled in fear of Lord Siva.
19-20: Asvatthámá released brahmástra but he didn't know how to retract it.
21: A glaring light spreads in all directions. Seeing his own life in danger,
Arjuna addressed Lord Krsna.

22-26: Arjuna offers prayers to Lord Krsna

22: Gives fearlessness - " Y o u r energies are limitless. You can instill
fearlessness in devotees and can give liberation to those in fire of material
miseries."
krsna krsna mahá-báho bhaktánám abhayankara
tvam eko dahyamándnám apavargo 'si samsrteh

^MMMmMKmmMMmMMMm
23: Transcendental - Y o u are ddi purusa, controUer, transcendental to matter,
always situated in eternal bliss and knowledge.
24: AU merciful - Y o u execute Dharma, Artha, Káma and Moksa, though you
are beyond material energy, for the good of the conditioned souls.
25: Descends - to remove the burden of the world and benefit the exclusive
devotees.
26: I don't understand this spreading dangerous effulgence.
27-28: L o r d K r s n a responds
27: Cause - Asvatthámá helplessly released brahmástra. He doesn't know how
to retract.
28: Solution - Only another brahmástra can counteract.
29: Arjuna cast his weapon to counteract.
30-31: Effect of two brahmástras - a great circle of fire covered all outer
space and planets. All the three worlds were scorched by the combined heat.
32: As Lord Krsna desired, Arjuna at once retracted both brahmástras.
33-34: Angry Arjuna arrested Asvatthámá, bound him with ropes like an
animál, wanting to take him to military camp. Lotus eyed Lord Krsna spoke.

35-58: ARGUMENTS REGARDING T H E KILLING O F ASVATTHÁMÁ _

ü
35-39: Lord Krsna supports killing
35: " Y o u should not show mercy to a brahma-bandhu for he killed the
innocent boys while sleeping."
36: Codes of religious war -
mattam pramattam unmattam careless, intoxicated, insane
suptath bálám striyam jadam asleep, boy, woman, foolish
prapannam viratham bhitarh surrendered, devoid of chariot, fearful

na ripum hanti dharma-vit ...enemy cannot be killed by dharma vit

37: A cruel and wretched person who maintains his existence at the cost of
others' lives deserves to be killed for his own well-being.
38: Y o u have promised Draupadí.
39: He is a murderer of your family memhers. He dissatisfied his master. He is
the hurut remnants of his family. Kill him immediately.
^^^IM Canto 1 Uverview ' t A Í l T > A t H < í t^l^^^^
^^^^^IBlB 'íAzl'^f£^£z-z t^'£ff.^£ii.z '5lzl'^fdE^£^~ Ü ^ t ^ í i l ^ Z s l ? - t*zl——
L i n k : Lord Krsna tested Arjuna in dharma - Arjuna passed the test.
40: Arjuna, a great soul, did not like the idea of killing him.
41: Arjuna entrusted Asvatthámá to Draupadi at the military camp.
42-48: Draupadí's mild and gentle nature (váma-svabhává)
42: Draupadi showed him due respects, due to her female nature and her being
well behaved.
43: She could not tolerate Asvatthámá being bound by ropes. She said "Release
him, for he is a bráhmana, our spiritual master." - dharmyam

44-49: Draupadí puts forward the arguments against killing

44: Obligation to guru. - nydyyam
45: Son is considered a representative of father, Krpi is still living. - sakarunarh
46: Never insult and cause pain to the respectable order. - nirvyalikam
47: M y lord, do not make the wife of Dronácárya cry like me. - samath
48: If the kingly administrative order offends the bráhmana order and enrages
them, then that fire burns royal family. - mahat
49: Six characteristics of Draupadí's speech - Mahárája Yudhisthira
supported Draupadí's arguments which were dharmyam (religious codes),
nyáyyarh (justice), sakarunarh (merciful), nirvyalikarh (without duplicity),
samath (equal) and mahat (glorious).
50: Nakula, Sahadeva, Sátyaki, Arjuna, Krsna, ladies and others all
unanimously agreed with him.
51: Bhima disagreed.
52: Lord Caturbhuja spoke to Arjuna.
53-54: Brahma bandhu is not to be killed, but if he is an aggressor he must be
killed. Lulfill your promise to Draupadi and satisfy Bhíma and Me.
55: Arjuna satisfies contradictory orders - He severed both hair and jewel
from the head of Asvatthámá.
56: Asvatthámá lost luster and strength. He was unbound and driven out.
57: Prescribed punishments for relatíve of a Bráhmana never includes killing. It
includes (i) Cutting the hair, (ii) depriving him of his wealth and (iii) driving
away from his residence.
58: Pándavas and Draupadí, overwhelmed with grief, performed rituals for the
dead reiatives.
" 'áfírSfÍÍ"^^^^ 1 -7. The Son of Drona Punished

3 5 - 5 8 : ARGUMENTS FOR KILLING ASVATTHAMA [SUMMARY]

Brahma-bandhu - killed sleeping boys

Violated the codes of religious war

Maintenance at the cost of others' life

Krsna supports
kiiling (35-39)
Kill for his well-being

Promise to Draupadí

Assassin, dissatisfied his master

Release a brahmana (dharma)

Obligation to guru, Drona (nyaya)

Showing mercy to Krpí by sparing her son(karuna)

Arguments of
Draupadí (42-48) Never cause grief to respectable and worshipable family I
(nirvyalikarh) 1

Krpi shouldn't lament like me (samaiti)

Offense to brahmanas burns us (mahat)

Yudhisthira, Nakula, Sahadeva, Arjuna, Satyaki, Krsna - all

Others' opinions agreed
(49-51)
Bhíma disagreed

Brahma-bandhu not to be killed and if agressor, to be killed 1

i Lord's intervention : ^
- Satisfy everyone I
I and Arjuna's action ^ {
(52-58) N Arjuna severs hair and jewel of As'vatthama
 Canto 1 Overview ÍOÍÍOÍÍOíMiÍ!^^

1.8. PRAYERS BY Q U E E N K U N T Í A N D
M A H Á R Á J A PARÍKSIT S A V E D

Pándavas offered ; Everyone in grief -

water and bathed | Krsna and sages
1-6: Pacification in the Ganges pacified
of Pándavas
Krsna caused three
as'vamedha-yajhas
Miscreants died (-
performed by
Yudhisthira
Krsna prepares to |
leave for Dváraká \

Fearful Uttara runs|_ Fearful arrow - Save

for Krsna's shelter j my embryo

Affectionate
1.8. Krsna understands
7-16: Pariksit in Pándavas took
Prayers - Asvatthámá's weapons
the womb
by Queen saved brahmástra
Kuntí and Krsna covered
Pariksit 18-43: Kunti's w Krsna took
Sudars'ana to
embryo of Uttará
by His personal
saved prayers energy and
protect devotees
neautralized
Lord's acts are Brahmástra
mysterious &
infallible

Yudhisthira Couldn't be
implores departingi- convinced by
Krsna : anyone
45-52: Lord's i /
I am sinful, ignorant,!
interattion with [/
killed many, won't !
aggrieved
be relieved from |
Yudhisthira Overwhelmed by \
hell I
\ death of friends,
like a materialistic
"King's killing for
man right cause is not
sinful" - nor
applicable to me
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1-6: PACIFICATION O F T H E PÁNDAVAS

1: Pándavas along with Draupadi went to the Ganges to deliver water to their
dead reiatives.
2: Purificatory bath in the Ganges.
3: Pándavas were overwhelmed with grief.
4: Lord Krsna and sages began to pacify them by awakening them to the
platform of knowledge.
5: By Lord Krsna's grace, Mahárája Yudhisthira recovered his kingdom from
Duryodhana and his associates by killing them.
6: Lord Krsna asked Mahárája Yudhisthira to perform three horse sacrifices.
His fame spread like Indra.

8 - 1 6 : L O R D SAVES M A H Á R Á J A PARÍKSIT IN T H E W O M B

7: Lord Sri Krsna then prepared for His departure to Dváraká.

8-10: Uttará cries out for help

8: As soon as the Lord sat on chariot, Uttará came running in fear and
addressed H i m .
9: " O n l y Y o u can save..."
páhi pdhi mahá-yogin deva-deva jagat-pate
nányam tvad abhayath pasye yatra mrtyuh parasparam
10: A fiery iron arrow is coming towards me fast. Let it burn me, but save my
embryo.

11-14: Lord protects the Pándavas

11: Lord Krsna understood that Asvatthámá had released brahmástra.
12: Seeing the glaring (five) Brahmástra(s), Pándavas took their respective
weapons.
13: The Lord took up His Sudarsana disc to protect the Pándavas (although He
renounced weapons).
14: Lord Krsna, who is the Paramdtmd, covered Uttará's embryo by His
personal energy.
I Canto 1 Overview T?íir'«2»M(í
15-16: Lord has ínconceivahle powers to protect
15: Lord's energies can counteract most irresistible energies (even brahmástra).
yadyapy astram brahma-siras tv amogham cápratikriyam
vaisnavam teja ásádya samasámyad bhrgüdvaha
16: Not so surprizing! By His transcendental energy, He maintains and
annihilates all material things, although He Himself is unborn.
17: Kuntidevi the chaste devotee of the Lord, Pándavas and Draupadi
addressed Lord Krsna.

1 8 - 4 3 : KuNTíDEVí B E G I N S T O O F F E R PRAYERS T O
THE DEPARTING LORD

L i n k : You are not my nepheiv, but Supreme L o r d .

18: Kunti offers obeisances to Lord Krsna.

namasye purusam tvádyam Supreme Person, originál

isvararh prakrteh páram ControUer, beyond prakrti
alaksyath sarva-bhütdnám invisible to all jivas
antar bahir avasthitam though existing in and out

L i n k : Lord Krsna - 'If I am in and out, why nobody approaches Me.'

19: Covered by the curtain of máyá, you are invisible (like an actor) to the
fools.
máyá-javanikácchannam ajhddhoksajam avyayam
na laksyase müdha-drsd nato ndtyadharo yathd
L i n k : 'But you can see Me and praise Me, then why do you call yourself
ignorant?'
20: H u m i l i t y - Y o u descend to propagate Bhakti amongst paramahathsas.
How can a woman know You?
L i n k : Kunti - 'My brother and sister-in-law are most fortunate.'
21: Lord Krsna's relation w i t h H i s parents, others
krsndya vdsudevdya devakí-nandandya ca
nanda-gopa-kumdrdya govinddya namo namah
L i n k : 'I am also fortunate because I could see Your beautiful form.'
M^ÉMÍ^-'M^PM^^'MMMÍ^' 1 -S- Prayers by Queen Kuntí, Paríksit Saved |

22: Lord's lotus like bodily features

namah pankaja-nábháya namah pankaja-mdline
namah pankaja-netrdya namas te pankajdhghraye

23-27: Kuntídeví's personal experience of Lord's grace - The most

intimate shelter!
L i n k : 'But I am more fortunate than Devaki. You saved my sons and not her
sons.'
23: You saved Devaki from imprisonment by Kaihsa, but saved my children
from a series of constant dangers.
L i n k : Recalls the Lord's protection at various times.
24: Y o u (hare) protected us (abhiraksitdh) from

Yisdn Poisoned cake

Mahágneh Great fire (lac house)
purusdda-darsanád Cannibals (Hidimbá)
asat-sabhdyd Vicious assembly
vana-vdsa-krcchratah Sufferings in exile
mrdhe mrdhe aneka Weapons of great fighters
mahdrathdstrato in many battles.
drauny-astratas now Asvatthámá's weapon

L i n k : Dangers are great blessings to me!

25: May we have such calamities repeatedly can see Y o u repeatedly
gain release from repeated birth and death.
vipadah santu táh sasvat tatra tatra jagad-guro
bhavato darsanarh yat syád apunar bhava-darsanam
L i n k : Actually security in material world is danger

26-27: Qualification to approach the Lord

26: A man with pride of birth, power, learning or money, cannot feelingly
approach Y o u . Y o u are easily approached by the materially exhausted (have
nothing except you).
janmaisvarya-sruta-sribhir edhamdna-madah pumdn
naivárhaty abhidhdtum vai tvam akihcana-gocaram
^^^^B
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27: Lord's attachment to akincana-bhaktas and detachment to others
• Property of materially impoverished {akincana-vittdya; nivrtta-guna-
vrttaye - no wealth arising from gunas of máyá)
• Neutral to others (dtmdrámdya)
• Doesn't become angry with offenses of devotees (sdntdya)
• Liberation to monists [kaivalya-pataye)
L i n k : Lord destroys those who offend His devotees
28: Y o u are Time - destroyer of offenders of devotees. Y o u are equal, yet
ahode of conflicting qualities. (Your acts are confusing).
l ink: 'Who will decidé truth about You if there is disagreement?' - No one!
29: No one can understand Your transcendental pastimes. Y o u have no objects
of favor or envy. People only imagine that Y o u are partiak

30-31: Inconceivable nature of Lord's birth and activities

30: Your janma and karma in the form of animals, men and aquatics are
bewildering, because Y o u are aja (unborn) and akartuh (inactive).
janma karma ca visvdtmann ajasydkartur dtmanah
tiryan-nfsisu yddahsu tad atyanta-vidambanam
L i n k : Because of this, I relish Your pastimes
31: Fear is afraid of Y o u , but Y o u were fearful of Yasodá Mátá. It bewilders
me.
gopy ddade tvayi krtdgasi ddma tdvad
yd te dasdsru-kalildnjana-sambhramdksam
vaktram niniya bhaya-bhdvanayd sthitasya
sd mdrh vimohayati bhir api yad bibheti
32-35: Several opinions on Lord's hirth
32: Lord appeared [1] to glorify pious kings like Yudhisthira, [2] T o please dear
devotee Yadu (Analogy: sandalwood in Malaya hills gives fame to the hill)
kecid dhur ajath jdtam punya-slokasya kirtaye
yadoh priyasydnvavdye malayasyeva candanam
33: [3] to answer the prayers of Vásudeva and Devaki, [4] to kill asuras and
[5] for the welfare of all people.
34: [6] in response to Brahmá's prayers to diminish the trouble of
overburdened earth.
35: Real reason - [7] to rejuvenate sravana, smarana, arhdna... so that
suffering conditioned souls might gain liberation.
bhave 'smin klisyamdndndm avidyd-kdma-karmabhih
sravana-smarandrhdni karisyann iti kecana
36: Potency of Devotional Processes - qualifies one to see the Lord's lotus
feet that destroy material existence.
srnvanti gdyanti grnanty abhiksnasah
smaranti nandanti tavehitam jandh
ta eva pasyanty acirena távakam
bhava-pravdhoparamam paddmbujam

37-40: Desperately persuading the Lord for more association

L i n k : "Do you desire to leave us today?" - "1 have work at Dvdrakd." - "All
Your works are accomplished automatically (sva-krtehita)."
37: Complete dependence - Are Y o u leaving us when all kings are at enmity
with US? We have no one else to protect us.
L i n k : "But Bhíma and Arjuna are powerful. King is dharma personified and
Yddavas are your friends. You have no worries."
38: Lame and activities of Pándavas and Yadus without Y o u are like senses
without soul.
39-40: After you leave, our kingdom that is marked with the signs of your feet
will no longer glow. A l l prosperity of this land is by Your glancé.
L i n k : "If You are here, Yadus suffer, If You go -Pdndavas suffer. So..."
41: Sever my ties of family affection
atha visvesa visvdtman visva-múrte svakesu me
sneha-pdsam imarh chindhi drdhath pdndusu vrsnisu
L i n k : "Do you want Brahman realization? Why are you cutting relationship
with My devotees and thus Me?"
42: As Ganges forever flows to the sea without hindrance let my attraction be
constantly drawn unto Y o u without being diverted to anyone else.
tvayi me 'nanya-visayd matir madhu-pate 'sakrt
ratim udvahatdd addhd gangevaugham udanvati
43: Kuntidevi summarizes the glories of Lord and offers respects to H i m .
 K u n t i M a h a r a n i ' s prayers (1.8.18-43)

Lord's nature
Qualification
is Opinions on Want more
to approach Lord's birth association
inconceivable/i
Lord
bewildering

18: You are 28: You are 32: To glorify

21: Devaki 26: Akincana 37: Kings are
Supreme equal, yet pious kings
Vasudev... gocaram - envious of us
Lord existing abode of To please
are fortunate not to those - No one eisej
in and out conflicting Yadu
intoxicated can protect
qualities.
by janma,
aisvarya,
19: Invisible sruti, ári 33: To
22:1 am alsói 29: No one i 38: Fame of
covered by answere
fortunate to • can Pándavas/
curtain of prayers of
see Your understand Yadus
máyá Vásudeva,
form (lotuses 27: You. Your without You
Devaki - to
Akincana- partiality is is like senses
kill asuras,
vittáya- imagination without soul
welfare of
20: Known tb property of people
23: I am materially
Paramahams i 30: You are
more impoverished
as, not to aja, but take 39-40: Our
fortunate -
woman like birth; prosperity is
You saved 34: In
me akartuh but because of
my sons, not
response to
Devakl's 28: As time i act Your glancé
Brahmá's
You destroy prayers
offenders
24: You 31: Fear is i
protected us afraid of 35: Real
41: Sever my
from poison You, But You reason - To
ties of Family
etc are afraid of rejuvenate
affection i
Yasoda Bhakti and
help
conditioned
25: May souls
those 42: Let my
calamities mind flow
come towards You
repeatedly 36: Potency
of Bhakti - like Ganges
shows Lord's
lotus feet and
destroys
sarhsára

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44: Lord's enchanting response - Smile.

45-52: L O R D ' S I N T E R A C T I O N S W I T H A G G R I E V E D
MAHÁRÁJA YUDHISTHIRA

45: Nobody could stop the Lord from going except Maharaja Yudhisthira.
46-47: Mahárája Yudhisthira is aggrieved like a common materialistic man.
No one could pacify him.

48-52: Mahárája Yudhisthira's lamentation

48: M y heart is full of ignorance. This body, which is meant for others, has
killed many.
49: Many innocent people are killed; I will not be relieved from hell.
50: King, killing for right cause, does not get entangled, but it is not applicable
to me.
51: No material welfare act can help to atone for the sin of killing many
friends of women.
52: Atonement cannot purify: it is not possible to counteract the killing of
men by sacrificing animals. Analogy: (i) It is not possible to filter muddy water
through mud, (ii) purify a wine-stained pot with wine.
 '\ 1.9. T H E PASSING A W A Y OF BHÍSMADEVA

IN T H E PRESENCE OF L O R D KRSNA

1-8: Pandavas, Krsna, sages, devarsis,

brahmanas, kings- they all came
1-11: Bhismadeva
welcomes everyone
9: Welcomed according to time & place !
assembled at his
deathbed
jlO: Worshiped Krsria, in full knowledge of:
His glories

12: Sympathizes with sufferings

12-17: Bhismadeva i 13: Considers destiny of Kunti i

pacifies &
encourages • 14-15: influence of irreversible time í
Pandavas
L . -. i
16-17: Accept Lord's inconceivable plan !
: & follow it ;
i 18-20: Krsna is inconceivable, understood:
1 . 9 . Passing I only by mahájanas _j
18-24: Glorifies
away of 121-23: Krsna has faultless qualities. Bhakti \
Krsna's position as
Bhismadeva \ yoga reveals Him & releases devotee \
Supreme Lord
\ 24: May He walt for me at the time of
25-28: Instructions i 1 my death
to Yudhisthira on !
ruler ship
129-31: Preparation In Auspicious moments|
29-43:
r 32-42: Bhísmadeva's prayers - LefTny"!
Bhísmadeva's final
imind focus on Krsna's Pártha-sárathi formi
moments & prayers: & His activities... J
to Krsna
43: Bhismadeva attains nirvikaipa-samadhij
( / i j
44-49: Honoring ( •
Bhísmadeva's ! 47: Sages glorified Krsna & returned \
departure & events i 48: Yudhisthira consoied uncie and aunt
thereafter j

KmMMámmmmmmmmKMms V**v.
 1.9. The Passing Away of Bhismadeva

1-4: PÁNDAVAS VISÍT BHÍSMADEVA'S DEATHBED

1: Aggrieved Mahárája Yudhisthira went to the scene of massacre, where

Bhisma was lying.
2: Accompanied w i t h - Pándavas, Vyása, rsis like Dhaumya etc.
3: Lord Krsna and Arjuna also accompanied - Mahárája Yudhisthira appeared
very aristocratic.
4: Yuddhistira offered respects to Bhismadeva.

5 - 1 1 : BHÍSMADEVA W E L C O M E S EVERYONE
ASSEMBLED A T HIS DEATHBED

5-8: Great souls from all over the universe had assembled to see Bhismadeva -
Nárada, Parvata Muni, Dhaumya, Vyása, Brhadasva, Bharadvája, Parasuráma,
Sukadeva Gosvámi, Kasyapa, Ángirasa etc.
9: Bhismadeva welcomed them according to time and place [Sweet words with
hearty expressions]
10: Bhismadeva worshipped the Lord in full knowledge of His glories
(prabháva jna).
11: Pándavas sat nearby silently, overtaken by affection. Bhismadeva was also
overwhelmed by love and affection.

1 2 - 1 7 : BHÍSMADEVA PACIFIES A N D E N C O U R A G E S T H E PÁNDAVAS

tv v P

12: Bhismadeva recoUected Pándavas' sufferings and the protection by the

virtue of bráhmanas. Lord and religious principles.
aho kastam aho 'nydyyam yad yüyam dharma-nandandh
jivitum ndrhatha klistam vipra-dharmdcyutdsraydh
L i n k : "What was the suffering?"
13: Kuntidevi suffered constantly due to Pándu's death and having to raise
young Pándavas.
L i n k : What is the cause of our suffering?
14: A l l this is done by inevitable time, which controls the world along with its
protectors (Analogy: like wind controls the clouds).
sarvath kdla-krtarh manye bhavatdth ca yad-apriyam
sapdlo yad-vase loko vdyor iva ghandvalih
I Canto í Overview Í2jir'»A«lV""^^^^

L i n k : How could time attack Pdndavas who were fiiled with ddsya, sakhya and
vdtsalya for Krsna?
15: Unavoidable reverses in the battlefield in spite of perfect material and
spiritual support (in the presence of Yudhisthira, Bhima, Arjuna and Krsna).
L i n k : "So what should I conclude?" - Inevitable time represents Lord's plan.
16: No one can know the plan of the Lord [Srí Krsna]. Lven though great
philosophers inquire exhaustively, they are bewildered.
na hy asya karhicid rdjan pumdn veda vidhitsitam
yad vijijndsayd yuktd muhyanti kavayo 'pi hi
17: Accept Lord's plan and obey it by taking care of subjects.
L i n k : "But how can you say that it is all dependent on Lord and that no one
knows His plan, when He is in front of you? Can't you ask Him?"

1 8 - 2 4 : BHÍSMA GLORIFIES T H E POSITION O F L O R D KRSNA A S

L....... SUPREME PERSONALITY O F G O D H E A D

18: Sri Krsna is inconceivable...

sdksdd bhagavdn - Originál Personality of Godhead !

ádyo ndrdyanah - first Náráyana

Krsna is pumdn - Supreme Enjoyer

mohayan mdyayd lokam güdhas carati vrsnisu -

Bewilders everyone by His maya by inconceivably
moving in Vrsni family.

esa vai bhagavdn sdksdd ádyo ndrdyanah pumán

mohayan mdyayd lokarh güdhas carati vrsnisu
L i n k : One must understand these glories (confidential) by the grace of mahájanas.
19: Only mahájanas (Siva, Nárada and Kapila) know His glories very
confidentially through direct contact; yet they know Lord's activites but not
H i s intentions.
L i n k : Now, Bhisma, a mahdjana, emphasizes Lord Krsna as Supreme Personality
of Godhead and not just a material relation.

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 1.9. The Passing Away of Bhismadeva

20: Do not misunderstand the Lord to be ordinary humán. He is the Supreme

Personality of Godhead. By ignorance only you thought the Lord to be Your
cousin, friend etc.
L i n k : Doesn't becoming a messenger or charioteer (controlled by bhakti)
degrade His position? If so, how can His prema give Him real happiness?"

21-24: Further Understanding of the Nature of that Supreme Person

21: L o r d Krsna's faultless qualities
sarva-atmanah—present in
everyone's heart;
sama-drsah—equally kind to all;

Krsna is advayasya—Absolute
anahankrteh—free from material
falsé ego mati vaisamyam—free from
tat-krtam—everything done by Him material differentiation
is always
niravadyasya—freed from
all attachment

L i n k : Tathapi —> "Though it is not possible for me to be like you... Still He

mercifully came near a low person like me. It is actually to show mercy to you
(Yudhisthira) that He has come to me."
22: Although sama-drsah. He is specially inclined to devotees [came before me
on death bed].
tathápy ekdnta-bhaktesu pasya bhüpdnukampitam
yan me 'süms tyajatah sdksdt krsno darsanam ágatah
L i n k : Power of bhakti-yoga to release a devotee from material bondage and reveal
the presence of Personality of Godhead.
23: Bhakti-yoga reveals the Lord and releases the devotee from karma-bandha
at the time of death.
bhaktydvesya mano yasmin vdcd yan-náma kirtayan
tyajan kalevaram yogi mucyate kdma-karmabhih
24: May He be present before me in four handed form while I quit this body.
sa deva-devo bhagaván pratiksatdrh
kalevaram yávad idam hinomy aham
prasanna-hásáruna-locanollasan-
mukhámbujo dhydna-pathas catur-bhujah
B Canto f ö v e r v T e ^

25: (Süta Gosvámí): Mahárája Yudhisthira heard Bhisma in that appealing tone
and inquired from Bhismadeva.

PP^'ÍS^S: B H Í S M A D E V A INSTRUCTS MAHÁRÁJA Y U D H I S T H I R T ^ ^ J

26-27: Varnásrama, Dána-dharma, Rája-dharma, Moksa-dharma, StrI-dharma,

Bhagavad-dharma.
28: Occupational duties of different orders and statuses of life, citing instances
from history.

2 9 - 4 3 : BHÍSMADEVA'S FINAL M O M E N T S ^ ^ ^ ^ ^ ^ ^

29: Auspicious time of Sun's changing course into northern hemisphere

arrived.
30: The man who spoke on thousands of subjects, fought thousands of battles
withdrew his mind and focused on the Lord.
31: Effects of Bhisma's pure meditation on Sri K r s n a : He attained the state
transcendental to all matter entering the state of deep prayers.
L i n k : I give gifts of thoughts to my Lord who came at my deathbed.
32-42: Bhisma's prayers to the Supreme L o r d
32: Let me invest my thinking, feeling and willing in Lord Krsna (who has
glorious qualities). Lord is (i) sátvata-pungave -leader of His devotees and (ii)
vibhu - all-powerful.
L i n k : "What is the nature ofyour thoughts?"
33: Lord's attractive bodily features - desired by three worlds, tamála
complexion, shining yellow clothes like sun, face surrounded by locks of hair.
tri-bhuvana-kamanam tamála-varnath
ravi-kara-gaura-varámbaram dadháne
vapur alaka-kuldvrtdnanábjam
vijaya-sakhe ratir astu me 'navadyd
L i n k : Bhisma cannot give up that sweetness. Again he describes more details.
34: Chivairous mood - May I concentrate on Lord Krsna on the battlefield -
ashen flowing hair; heads of sweat; wounds of my arrows.
yudhi turaga-rajo-vidhümra-visvak-
kaca-lulita-sramavdry-alahkrtdsye
 mama nisita-sarair vibhidyamana-
tvaci vilasat-kavace 'stu krsna átmá
35: Lord was obedient to Arjuna's commands; {Link: Is He partial to Arjuna
only? - No He equally distributes mercy to everyone) Lord shortened life spans
of opposite party by H i s merciful glancé.
36: Lord eradicated Arjuna's ignorance by delivering transcendental
knowledge. May H i s lotus feet always remain object of my attraction.
L i n k 36 37 and 38: "It is said that Krsria elevates his devotee to a higher
position than His own. I saw that directly."
37: Fulfilling my desire and sacrificing H i s o w n promise, He took chariot's
wheel, ran towards me (Analogy: lion attacks elephant); dropped outer
garment.
38: May Lord Mukunda (personal feature, not impersonal) be my ultimate
destination (rushed towards me to kill).
39: May Lord Pártha-sárathi be the ultimate object of my attraction at the
time of death (He gave liberation to those who died on battlefield).
L i n k : "The prema that you desire in my charioteer pastime is in Arjuna alone.
Is Arjuna the chief among all the associates with prema?"
Now, Bhisma meditates on...
40: Lord's relation with the gopís and the exalted devotion of the gopís.
41: Worship of Lord Krsna during Rájasüya sacrifice by everyone.
42: Lord's personal form - the ultimate realization of Bhísmadeva.
43: Bhísmadeva attains nirvikalpa-samádhi.

4 4 - 4 9 : H O N O R I N G BHÍSMADEVA'S DEPARTURE
A N D T H E EVENTS THEREAFTER

44: Bhísmadeva mérged into the unlimited eternity of supreme Absolute.

45: At Bhísmadeva's departure demigods exhibited honor and recognition.
46: Funeral was performed.
47: Great sages glorified Lord Krsna with Vedic hymns and then returned to
their respective hermitage.
48: Mahárája Yudhisthira, along with Lord Krsna, went back to Hastinápura
and consoied others.
49: Mahárája Yudhisthira ruled, approved by his uncle and coufirmed by
Supreme Lord Krsna.

wm.mm.mMi'^mMmm.mm.m
 Canto 1 Overview wmfiWMMWmMW

1.10. DEPARTURE OF LORD KRSNA FOR DVÁRAKÁ

3: Rules with perfect knowledge (from

Krsna & Bhismadeva)
1-6:
Yudhisthira's «
4-5: Prosperous kingdom
kingdom

6: Happy subjects

9-14: Intensity of Krsna's attractive

7-19: Kfsna gets influence and separation
ready to depart
& its influence
15-19: Krsna appropriately honored

2 0 : Pleasing talks more attractive than

1.10 Vedic hymns
Krsna's /r 2 1 : Krsna is originál Personality of
departure
Godhead - existed before creation
for
Dvaraka 20-30: Talks of A ra v i • • u .r
ladies of i i 23-24: Devotional service is best for
Hastinápura ^ expenencing Lord s form

\
. 2 5 : Lord descends in material world to i
I punish miscreants
\ ,
26-30: Yadu dynasty, Mathurá,
Dváraká queens & gopís are all glorious

] 3 1 : Lord smiled & accepted their

greetings
31-36: Lord
proceeds to
32-36: Yudhisthira arranges defense for
Dváraká
protection, followed Krsna, and
1 returned

mtfmymwmmmmmKmmmmM
mmm. yt*\ 1.10. Departure of Lord Krsna for Dvaraka

1-6: K I N G D O M O F MAHÁRÁJA YUDHISTHIRA

1: Saunaka Rsi inquires about Mahárája Yudhisthira's rule.

2: Kuru dynasty was exhausted by the bamboo fire of anger and Lord Krsna
was very pleased by re-establishing Mahárája Yudhisthira.
3: Mahárája Yudhisthira, after being enlightened hy Bhísmadeva and Lord Sri
Krsna ruled over earth, followed by younger brothers.
4-5: Prosperous kingdom - Rain is more than needed, earth produced in
profusion, milk from fatty cow bags moistened earth. Rivers, oceans, hills,
mountains, forests, creepers and active drugs, in every season, paid their tax to
King in profusion.
6: Happy subjects - not at any time disturbed by mentái agonies, diseases,
excessive heat or cold.

7 - 8 : L O R D KRSNA G E T S READY T O DEPART

7: Lord Krsna starts for Dváraká.

8: Lord took permission of Mahárája Yudhisthira, Offered obeisances to him.
Lmbraced others and received obeisances from others. He got into His chariot.

9 - 1 4 : INTENSITY O F L O R D ' S A T T R A C T I V E I N F L U E N C E

9-10: All the devotees, unable to tolerate separation, nearly fainted.

11-12: Pándavas are intimately connected to Lord Krsna; how could they
tolerate separation?
13: Hearts were melting for Krsna on the pot of attraction. They looked at the
Lord with unblinking eyes.
14: Female reiatives struggied to controi their tears to avoid any misfortune.

1 5 - 1 9 : L O R D W A S APPROPRIATELY H O N O R E D

15: Instruments were played to honor Lord.

16: Ladies showered flowers from the top of palaces, exhibited shyness and
affection.
17: Arjuna takes up jeweled umbrella.
18: Uddhava and Sátyaki began to fan the Lord.
19: Benedictions were offered to the Lord.

2 0 - 3 0 : LADIES O N T H E R O O F T O P S OF HASTINÁPURA SPOKE O F

LORD'S GLORIES H H B Í ^ M B B B W

20: Very pleasing talks - Talks of ladies who were absorbed in the Lord's
transcendental qualities, were more attractive than Vedic hymns.
anyonyam ásít sanjalpa uttama-sloka-cetasdm
kauravendra-pura-strindth sarva-sruti-mano-harah
L i n k : Spoke in sdnta-rasa (reverence)
21: Lord Krsna is the originál Personality of Godhead who existed before
creation. A l l living beings mérge into H i m , after annihilation.
L i n k : Lord is transcendental even in creation.
22: Lord gives jivas a chance to fulfill desires and to reform - Lord
repeatedly gives material names and forms to fulfill the desires of living entity,
along with the revealed scriptures to reform them.
L i n k : But Lord is perceivable now!
23: Bhakti is the best process for reformation, purification and to experience
Lord's form.
sa vd ayath yat padam atra sürayo
jitendriyd nirjita-mdtarisvanah
pasyanti bhakty-utkalitdmaldtmand
nanv esa sattvam parimárstum arhati
24: Lord Krsna's form is most confidential. He does creation, maintainance
and destruction, but He is aloof from material world.
sa vd ayarh sakhy anugita-sat-katho
vedesu guhyesu ca guhya-vddibhih
ya eka iso jagad-dtma-lilayd
srjaty avaty atti na tatra sajjate
25: Lord descends into material world - to punish irresponsible kings, to show
mercy to the faithful and to perform wonderful activities.
Í^Í^K&^PJMMMPMÍ'^S I-IO- Departure oi Lord Krsnalor Dvaraka

26: H o w supremely glorified is the Y a d u dynasty, and how virtuous is

Mathurá, where sriyah patih, has taken birth and wandered in H i s childhood.
aho alarh slághyatamam yadoh kulatn
aho alarh punyatamarh madhor vanam
yad esa purhsdm rsabhah sriyah patih
sva-janmand cahkramariena cdhcati
27: Dváraká is more glorious than heavens - Lord Krsna, glances and favors
everyone with sweet smiles.
28: Wives of L o r d K r s n a would have performed vows, baths, fire sacrifices
and perfect worship of the Krsna to constantly relish now the nectar from His
lips [by kissing]. The gopís would often faint just by expecting such favors.
29: H o w K r s n a attained the queens - by taking them forcibly away from
svayarhvara ceremonies and after killing Bhaumásura.
30: L o r d Krsna's mercy on H i s queens - never left them and always
presented them gifts.

3 6 : LORD DEPARTS A N D PROCEEDS T O W A R D S DVÁRAKÁ

31: L o r d reciprocation - smiled, casting His glancé over them and departed
from the city.
32: Mahárája Yudhisthira arrauged four divisions of defense to accompany
the Lord.
33: Pándavas overwhelmed with thought of future separation and Lord
persuaded them to teturn to their homes.
34-35: Lord passed through various provinces to reach Dváraká.
36: He was welcomed and worshiped at the several places. Lord suspended the
journey to perform His evening rites.
 Canto 1 Overview

1 . 1 1 . LORD KRSNA'S ENTRANCE I N I G DVÁRAKÁ

1-5: [br3ri>lowr«)n(T^^ Citizens

pacified, offer presentations to self-
sufficient Lord J
6-10: Welcoming words -
1-10: Dvarakavasis Incomparable supremacy; Following
receive Krsna Lord gives success; Fortune of
seeing Him; Unbearable separation

Lord reciprocates with citizens

11-15: Dváraká Festive signs; Every house is

city described prepared for Lord's worship

16-20: CIose reiatives, prostitutes,

~T6723rLörTs " different categories of people
reciprocation to 2l-23:n<rsna honored tFem in terms
the Reception of rank & position (yatha-vidhi) &
1.11. Lord entered city
Krsna's 24-26: Lord's insatiable beauty -
Entrance into chest, face, arms, lotus feet
Dváraká 24-27: Krsna's
beauty described 27: Analogies of inconceivable
natural phenomena

28-29: Mothers headed by Devaki

28-35: Lord's
dealings with SÖ-lSTTTüeenTTnpa^^^
rejoicing, embraces, ever-fresh
experience

36: Senses unagitated by queens

36-39: 37-38: Completely unattached &

Transcendental unaffected by matter though in
Lord contact, so do the devotees

39: Even queens could not

understand Krsna
Í 'MÍ&'
l /•-iV"'"^ M
íl
' "-^ ü
1.11. Lord Krsna's Entrance into Dváraká
!. +**"~t

1 - 3 : L O R D ' S C O N C H S H E L L S O U N D D I S P E L S FEAR A N D E N C O U R A G E S
THE DEVOTEES

1: Lord heralds His arrival by H i s auspicious conchshell.

2: The conchshell was reddened by the touch of Lord's transcendental lips
(Analogy: Swan playing in midst of red lotuses)

3: Hearing the sound that threatens fear personified, citizens ran fast for
Lord's audience.

4 - 1 0 : CITIZENS W E L C O M E T H E LORD BY GIFTS AND GLORIFICATIONS

4: Citizens welcomed the Lord with their respective presentations, although

Lord doesn't need them (Analogy: Offering lamp to Sun)
5: Citizens began to speak in ecstatic lauguage.
6: Incomparable supremacy - Y o u are worshiped by all demigods; ultimate
rest for those who aspire for highest benefit of life; inevitable time cannot
exert its influence upon Lord.
7: Y o u are the creator, mother, father. Lord, well-wisher, guru and our
worshipable deity. By following in Your footsteps, we became successful.
Continue to bless us with Your mercy.
bhavdya nas tvam bhava visva-bhdvana
tvam eva mdtdtha suhrt-patih pitd
tvam sad-gurur nah paramarh ca daivatam
yasydnuvrttyd krtino babhüvima
8: It is our own good fortune to have the rare darsana of Your smiling face
again.
9: Unbearable separation - Whenever Y o u go to Mathurá or Hastinápura,
every moment is like millions of years. Our eyes become useless as if bereft of
sun.
10: Lxistence becomes difficult in separation from Y o u . How can we live
without seeing Your smiling face that vanquishes all sufferings.
Lord entered the city of Dváraká and acknowledged all their greetings.
 Canto 1 Overview

1 1 - 1 5 : CITY O F DVÁRAKÁ DESCRIBED

11-12: City of Dvaraka was protected by Vrsnis and is filled with opulences of
all seasons.
13: Festive signs - Flags, garlands, painted signs and slogans were giving
shades.
14: Cleansed and scented, auspicious seeds and fruits.
15: Every house is prepared for Lord's worship.

1 6 - 2 3 : RECIPROCATION T O T H E RECEPTION

16-17: All reiatives abandoned their activities and rushed to welcome the Lord.
18: They offered respects saturated with affection.
19: Many prostitutes assembled to meet the Lord with great eagerness.
20: Different sections of community did performances to welcome the Lord.
21-22: Lord Krsna duly honored everyone and properly greeted them in terms
of their rank and position (yatha-vidhi) —>• bowing, greeting, embracing,
shaking hands, looking, smiling, assuring, and awarding benedictions.
23: The Lord entered the city, accompanied by elderly reiatives and invalid
bráhmanas with their wives, all singing the glories of the Lord.

2 4 - 2 7 : L O R D ' S FESTIVE BEAUTY

24: Response of ladies - went up to roofs to have a look at the Lord.

25: Insatiable beauty Dvárakávásís would regularly see the infalliable Lord,
still never felt satiated. Lord's body is reservoir of all beauties.
nityam niriksamánánám yad api dvárakaukasdm
na vitrpyanti hi drsah sriyo dhámángam acyutam
26: Four aspects
Cbest sriyo niváso yasyorah Abode of L a x m i

Face pdna-pdtram mukham drsdm Drinking vessél for eyes

Arms bdhavo loka-pdldndm Resting places for demigods

Feet sdrangdndm paddmbujam Refuge for pure devotees

 1.11. Lurd KiMu's LnlMiiLt.' into Dváraká

27: Lord's beauty while walking on the road (analogies of inconceivable

natural phenomena)
sitátapatra-vyajanair upaskrtah
prasüna-varsair abhivarsitah pathi
pisahga-vásá vana-mdlaya babhau
ghano yathdrkodupa-cdpa-vaidyutaih

sitdtapatra - White umbrella arka - Sun

vyajanair - Feathered fans udupa - Moon
prasüna-varsair - Flower showers Stars
pisanga-vdsd - Yellow garments vaidyuta - Lightening

vana-mdlaya - Flower garland cápa - Rainbow

Lord's complexion Ghána - cloud

28-29: R E C I P R O C A T I O N S W I T H M O T H E R S headed by Devaki - Symptoms of

deep motherly affection, tears, embrace, milk sprang from breasts.

3 0 - 3 5 : DEALINGS W I T H THE Q U E E N

30: Meeting Wives - Lord entered His palaces, where His 16,108 wives lived.
31: Queens' response - rejoiced within their minds seeing the Lord after long
time; feeling shy.
32: Embraced L o r d - (i) within their hearts, (ii) then visually, (iii) and then
through their sons. Tried to restrain feelings, shed tears.
33: Just as goddess of fortune who is restless by nature could not quit the
Lord's feet, the queens always found the Lord's lotus feet newer and newer -
in spite of Lord's constant and exclusive presence.
yadyapy asau pdrsva-gato raho-gatas
tathapi tasydnghri-yugam navarh navam
pade pade kd virameta tat-paddc
caldpi yac chrir na jahdti karhicit
L i n k : To express the unimpeded nature of his love for the queens, another type
of activity lacking that excitement is described.
 I Canto 1 Overview W^^MM^^E^^MMM^^MMMÉ
34: Lord (the supreme enjoyer) was pacified after killing burdensome kings.
He did not participate personally, hut created hostility between them (Analogy:
wind causes friction between bamboos and fire).
35: That Supreme Personality of Godhead Krsna appeared in this planet by His
internál potency and transcendentally enjoyed with the queens (as if mundane).
L i n k : "How can Lord Krsna be beyond matter when he enjoys sense objects
with his senses?"

3 6 - 3 9 : TRANSCENDENTAL CHARACTER O F T H E SUPREME L O R D

36: Lord's senses could not be agitated by the feminine attributes of the
queens, though they could captivate even cupid or Siva. [Cupid becomes
frustrated.]
uddáma-bháva-pisunámala-valgu-hása-
vridávaloka-nihato madano 'pi yásám
sammuhya cápám ajahát pramadottamás tá
yasyendriyam vimathiturh kuhakair na sekuh
37: Lord is completely unattached and unaffected by matter. But conditioned
souls out of ignorance, speculate that Lord Krsna is one of them.
38: L o r d is unaffected by matter though in contact with it, so are the
surrendered devotees.
etad isanam isasya prakrti-stho 'pi tad-gunaih
na yujyate sadátma-sthair yathd buddhis tad-dsrayd
39: Lven queens of Lord could not understand H i m fully.

mmmmmmmmmmmmmm
 1.12. Birth of Emperor Paríksit

1.12. BIRTH OF EMPEROR PARÍKSIT

Saved in womb - birth, death & destiny after death

1-3: inquiries
about Pariksit Desire to hear about him who heard from Sukadeva
Goswámí
Perfect Krsna conscious Name & fame reached
4-6: Yudhisthira's 1 / leader higher planets
exemplary rule ? No attraction for worldly Completely absorbed in
opulence Lord's service

Lord's features in womb

7-11: Krsna
Paríksit sees Supreme Counteracted heat of
protects Paríksit
Lord in the womb Brahmástra
in womb
y Ali good signs of zodiac Lord disappears
Ceremonies
1.12. Yudhisthira arranged Gave charity -
during birth
Birth of purificatory processes bráhmanas satisfied
Paríksit
Spotless child protected
by Lord to obiige dynasty
of Yudhisthira
Will be first class devotee
116-29: Bráhmaiias Will be famous as visnu-
(indicated by Lord's
speak about ráta
personal protection)
Paríksit
Will take advantage of
Prediction of future death notice
qualities (18-29) Will submit to hearing
process
Paríksit means Examiner \
30-36: Pariksit's - for his constant í Prince developed like
growth & contemplation to search " waxing moon
Yudhisthira's who saved him in womb
sacrifice
Yudhisthira performs Krsna returns to Dváraká
horse sacrifice with Arjuna

y*fx
 I Canto 1 Overview WMMM^^I^MM^S^M
1 - 3 : I N Q U I R I E S A B O U T M A H Á R Á J A PARÍKSIT

1: Mahárája Pariksit was saved by tbe Supreme Lord in tbe womb.

2: We want to bear about bis birth, deatb and destination after death.
3: Sukadeva Gosvámi imparted transcendental knowledge unto bim.

4 - 6 : M A H Á R Á J A Y U D H I S T H I R A ' S EXEMPLARY R U L E ( P R O V I D E S A
P E R F E C T F A M I L Y B A C K G R O U N D F O R PARÍKSIT'S B I R T H )

4: Dharma-rája, Perfect Krsna Conscious leader administered (apipalad)

• pitrvad - like bis father
• ranjayan prajáh - pleasing tbe citizens
• nihsprhah sarva-kámebhyah - no personal ambition for sense
gratification.
• krsna-pádánusevayá - continuous service to Krsna.
5: yasas ca tri-divam gátam —* His name and fame reacbed bigber planets.
• As be bad sampada, kratava, lökd, mahisi, bhrdtara, mahi,
jambüdvipddhipatyam.
6: Lven beavenly denizens aspired for bis opulence (sura-spdrhd), but be bad
no attraction for it as be was absorbed in Lord's service (mukunda-manaso).

7 - 1 1 : L O R D P R O T E C T S C H I L D PARÍKSIT I N T H E W O M B

7: Cbild Pariksit, suffering from beat of brahmástra in tbe womb, saw tbe
Supreme Lord.
8: Lord's features as He appeared in womb -
angustha-mdtram 'amalam' thumb bigb
sphurat-purata-maulinam shining gold crown

apivya-darsanath syámath beautifully blackisb

tadid vdsasam 'acyutam' clotb like lightening

9: Further Features: four hands, earrings of molten gold, eyes blood red witb
fury. Moving witb club looked like sbooting star.

i{mlWMAmMMMmM(mmMM(
 1.12. Birth of Emperor Pariksit

10: Lord counteracted the heat of Brahmastra (Analogy: sun evaporates a drop
of dew).
11: Lord disappeared after saving the child.

1 2 - 1 5 : C E R E M O N I E S D U R I N G M A H Á R Á J A PARÍKSIT'S BIRTH

12: Mahárája Pariksit's birth was favored by all good signs of zodiac.
13-14: Mahárája Yudhisthira arranged for tbe purificatory process and
distributed charity to bráhmanas.
15: Being satisfied, tbe brábmanas informed tbat Mahárája Pariksit was
certainly in tbe line of Purus.

1 6 - 2 9 : B R Á H M A N A S P R E D I C T C H I L D PARÍKSIT'S F U T U R E QUALITIES

16: 'Tbe spotless cbild has been protected by tbe Lord to obiige your dynasty.'
17: Cbild will be famous as Visnu-ráta and would be a first-class devotee.
tasmán námnd visnu-rdta iti loke bhavisyati
na sandeho mahd-bhdga mahd-bhdgavato mahdn
18: Mahárája Yudhisthira inquires more confidentially about Pariksit.

No As present in
19 In maintaining all those who are born Iksvaku, S/o Manu
In following the brahminical principles, Lord Ráma
19
especially in being true to his promise
Munificent donor of charity and protector of King Sibi of the Usinara
20
the surrendered country
20 Spread the name and fame of bis family Bharata, S/o Dusyanta
Amongst great bowmen Arjuna
21 Irresistible Fire
Unsurpassable Ocean
Strong Lion
Worthy of shelter Himalaya Mountains
22
Forbearing Fartb
Tolerant Parents
 in equanimity or mina Dranrna or i uunisinira

Munificent L o r d Siva
23
1 he resort ot everyone N á r á y a n a , shelter of
Croddess of Fortune
Rv foilowinv in H i s footstens As ffood as L o r d K r s n a
í_y j J_ \uA.L\u VV 1.x XXI X X X d X W Vy X d

In magnanimity ll • L/ yX vx y-i fM*t r/X

King Kantiaeva
In religion M a h á r á j a Yayáti
In patience Bali M a h á r á j a
25
Staunch devotee of K r s n a Prahláda M a h á r á j a

26: He will be tbe father of rajarsis and cbastiser of tbe upstarts and tbe
quarrelsome.
27-28: He will take advantage of advance notice of bis deatb and will submit
to tbe bona fide bearing process.
29: Mahárája Yudhisthira rewards tbe vipras and they returned.

3 0 - 3 6 : M A H Á R Á J A PARIKSIT G R O W S A N D P E R F O R M A N C E O F Y A J N A
BY M A H Á R Á J A Y U D H I S T H I R A

30: Cbild will be called 'Paríksit' - Examiner.

31: Royal prince developed luxuriantly like moon in tbe waxing fortnigbt.
32: Mahárája Yudhisthira considered performing borsé sacrifice and desired to
collect wealth for it.
33: All brothers belped to collect sufficient ricbes from tbe nortb - left by king
Maratta.
34: Sacrifice performed and pleased Lord H a r i .
35: Lord Krsna supervised yajnas personally.
36: Lord stayed for somé time and then left for Dváraká.
 1.13. Dhrtarástra Quits Home

1.13. DHRTARÁSTRA QUITS H O M E

1-2: After hearing from Maitreya

1-6: Vidura returns
from pilgrimage 3-6: All Hastinápura residents received him:
as if they regained consciousness

8-11: Yudhisthira-Vidura conversation and '

inquiries about travels and Dvárakávásís
6-13: Reception and l ""^^7177)7.
exchange of talks r \ E H 3. vid"ura"r
I relates everything except the
news of Yadus' annihilation
14-17: Vidura's
18: Get out of here, Fear overtook you
purpose of staying
19-20: Lord as kála approached us all -
forces everyone to surrender everything
(life also)

18-28: Vidura 21-22: All your reiatives died, Symptoms of

instructs Dhrtarástra old age appeared in you

23-24: Living like a dog of Bhíma. No need

1.13. to live degraded life
Dhrtarástra
25-28: You are a krpana. You couldn't be |
Quits Home narottama, become dhlra, leave for north
29-37: Dhrtarástra,
Yudhisthira lemented and inquired Sanjaya;
Gándhárí and Vidura
Sanjaya feels cheated.
leave
41-43: Everyone is under Lord's controi -
üke cow tied by rope; playthings in the
hands of player
44-45: Separation is due to illusory
38-50: Nárada
affection. Anxiety is due to ignorance.
phiiosophically
dispels Yudhisthira's
46-47: No one but the Lord is protector
illusion (jlvo jlvasya jlvanam)
48-50: Understand Lord's mission and
patientiy follow His plan. Wait till He
finishes His duties.
51-60: Future Dhrtarástra went to Himaiayas, does
movements of uncies astáiiga-yoga, gives up body; Gándhárí
and aunt does sati and Vidura goes for pilgrimage

Í3L-áX%%
 L i n k 1.12 > 1.1.3: After describing Maharaja Pariksit's birth, Süta Gosvámi
describes events leading to Mahárája Pariksit's coronation.

1-6: VIDURA RETURNS F R O M PILGRIMAGE

1: After receiving knowledge from Maitreya, Vidura returned to Hastinápura.

2: After being established in loving devotional service of Lord Krsna, Vidura
retired from putting questions.
3-4: Mahárája Yudhisthira, Kunti and others saw Vidura and hurried towards
him (as if they regained their consciousness after a long period).
5: They exchanged obeisances and welcomed each other with embraces.
6a: They cried out of affection (prema-báspaugharh), because of anxieties and
long separation (virahautkanthya-kdtaráh).

6 - 1 3 : MAHÁRÁJA YUDHISTHIRA ARRANGES RECEPTION

A N D TALKS W E R E EXCHANGED

6b: Mahárája Yudhisthira offered sitting accommodations and a reception.

7: Reception - Vidura was sumptuously fed (bhuktavantam), given sufficient
rest (visrdntam), comfortably seated (dsinam sukham dsane). Then talks were
exchanged.
8 - 1 1 : Mahárája Yudhisthira to Vidura
8: Recalls protection - Uncle! Do you remember how you protected us? Your
partiality, like the wings of a bird, saved us from difficulties.
9: Inquires about travels - While traveling, how did you maintain yourself?
At which tirthas did you rendet service?
Link: You go to tirthas to purify them!
10: Devotees like you are verily holy places personified. Because you carry
Personality of Godhead within your heart, you turn all places into places of
pilgrimage.
bhavad-vidhá bhdgavatás tirtha-bhütdh svayam vibho
tirthi-kurvanti tirthdni svdntah-sthena gaddbhrtd
11: M y uncle, you must have visited Dváraká. Dvárakávásís always sérve the
Lord. Are they all living happily?

WM]íWPM3:mmiMMm]fMWM
 1.13. Dhrtarástra Quits Home

12-13: Vidura relates only somé things

12: Vidura related everything, except the news of the annihilation of Yadus.
L i n k : Why?
13: Compassionate V i d u r a could not stand to see the Pándavas distressed.
Therefore he did not disclose this unbearable incident.

1 4 - 1 7 : VIDURA'S PURPOSE IN STAYING

14: Vidura stayed to benefit others and especially Dhrtarástra.

15: Identity of V i d u r a (Yamarája) - Aryamá had temporarily substituted
Yamarája post.
16: Having won his kingdom and got a competent descendent, Mahárája
Yudhisthira reigned peacefuUy and enjoyed uncommon opulence.
17: {Criticism of people other than Mahárája Yudhisthira): Power of
insurmountable time overcomes the insanely attached householders.
evarh grhesu saktanám pramattanam tad-ihaya
atyakrámad avijnátah kálah parama-dustarah

1 8 - 2 8 : VIDURA CHASTISES DHRTARÁSTRA

18: M y dear rájan (sarcastic address), please get out of here immediately
[nirgamyatáfh sighram). Just see how fear has overtaken you {pasyedam
bhayam ágatam).
L i n k : Even those who can prevent the action of time also fear it!
19: Learful death cannot be remedied by anyone. Supreme Personality of
Godhead as kála has approached us all.
pratikriyd na yasyeha kutaséit karhicit prabho
sa esa bhagavdn kdlah sarvesdm nah samdgatah
L i n k : Everyone dies
20: T i m e forces everyone to surrender everything - Your wealth, honor,
children, land, home and even your own life.
yena caivábhipanno 'yam pránaih priyatamair api
janah sadyo viyujyeta kim utányair dhanádibhih
L i n k : Vidura teaches renunciation in 7 verses.

m7mmMmm.mmm.mm.^m'M
QIIIQ Canto 1 overview W^K^^Mí^^M^^^M
21: All your reiatives died - Your father, brother, well-wishers and sons are
all dead. Your body is now overtaken by invalidity, and you are living in the
home of another.
L i n k : Dhrtarástra: "1 may not die!"
Vidura: "No, You are also having symptoms of oldage."
22: Visible symptoms of old age - blind from birth, now deaf, memory
shortened, teeth are lose and coughing mucus.
23: Astonishing ürge to live - Alas, how powerful are the hopes of living
being to continue his life. Y o u are living like a household dog of Bhima.
24: There is no need to live a 'degraded life' and subsist on the charity of those
whom you tried to kill and insult.
25: Krpana - Despite your unwillingness to die and live at the cost of honor,
death is approaching you.
26: D h i r a (undisturbed) - one who goes to a remote place and freed from all
obligations, quits his material body when it has become useless.
gata-svdrtham imarh deharh virakto mukta-bandhanah
avijndta-gatir jahydt sa vai dhira uddhrtah
L i n k : The best of men however prepares his remedy before old age.
27: Narottama - Man who awakens and understands, either by himself or
from others, the falsity and misery of material world and thus leaves home and
depends fully on Supreme Personality of Godhead residing within his heart.
yah svakdt parato veha jdta-nirveda dtmavdn
hrdi krtvd harirh gehdt pravrajet sa narottamah
L i n k : You have not become a narottama. Therefore become a dhira, before the
time comes.

2 9 - 3 7 : DHRTARÁSTRA, G Á N D H Á R Í A N D VIDURA LEAVES

A N D MAHÁRÁJA YUDHISTHIRA LAMENTS

29: Power of association of a Sádhu - Dhrtarástra firmly convinced by

introspective knowledge, broke strong familial connections and set out on the
path of liberation.
30: Gentle and chaste Gándhárí, followed her husband (at her own risk) to
Himaiayas which are the delight of sannyásis (nyasta-danda-praharsarh).
 1.13. Dhrtarástra Quits Home 89

31: Maharaja Yudhisthira discovers their departure - After performing the

morning duties, he could not find his uncies and aunt.

32-34: Mahárája Yudhisthira asks Sanjaya

32: Where is our uncle, who is old and blind?
33: Where is Vidura and Gandhari? Being afflicted at death of their sons did
they drown in Ganges? I am ungrateful.
34: Favors experienced - When my father, Pándu, feli down, these two uncies
gave US protection from all kinds of calamities.
35: Sanjaya was too disturbed to speak because of compassion and mentái
agitation.
36: Sanjaya tries to respond by pacifing his mind by intelligence.
37: Sanjaya feels cheated by the great souls.

3 8 - 6 0 : N Á R A D A M u N i SHATTERS M A H Á R Á J A Y U D H I S T H I R A ' S
LAMENTATION A N D ILLUSION

38: Bhagaván Nárada appeared and was properly welcomed.

39-40: Mahárája Yudhisthira to Nárada Muni

39: I do not know where my two uncies and ascetic aunt have gone.
40: Y o u are like a captain of a ship in a great ocean and you can direct us to
our destination.

41-50: Nárada Muni first phiiosophically dispels Mahárája Yudhisthira's

illusion
L i n k : Nárada appeased Yudhisthira, 'You cannot prevent separation.'
41: Everyone is under Lord's controi [yad isvara-vasam jagat). He is the
leader of all. He only brings them together and disperses them.
L i n k : Two examples to support verse 41.
42: (i) Analogy: C o w bound by rope similarly our unavoidable binding by the
Lord's orders (Vedas).
yathá gávo nasi protás tantyárh baddhás ca dámabhih
vdk-tantydm ndmabhir baddhd vahanti bálim Isituh
 Canto 1 Overview W^MMMMMMMMMMMMM^:MMÉ
43: (ii) Analogy: Player sets up and disperses playthings by His own sweet
will similarly Lord's Supreme will brings men together and separates them.
yathá kridopaskaránáth sarhyoga-vigamáv iha
icchayá kridituh syátáth tathaivesecchayá nrnám
44: Feelings of separation are due to illusiory affection only, whatever may
be your philosophy (monisom/ dualism/ soul/ no soul/ one is soul or body or
neither or both).
45: A n x i e t y is due to ignorance - give up! Y o u are now thinking of how they
(helpless poor creatures) will exist without you.
46: No one but L o r d is the only protector. H o w can one already in the jaws
of the serpent (influence of kála, karma guna) protect others?
kála-karma-gunádhino deho 'yam pánca-bhautikah
katham anyáths tu gopdyet sarpa-grasto yathd páram
L i n k : "What about Dhrtardstra's maintenance? What about the danger of
animals?" - Lord provides for everyone's maintenance.
47: Anyway, by generál law, one living being is the food for other. "Weaker
is the subsistence of the strouger."
ahastdni sahastdndm apaddni catus-paddm
phalgüni tatra mahatdnt jivo jivasya jivanam
L i n k : You said everything depends on Lord. But here you said body depends on
time, karma etc!!
48: Do not get distracted, focus on the Lord only - He manifests Himself by
different energies and is both within (Paramdtmd) and without (guru, sddhu,
sdstra).
L i n k : Where does this person with such powers exist? — In Dváraká.
49: Understand the Lord's mission - He acts in the guise of all-devouring
time [kdla-rüpa], descended to eliminate the envious.
50: Patientiy follow Lord's plan without distraction - wait and live till the
Lord finishes the rest of His duties (i.e., annihilation of Yadus).

imKmMmimWmMMmmmmm.
'^^MM^MMMM^^^^ 1.13. Dhrtarastra Quits Home |

51-60: Nárada Muni reveals the future activities of Dhrtarastra,

Gár.dhárí and Vidura

51-52: D h r t a r a s t r a , his w i f e and hrother have gone to H i m a l a y a s .

53: O n the banks at Saptasrota, D h r t a r a s t r a is n o w engaged i n beginning
astáhga-yoga by bathing three times daily, by performing the A g n i - h o t r a
sacrifice w i t h fire and by d r i n k i n g only w a t e r .
54: A b s o r p t i o n i n the Snpreme purifies and protects.
55: D h r t a r a s t r a w i l l amalgamate his gross a n d subtle elements into mahat-
tattva, a n d w i l l realize his qualitative oneness w i t h the Supersoul a n d thus
elevate to the spiritual s k y .
56: D o not try to get D h r t a r a s t r a back - H e is n o w beyond the attraction of
anything matériái, o n the p l a t f o r m of nirguna.
57: N o need of funeral also - because Dhrtarástra's body w o u l d b u r n itself by
mystic power.
L i n k : "/ will go and bring back Gándhári!"
58: D o n ' t w o r r y of aunt also - Gándhári w o u l d undergo sati rites (most
perfect for a w o m a n ) .
L i n k : "/ will go and bring Vidura back."
59: V i d u r a , being affected w i t h delight and grief, w i l l then leave that place for
pilgrimage.
60: Nárada M u n i ascended. M a h á r á j a Y u d h i s t h i r a kept his instruction i n his
heart and w a s freed f r o m a l l lamentations.
 Canto 1 OverView '^íj^X^MMMMMMMM^^EM^

1 . 1 4 . T H E DlSAPPEARANCE O F L O R D K R S N A

1-2: Arjuna did not return from

Dváraká
1-10: Yudhisthira
3-4: Inauspicious symptoms
suspects Krsna's
observed
dísappearance
, 5-6: Yudhisthira telis Bhima about
I his suspicions

11-21: Bad omens In body, animals, pahcabhutas,

experienced cows, bulls, deities

22-24: Yudhisthira's
Arjuna's dejected appearance -
suspicions are
Yudhisthira inquires Arjuna
supplemented by

25-33: Indirect Sürasena, Vasudeva's wives,

1.14. The inquiries (about Ugrasena & associates,
Dísappearance welfare of Yadu Pradyumna, Aniruddha, sons of
of Lord Krsna Dynasty) Krsna, Srutadeva, Uddhava...

34-38? Dírecf ] 34: Is Krsna enjoying in Sudharma

inquires & assembly?
glorification Krsna 35-38: About Balarama, Krsna's
and His influences ; wives and Yadu heros
39-41: Health, Disrespect,
Unfriendly words, threats, failure
to protect
i'42: Contacted bad woman, faile?
39-44rABout
to properly treat deserving
Arjuna's personal
woman
welfare [10 causes
üidejection] 42-43: Defeat by inferior, denied
i to dine with deserving,
1 unpardonable mistake

44: Krsna's dísappearance?

 1.14. The Disappearance of Lord Krsna

L i n k 1.13 —> 1.14: Narada asked Maharaja Yudhisthira to wait till the
dissapperence of Lord. Süta Gosvámi describes the reaction of Pdndavas at the
disappearance of the Lord.

1-10: MAHÁRÁJA YUDHISTHIRA SUSPECTS

T H E DISAPPEARANCE O F L O R D KRSNA

1: Arjuna went to Dváraká for two reasons:

• T o see the Lord and other friends.
• T o hear about His next program of work.
2: Arjuna did not return for few months and Mahárája Yudhisthira
experienced fearful inauspicious omens.
3-4: I I I omens observed by Mahárája Yudhisthira
• Directions of eternal time changed.
• Irregularities in seasons.
• People were greedy, deceitful and adopted foul means of livelihood.
• Even friends cheated each other.
• Misunderstanding between father, mother, sons...
• Even couples quarreled.
5: Mahárája Yudhisthira spoke to Bhima.
6: I sent Arjuna to know Lord Krsna's program.
7: Seven months passed, he has not yet returned.
8: Is the Lord going to quit H i s earthly pastimes, as Devarsi Nárada
indicated? Has that time already arrived?
9: Because of Lord's mercy, we got opulences, wives, lives, victory over
enemies etc.
10: Many omens are foreboding danger in the near future by deluding our
intelligence.

m A m w . m m . m . m K m : m w M m m ' M . m m
 Canto 1 Overview
mMmmwfim'ijmmimMm
't.

1 1 - 2 0 : FURTHER B A D O M E N S EXPERIENCED B Y MAHÁRÁJA YUDHISTHIRA

Omens in Indication

Left side of my body, thighs, arms and eyes are quivering

11 Body
Heart palpitations due to fear

Jackal crying at sunrise, vomiting fire;

12
Dogs barking at me.
Animals
Cows are passing at my left; Asses are circumambulating
13
me; Horses are weeping
Pigeons are like the messenger of death; Shrieks of owls and
14 Birds
their rival crows make my heart tremble

15 Smoke in sky; Mountains throbbing; Cloudless thunder

16 Wind blew violently; Clouds raining blood

Sun's rays declining; Stars appear fighting;
17 Panca-bhütas
jivas appear to ablaze

Rivers, tributaries, ponds, reservoirs and the mind are all

1R
perturbed; Butter no longer ignites fire
Calves do not suck the tits of the cows; N o r do the cows
19 Cattles
give milk; BuUs take no pleasure in pasturing grounds.
Seem to be crying in the temple, lamenting and perspiring.
Deities
They seem about to leave
20
A l l the cities, villages, towns, gardens, mines and hermitages
Places
are now devoid of beauty and happiness

21: World was fortunate to be marked with Lord's lotus footprints. These signs
indicate that this will no longer be. (Mahárája Yudhisthira's suspicion).

2 2 - 2 4 : MAHÁRÁJA YUDHISTHIRA'S SUSPICIONS A R E

SUPPLEMENTED BY ARJUNA'S APPEARANCE

22: While Mahárája Yudhisthira was observing the inauspicious signs, A r j u n a

returned from Dváraká.
.''"•NM.'*"
 1.14. The Disappearance of Lord Krsna

23: Arjuna's dejection was unprecedented -head down, tears from lotus eyes.
24: Seeing Arjuna pale and anxious, Mahárája Yudhisthira questioned him in
the midst of friends.

2 5 - 3 3 : MAHÁRÁJA YUDHISTHIRA M A K E S INDIRECT INQUIRIES T O

ARJUNA ( A B O U T WELFARE O F YADUS)

25: Are our friends and reiatives of Yadu family passing their days in
happiness?
26: Are grandfather, maternal uncle Vásudeva and his younger brothers all
doing well?
27: Are his wives and their sons and daughters-in-law all happy?
28-29: Are Ugrasena, Hrdika, Krtavarmá, Akrüra, Jayanta, Gada, Sárana and
Satrujit all happy? H o w is Balaráma?
30: H o w are Pradyumna, Aniruddha, are they faring well?
31: Are all the chieftain sons of Lord Krsna, along with their sons, all doing
well?
32-33: Also, Srutadeva, Uddhava, Nanda, Sunanda... Are they all doing well?
Do they, who are all eternally bound in friendship with us, remember our
welfare?

3 4 - 3 8 : MAHÁRÁJA YUDHISJHIRA DIRECTLY INQUIRES A N D GLORIFIES

L O R D KRSNA A N D H I S INFLUENCES

34: Is Lord K r s n a , the Supreme Personality of Godhead, protector of cows and

bráhmanas, and affectionate to His devotees, enjoying Sudharma assembly at
Dváraká Puri surrounded by friends?
bhagaván api govindo brahmanyo bhakta-vatsalah
kaccit pure sudharmáydm sukham dste suhrd-vrtah
35-36: Lord and Balaráma are stay in the ocean of Yadu dynasty for welfare,
protection and progress of eutire universe. And Yadus, being protected by
Lord's arms, are enjoying life like the residents of the spiritual sky.
mangalaya ca lokdnam ksemaya ca bhavaya ca
dste yadu-kuldmbhodhdv ddyo 'nanta-sakhah pumdn

mwBmmjmmMmBmmMKm'mMm
 Canto 1 Overview 'í,

yad bdhu-danda-guptdyám sva-purydm yadavo 'rcitdh

kridanti paramdnandam mahd-paurusikd iva
37: Simply by administering comforts at Lord's lotus feet, the queens enjoy
things which are prerogatives of the wives of Indra.
38: The great heroes of the Y a d u dynasty always remain fearless in every
respect. Their feet trample over the Sudharma assembly house.

3 9 - 4 3 : MAHÁRÁJA YUDHISTHIRA INQUIRES A B O U T ARJUNA'S

ACTIVITIES A N D PERSONAL WELFÁRE

[Ten causes of dejection]

1 ^
M y brother A r j u n a ,
1) Is your health alright? Y o u appear to have lost your bodily luster.
39 2) Is this due to others disrespecting and neglecting you because of
your long stay at Dváraká?

3) Has someone addressed you with unfriendly words or threatened

you?
40
4) Could you not give charity to one who asked, or couldn't keep
your promise?
5) Could you not give protection (to bráhmanas/ children/ cows/
41
women/ diseased) when they approached you for shelter?
6) Have you contacted a woman of impeachable character?
7) Have you improperly treated a deserving woman?
42
8) Or have you been defeated on the way by someone who is inferior
or equal to you?
9) Have you not taken care of old men and boys who deserve to dine
with you? Have you left them and taken your meals alone?
43
10) Have you committed somé unpardonable mistake, which is
considered to be abominable?

44: Finally asks directly about L o r d Krsna's disappearence - feeling empty

for all time because you might have lost your most intimate friend, Lord
Krsna? I can think of no other reason.

BmMmmMMKmM^mMmmKmM >/**/.
 \LMA

1 . 1 5 : T H E PÁNDAVAS RÉTIRE TIMELY

1-4: Arjuna begins to Separation, grief, tears, affection for Krsna,

speak recollected reciprocation
5-6: Krsna left me - loss of powers, separation
5-17: Krsna's favors for moment - universes void
& protection 7-17: By His mercy - won Draupadí, '
conquered Indra, killed Nivatakavaca...

/ 18-19: Jokings & frank talks - Krsna's tolerance

18-23: Intimate i-; 20-21: Feels void in separation; defeated by ^

moments with Krsna cowherd men, All powers nullified in Krsna's
absence _ _ _ J

22-23: Curse, Mutual annihilation of Yadus

1.15 The
24-26: Everything is Lord's will
Pándavas
24-31: Arjuna
Rétire focuses on Lord's 27: Bhagavad-gltá - relief from miseries
Timely instructions &
28-29: Purified, constant remembrance - trash
attains
in heart subsided
transcendence
30-31: No more entanglement in birth-death

33: Kunti liherated

34-37: Krsna's disappearance & Kali's entrance

- Yudhisthira prepares to leave

38-39: Yudhisthira enthrones Paríksit and Vajra

32-51: Retirement
of Yudhisthira, 40-44: Yudhisthira retires, not depending on
other Pándavas, brothers, travels to north
Vidura... 45-48: Other Pandavas followed, attained
Lord's ahode.

49: Vidura - back to Pitrioka

50: Draupadí, Suhhadra attained same results

as hushands
 Canto 1 Overview

L i n k 1.14 -+ 1.15: Being asked by Maharaja Yudhisthira, Arjuna expresses his

feelings of separation from Lord Krsna.

1-4: S T R O N G FEELING O F SEPARATION F R O M L O R D KRSNA

1: (Süta Gosvámí): Arjuna was grief-stricken because of his strong feeling of

separation from Lord Krsna.
2: Due to grief, Arjuna's mouth and heart dried up. Remembering the Lord, he
could hardly reply.
3: With great difficulty he checked tears of grief that smeared his eyes.
4: Remembering Lord Krsna and His well-wishes, benefactions, intimate
familial relations and chariot driving, Arjuna, overwhelmed, began to speak.

• 5 - 1 7 : A R J U N A R E C A L L S EXPERIENCES O F L O R D ' S F A V O R S
A N D INTIMATE P R O T E C T I O N

5: Supreme Personality of Godhead, my intimate friend, has left me alone.

Thus my astounding power, which astonished even the demigods, is no longer
with me.
vahcito 'ham mahá-rája hariná bandhu-rüpiná
yena me 'pahrtam tejo deva-vismápanarh mahat
6 : 1 lost H i m , whose separation for a moment would rendet all the universes
unfavorable and void, like bodies without life.
yasya ksana-viyogena loko hy apriya-darsanah
ukthena rahito hy esa mrtakah procyate yathd
Only by Lord Krsna's mercy...
7 : 1 vanquished the lusty princes and w o n the hand of Draupadí.
8 : 1 defeated Indra, protected Agni and Maya Dánava was saved and built
wonderful palace.
9: Bhima defeated Jarásandha and kings brought for his Mahá-bhairava
sacrifice were released.
10: Offenders of Draupadi were killed, their wives' hairs loosened.
11: We were saved from anger of Durvásá during our exile - Lord ate
remnants and everyone felt sumptuously fed.
 1.15. The Pandavas Rétire Timely

12: I astonished Lord Siva and demigods and received weapons from them.
13:1 killed Nivatakavaca. Now, I am bereft of the Supreme Personality of
Godhead, by whose influence I was so powerful.
14: I crossed over the ocean of Kaurava army and saved Viráta kingdom.
15: Duration of life from Kaurava army was withdrawn.
16: Invincible weapons of great generals (like Bhísma, Drona, Karna,
Bhurisrava, Susarma, Salya, Jayadratha, Bahlika) could not even touch a hair
on my head. ([Analogy]: Prahláda).
yad-dohsu má pranihitarh guru-bhisma-karna-
naptr-trigarta-salya-saindhava-báhlikádyaih
astrany amogha-mahimani nirupitani
nopasprsur nrhari-dásam ivdsuráni
17: My enemies neglected to k i l l me when I descended from my chariot to get
water for my thirsty horses.

1 8 - 2 3 : R E M E M B E R I N G INTIMATE M O M E N T S , A R J U N A F E L T N U L L A N D
V O I D IN HIS ABSENCE

18: I remember His frank talks, smiles and addressing. I am overwhelmed.

19: He tolerated my offenses (scolding in intimacy) like a father / friend.
sayydsandtana-vikatthana-bhojanddisv
aikydd vayasya rtavdn iti vipralabdhah
sakhyuh sakheva pitrvat tanayasya sarvath
sehe mahdn mahitayd kumater agham me
20: In His absence, I am defeated by infidel cowherd men while I was guarding
His queens.
21: I am the same Arjuna and I have the same Gándiva, arrows, chariot, and
horses. But all of them have became null in a moment due to absence of L o r d
K r s n a . Analogy: (i) offering ghee on ashes,
(ii) accumulating money with a magic wand or
(iii) sowing seeds on barren land.
tad vai dhanus ta isavah sa ratho hayas te
so 'ham rathi nrpatayo yata dnamanti
 I Canto T Overview W^^MMMM^MMMM
sarvath ksanena tad abhüd asad isa-riktath
bhastnati hutath kuhaka-ráddham ivoptattt üsyátn
22-23: Yadus were cursed by bráhmanas, became intoxicated and fought
among themselves. Now all but four or five of them are dead and gone.

2 4 - 3 1 : ARJUNA FOCUSES O N LORD'S INSTRUCTIONS

A N D ATTAINS TRANSCENDENCE

2 4 - 2 7 : Arjuna accepts everything as Lord's will

24: All this is due to Supreme Personality of Godhead. Sometimes people kill or
protect one another.
25- 26: As big aquatics swallow small aquatics. Lord engaged strouger Yadus
to kill the weaker.
27: Now I am attracted to Govinda's instructions that relieve the burning
heart in all circumstances of time and space.

28-31: Arjuna is situated in transcendence

28: Absorbed in Lord's instructions, and in thinking of H i s lotus feet, Arjuna's
mind became pacified and free from all material contamination.
evath cintayato jistioh krsna-pdda-saroruhatti
sauhdrdetidtigddhena sdntdsid vitttald matih
29: Constant remembrance —* increased devotion —>• all trash in thoughts
subsided.
30: Because of Lord's pastimes and activities and because of His absence, it
appeared that Arjuna forgót His instructions. But it was not the fact and again
he became the lord of his senses.
gitath bhagavata jhdtiath yat tat sahgrdma-mürdhatii
kdla-karma-tamo-ruddhath punar adhyagamat prabhuh
31: Due to his spiritual assets, his doubts were cut off. He became free of
modes and situated in transcendence. He was freed from material form and
thus no more entanglement in birth and death.

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' S^ÍF'S^HÍÍ'^'^^^^^ 1-15. The Pándavas Rétire Timely I
•'^^'_^AZ-z£z-~'^^'^'"'*'^'--"-'^^'"-"-^^'"-^- ^^M^^^HMfr- m

3 2 - 4 4 : MAHÁRÁJA YUDHISJHIRA PLANS RETIREMENT A N D F O L L O W S «

^^^^l^__^^^^^ PATH O F FOREFATHERS ^^^^^^^^^^^^^

32: Upon hearing this, Mahárája Yudhisthira decided to go back home back to
Godhead.
33: K u n t i engaged in devotional service with full attention and thus gained
release from material existence.

34-37: Mahárája Yudhisthira Understands

34: Removal of Yadus was like picking out a thorn with a thorn [Analogy],
though both are the same to the controUer.
35: Just like a magician [Analogy], the Lord relinquishes one body to accept
different ones, like the fish incarnation and others.
36: When the Lord left earth, K a l i entered and fully manifested inauspicious
conditions for those with poor intelligence.
37: Mahárája Yudhisthira was intelligent enough to understand this. So he
wisely prepared himself to leave home, and he dressed accordingly.

38-39: Mahárája Yudhisthira enthrones Pariksit and Vajra

38: He enthroned his grandson, who was trained and equally qualified.
39: He posted Vajra at Mathurá and later performed Prájápatya sacrifice, he
then placed in himself the fire for quitting household life.

40-44: Mahárája Yudhisthira retires

40: He relinquished garments, beit and ornaments and became completely
disinterested and unattached to everything.
41: He amalgamated senses -+ mind life breathing five elements and
his body into death.
42: Live elements 3 modes nescience —» self —>• Brahman.
43: He wore torn up cloths, ate solid foods, voluntarily became dumb and
looked like a madman. He did not depend on his brothers for anything.
44: He then started towards the north, to devote himself completely to the
thought of the Supreme Personality of Godhead.
I 4 5 - 5 1 : OTHER PANDA VAS, DRAUPADÍ A N D VIDURA MAKE THEIR

mg^ W A Y T O FINAL D E S T I N A T I O N

45: Observing the age of Kali, other Pándavas also decided to foUow their elder
brother.
46: They all had executed all the ptinciples of leligion. Thetefore they
meditated upon Loid's feet without interruption.
47-48: Thus by pure consciousness due to constant devotional remembrance,
they attained the spirituai sky - Abode of Lord Krsna, Goloka Vtndavana.
49: Vidura, left body at Prabhasa, returned to Pitrloka, to his originál post.
50: Draupadí and Subhadrá became absorbed in thoughts of Lord Krsna and
attained the same results as their hushands.
51: Phala-sruti: Departure of the sons of Pándu is fully auspicious and
perfectly pure. Anyone who hears with devotional faith gains H a r i bhakti.
yah sraddhayaitad bhagavat-priyánárh
pándoh sutdnám iti sampraydnam
srnoty alám svastyayanam pavitram
labdhvd harau bhaktim upaiti siddhim
 OÖlCIÍ íSClÖlC^^^^ ^ -l^- P^-'i'^^'* "^^^^'^^^ the age of Kali

tC t-\

1 . 1 6 : H o w PARÍKSIT RECEIVED
THE AGE OF KALI

1-2: Married daughter of King

Uttara and begot four sons headed
1-4: Pariksit, idea! by Janamejaya
ruler, punishes Kali
3-4: Performed 3 horse sacrifice
and chastised Kali

5: Why Paríksit only punished Kali,

& not kill him? Describe only if
5-9: Saunaka Rsi's related to Krsna.
question
6-9: Devotees licking honey of
Lord's feet and escape Yamaraja.
1.16.
How 10-12: Paríksit conquers all
directions
Pariksit 10-17: Paríksit as a
Received conqueror against
13-17: In his travels hears about
the Age of the effects of Kali
Pándavas & overwhelmed with
Kali devotion
J
18-22: Dharma's questions on
Dhara's lamentation.
18-24: Conversation
ion y^
of Earth & Dharma
23-24: Is this situation due to
Krsna's disappearance?

25-35: Remembering various

25-36: Earth's
qualities of Krsna.
separation from
Lord; lamentation
36: Who can tolerate seperation
about Kali
from Krsna?

Í#t1
 canto 1 Overview •ClÖlClCIClElCIÍI^^^
1-4: M A H Á R Á J A PARÍKSIT A S A N IDEÁL R U L E R PUNISHES KALI

1: Mahárája Pariksit ruled under the hráhmanas' instructions. He lived hy

those great qualities foretold hy expert astrologers at his hirth.
2: Marriage: Mahárája Pariksit married daughter of King Uttara and hegot
four sons, headed hy Mahárája Janamejaya.
3: Mahárája Pariksit performed three horse sacrifices having selected
Krpácárya as his spirituai master.
4: Chastising K a l i : Once, Mahárája Pariksit saw a lower man in dress of a
king hurting legs of a hull and a cow. He caught hold of him to deal sufficient
punishment.

5-9: SAUNAKA RSI Q U E S T I O N S

L i n k : The subject of punishing and not killing Kali raises curiosity in Saunaka
Rsi.
5: Why did Mahárája PariL.,It simply punish him, since he was the lowest of
man? Please describe all these incidents if they relate to the topics of Lord
Krsna.
6: Devotees are accustomed to licking up the honey available from Lord's
lotus feet. What is the use of topics that simply waste one's valuable life?
athavásya paddmbhoja- makaranda-lihdrh satdm
kim anyair asad-dldpair dyuso yad asad-vyayah
7: Somé desire freedom from death and get eternal life, escaping the
slaughtering process by calling the controller of death, Yamarája for hearing.
8: The Lord as death has been called here to this sacrifice of animals. As long
as he is here, no one will die.
9: Lazy humans with paltry intelligence and a short duration of life pass (i)
night in sleeping and (ii) day in useless activities.
mandasya manda-prajnasya vayo manddyusas ca vai
nidrayd hriyate naktarh divd ca vyartha-karmabhih
 1.16. How Pariksit Received the age of Kali

1 0 - 1 7 : M O V E M E N T S O F MAHÁRÁJA PARÍKSIT A S A C O N Q U E R O R

AGAINST T H E EFFECTS O F KALI

10-12: Mahárája Paríksit conquers all directions

10: Süta Gosvami: Learning about the affects of Kali, Mahárája Pariksit took
up his how.
11: Mahárája Pariksit started on his chariot to conquer in all directions.
12: Mahárája Pariksit then conquered all parts of the earthly planet -
Bhadrásva, Ketumála etc, and exacted tributes from their respective rulers.

13-17: In his travels, heard the glories of Pándavas

13-15: Heard glories of his ancestors, which indicated glory of Lord Krsria, his
deliverance from brahmdstra, devotion of Páridavas and Vrsnis for Lord Krsria
—>• highly satisfied, he gave those glorifiers great wealth and cloth.
16: Affection of L o r d K r s n a towards Pándavas: Lord Krsria, who is
universally obeyed, rendered all kinds of service to the malleable sons of Pándu
as a chariot driver, president, messenger, friend, watchman, obeying like
servant and offering obeisances. When he heard this, Mahárája Pariksit was
overwhelmed with devotion.
sdrathya-pdrasada-sevana-sakhya-dautya-
vlrdsandnugamana-stavana-prandmdn
snigdhesu pdndusu jagat-pranatim ca visnor
bhaktim karoti nr-patis carandravinde
17: N o w hear what happened while Mahárája Pariksit was passing like this.

18-24: DHARMA'S QUESTIONS T O DHARÁ

18: Dharma (as buli) met Earth (as cow) who had tears in her eyes. Dharma
questioned her...
19: Are you well? Y o u appear pale with withered face, in great anxiety!
19-23: Are you lamenting ...
1) For a friend in a distant land?
2) For my state as I have lost my three legs and standing on one only?
 Canto 1 Overview M^K^MMMM^MMM^^^MM
3) I n anxiety thinking that meat-eaters will exploit you?
4) In plight for demigods who are now bereft of sacrificial offerings?
5) For the sufferings of living beings due to famine and drought?
6) For the unhappy women and children who are left by unscrupulous
persons?
7) For the goddess of learning who is being handled by brahmanas addicted to
acts against dhrama?
8) For bráhmarias who have taken shelter of administrative families that do
not respect brahminical culture?
9) For the disorder created by so-called administrators, bewildered by Kali?
10) For the generál populace who are not foUowing rules and regulations for
eating, sleeping, drinking, maring, etc., and are inclined to perform such
anywhere and everywhere? [22]
11) For being bereft of Ford's presence. Y o u are probably now thinking of
Lord's activities and feeling sorry in their absence. [23]
Note: Points (1-4) are from 1.16.19, (5-7) from 1.16.20, (8-9) from 1.16.21
24: Why you are reduced to this state? 1 think that time might have forcibly
taken away all your fortune, which was adored even by the demigods.

2 5 - 3 6 : EARTH EXPRESSES PAIN O F SEPARATION F R O M T H E LORD

AND LAMENTS A B O U T T H E EFFECTS O F KALI

25: Once you were also maintained by four legs and you increased happiness
of the world.
26-30: Lord ended His transcendental pastimes (40 qualities of the Lord are
mentioned). In His absence Kali entered.
31:1 am thinking about - myself, you, demigods, sages, devotees and all the
followers of varnásrama.
32-33: Laksmijí, whose glancé is sought by demigods like Brahmá gave up her
own abode and engaged in the service of Lord's lotus feet.
Being decorated by Lord's lotus feet, I was endowed with powers to supersede
the fortune of all the three planetary systems. But at the end, when I felt I was
so fortunate, the L o r d left me.

Kí5Av#K.J5. ./#v.5'-v#v.5A. V**HH,5'_»/#V.5'_ k/#v,5'_»/**v.5'-»/**k.,»«j^v^5»_ iyt*y.3-'-y*^\^33. iy**\.3'.j^**\^3'L

. >- **v5'j'**Vc55. i/#v.5'_K**v55. y**^.3'j/#v.5"- 1.16. How Pariksit Received the age of Kali

brahmádayo bahu-titham yad-apánga-moksa-

kdmás tapah samacaran bhagavat-prapanndh
sd srih sva-vdsam aravinda-vanath vihdya
yat-pdda-saubhagam alath bhajate 'nuraktd
tasyaham abja-kulisankusa-ketu-ketaih
srimat-padair bhagavatah samalankrtangi
trin atyaroca upalabhya tato vibhutim
lokan sa mam vyasrjad utsmayatim tad-ante
34: Lord relieved me of the burden of military phalanxes.
35: Who can tolerate separation from that Supreme Personality of Godhead?
He could conquer the gravity and passionate wrath of H i s sweethearts like
Satyabhámá by H i s sweet smiles, pleasing glances and hearty appeals.
When He traversed my [earth's] surface, I would be immersed in H i s dust and
be sumptuously covered with grass, which was like (Analogy) hairs standing on
me.
kd vd saheta viraham purusottamasya
premdvaloka-rucira-smita-valgu-jalpaih
sthairyam samdnam aharan madhu-mdninindm
romotsavo mama yad-anghri-vitankitdydh
36: While Dharma and Dhara were conversing, saintly Pariksit reached the
shore of Sarasvati River.
 Canto 1 Overview ÍCfclC0r?S%l^^^^^^

1.17: PUNISHMENT AND REWARD O F KALI

1-4: King saw one 5-6: Pariksit

s'üdra beating a cow questioned the
4 and buli daring of Kali

1-16: ¥-10: King to"

Maharaja
Pariksit being
/ cow: No one
ever shed
an ideál king, 7-8: King asked buli: tears, due to
appropriately Are you a demigod, royal
chastises Kali you lost your 3 legs? negligence y
11: Therefore I'
12-16: Paríksit asks the must kill this
Bull to teli of the wretched man.
perpetrator
' 20:Osage-
amongst kings,
17-20: Dharma to judge for
17-27: Pariksit Pariksit: It is difficult to yourself by
discusses the ascertain who is thinking over
1.17: perpetrator. all this with
cause of
Punishment suffering of your own
2Í27rPaöksit ' , intelligence. ,
and Reward cow (Earth)
consoles Dharma: You
of Kali and buli
must be Dharma,
(Dharma)
With change in yuga,
^ religion also declines
28-30: Kali forsaking '
his dress, out of fear, 31-34: Pariksit
("28-41: Paríksit^ asks Kali to
expertly gives : completely
surrendered to him, leave his
residence to kingdom
the ironically bowing his head
surrendered 36-37: Kali asks for 38-40: Pariksit
kali ; somé place in his gives 5 places
kingdom to Kali

42-45: Established lost legs of

Glorious rule buli and improved
of Pariksit situation of earth.
WÍ^MÍ&£PMÍ&£0MM' 1 -17- Punishment and Reward of Kali

L i n k 1.16 —> 1.17: Seeing the condition of Earth and Dharma, Pariksit
chastises Kali.

1-16: MAHÁRÁJA PARÍKSIT BEING A N IDEÁL K I N G ,

APPROPRIATELY CHASTISES KALI

1: Mahárája Pariksit observed a südra beating a cow and a buli with a club, as
if they had no owner.
2: Bull's condition - as white as a white lotus; terrified, trembling and
urinating.
3: Cow's condition - beneficial, but now poor and calfless; tears in eyes;
distressed and weak; hankering after somé grass.
4: Mahárája Paríksit well equipped with how and arrows, spoke to südra
with a deep voice (like thunder).

5-6: Mahárája Pariksit to Kali

5: Who are you? Y o u appear strong and yet you dare kill helpless! By your
deeds you are opposing the principles of the twice-born ksatriyas.
6: You dare to beat cow because of absence of Lord Krsria and Arjuna! You
are a culprit and deserve to be killed.

7-11: Mahárája Paríksit to Cow and Bull

7: Who are you? Are you somé demigod causing us grief in the form of a buli?
You have lost three legs.
8: Lirst time I am seeing you in tears. Up till now no one has ever shed tears
because of royal negligence.
9: And, O mother cow, as long as I am living as ruler and subduer of all
envious men, there is no cause for you to cry.
10-11: King's name, good birth etc., vanish when all kinds of living entities are
terrified. Prime duty of king is to subdue the suffering of subjects. Therefore I
must kill this most wretched man.

12-16: Mahárája Paríksit asks Bull about the perpetrator

12: Who cut off your three legs? I n this state where king is obedient to Lord
Krsna no one is as unhappy as you.

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 Canto 1 Overview WM^^MMM^^^^MM^Í^MM^
13: O buli, you are offenseless and thoroughly honest. Please teli me of the
perpetrator.
14: Whoever pains the offenseless must fear me. By curbing them, the
offenseless are protected.
15: Even if he is a denizen of heaven with armor and decorations, I will uproot
him.

1 7 - 2 7 : MAHÁRÁJA PARÍKSIT DISCUSSES T H E C A U S E O F SUFFERING

O F C O W (EARTH) A N D BULL (DHARMA)

17-20: Dharma to Mahárája Paríksit

17: Y o u spoke befitting words. Captivated by the devotional qualities of
Pándavas, even Lord Krsna performed duties as a messenger.
18: It is difficult to ascertain who the perpetrator is. We are bewildered by all
the different opinions of theoretical philosophers.
19-20: Somé philosophers say that...
1) One's own self [dtmánam) is responsible for his personai happiness and
distress, denying all duality
2) Superhuman powers (daivam) are responsible
3) Activity (karma) is responsible
4) Nature (svabhdvam) is the ultimate cause (Gross materialists)
5) No one can ascertain the cause of distress by argumentation
(apratarkydd), imagination (anirdesydd) and words
O rdjarsi, judge for yourself with your own intelligence (vimrsa sva-manisayd).
21: Mahárája Pariksit was pleased and satisfied with the reply. Without
mistake or regret he replied.

22-27: Mahárája Paríksit consoles Dharma

22: You are speaking that the destination intended for the perpetrator
(adharma-krtah) is also intended for the identifier (sücakasya) of the
perpetrator. So, you must be D h a r m a .
23: Lord's energies (deva-mdydydh) are inconceivable (agocard). No one can
estimate them by mentái speculation or word jugglery (cetaso vacasas cd).
!/#^c5»j'**v.55. >-'#^.5"_>/#'kc53. >-'**v.5"j-'#v,,;». 1.17. Punishment and Reward of Kali

24: I n Satya Yuga your four legs were established by four principles. Now
three legs are broken due to rampant irreligion in the form of pride, lust for
women, and intoxication.
tapah saucam daya satyam iti pádah krte krtdh
adharmdmsais trayo bhagndh smaya-sanga-madais tava
25: Y o u are now standing on one leg only, but quarrel personified [Kali],
flourishing by deceit, is also trying to destroy that leg.
26: When L o r d was present all good was performed because of His auspicious
footprints.
27: Now earth laments her future with tears, for now she is being ruled by
lower-class men.

2 8 - 4 1 : MAHÁRÁJA PARÍKSIT EXPERTLY G I V E S RESIDENCE T O T H E

IRONICALLY SURRENDERED KALI

28-30: Kali surrenders

28: Mahárája Pariksit pacified dharma and earth and took up sword to k i l l
K a l i , the cause of irreligion.
29: Kali forsaking his dress, out of fear, completely surrendered to him,
bowing his head.
30: Mahárája Pariksit, who was qualified to accept surrender, accepted
surrender with smile.

31-34: Mahárája Pariksit asks Kali to leave his kingdom

31: Since you are surrendered, you need not fear for life. But you cannot
remain in my kingdom.
32: If Kali is allowed, irreligious principles w i l l abound - like greed,
falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and
vanity.
33: Y o u do not deserve a place where religious principles are foUowed for the
satisfaction of the Lord.
34: I n all sacrificial ceremonies, only the Supreme Lord is worshipped.
35: Süta Gosvámi: Seeing the King before him like Yamarája, ready to kill him,
Kali spoke.

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I Canto 1 Overview ^|j^^j^^lMiMlMiM|E
36-37: K a l i asks for somé place i n Mahárája Pariksit's kingdom -
Everywhere is your kingdom. Please fix somé place for me where I can live
permanently under the protection of your government.

38-40: Mahárája Paríksit gives five places to Kali

38: Mahárája Pariksit gave him permission to reside in places where gambling,
drinking, prostitution and animál slaughter were performed.
abhyarthitas tadá tastnai sthánáni kalaye dadau
dyütath pánam striyah sünd yatrddharmas catur-vidhah
39: Kali asked for more and Mahárája Pariksit permitted him to live in places
where there is gold that gives rise to falsity {anrtam), intoxication {madám),
lust {kamum), envy and enmity {vairam).
40: Thus Kali was allowed to live in five places.
41: Caution - Therefore, whoever desires progressive well-being, especially
kings, religionists, public leaders, hráhmanas and sannyásis, should never come
in contact with the four irreligious principles.
athaitdni na seveta bubhüsuh purusah kvacit
visesato dharma-silo rdjd loka-patir guru

4 2 - 4 5 : G L O R I O U S RULE O F MAHÁRÁJA PARÍKSIT

42: Thus Mahárája Pariksit established the lost legs of buli and improved the
situation of cow.
43-44: Mahárája Pariksit is now ruling the world with great success due to his
being glorified by the deeds of the kings of Kuru dynasty.
45: Y o u (Sages headed by Saunaka Rsi) are able to perform sacrifice because of
Mahárája Pariksit's expert administration and patronage.
 1.18. Pariksit Cursed by a Bráhmana Boy 113

1 . 1 8 : PARÍKSIT CURSED BY A BRÁHMANA BOY

1-4: Not burned in womb, Not afraid of

snake bird, Surrendered to Sukadeva &
1-8: Süta
understood Lord
summarizes Pariksit's
birth, death, dealings
5-8: Kali entered but could not flourish
with Kali
because of Pariksit's rule; He saw good
quality of Kali

12: We are blackened by sacrifice

i smoke, you made us drink the nectar of
Krsna katha
I 13: A moment's association of saint
svarga or liberation
9-23: Süta & sages
1.18. discuss about i2
Pariksit 15: Best combination - Eager hearer + \
nectarean glories of " Devotee speaker + Krsna-kathá I
Cursed Krsna -kathá

\
by a 16-17: No satiation in s'ravanarfi.
Brahman Continue describing about Pariksit
a Boy
18-23: Suta expresses humility & glorifies!
Krsna

24-31: Pariksit gets for improper reception & gariands him

angry at Samíka Rsi with a snake

33-40: Sringi criticizes & curses Paríksit &

approaches his father
32-50:
Inexperienced Sringi 41-42: Samíka Rsi regrets for the curse
curses & Samika Rsi
regrets & prays for
43-45: Results of abolishing monarch
him
46-50: Devotee's tolerance

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 Canto 1 Overvi

Link 1.17 —>• 1.18: After explaining the ruling of Maharaja Pariksit, Suta
Gosvámi explains the events leading to his renouncing of the kingdom.

^^^^^
-8: S Ü T A G O S V Á M Í S U M M A R I Z E S M A H Á R Á J A P A R Í K S I T ' S B I R T H ,

DEATH A N D DEALINGS W I T H KALI

1: Due to Lord Krsna's mercy, though struck by the weapon in his mother's
womb, Mahárája Pariksit could not be burned.
2: Being consciously surrendered to the Lord, Mahárája Pariksit is not afraid
of the snake-bird.

3: At the end, he surrendered to Sukadeva Gosvámi as a disciple, and thus was

able to understand the Supreme Personality of Godhead.

4: Because those who (i) have dedicated their lives to uttamasloka-várta, and
(ii) are constantly engaged in remembering H i s lotus feet do not run the risk of
having misconceptions even at anta-kála.
nottamasloka-vártánárh jusatdm tat-kathdmrtam
sydt sambhramo 'nta-kdle 'pi smaratdm tat-paddmbujam
5: As long as Mahárája Pariksit was the emperor, there was no chance that the
Kali would flourish.
6: Kali entered the same day on which the Lord had left.
7: One Good Quality of Kali - Mahárája Pariksit was a reálist [like bees who
accept only the essence of a flower]. He was not envious of Kali-yuga, because
he knew that in Kali-yuga, auspicious things produce good effects
immediately, whereas inauspicious acts must be actually performed to tender
effects.
ndnudvesti kálim samrdt sdranga iva sdra-bhuk
kusaldny dsu siddhyanti netardni krtdni yat
8: Mahárája Pariksit considered that Kali is fearful for the less intelligent and
not for the self-controlled. He was like a powerful tiger. He protected the less
intelligent.

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9 - 2 3 : SÜTA G O S V Á M Í A N D THE SAGES DISCUSS A B O U T THE

^ K ^ ^ GLORIES O F HEARING A B O U T LORD KRSNA ^^^^^B

9: O sages, I discussed everything you asked me in regards to narrations of

Lord Krsna.
10: Those who are desirous of perfection in life must submissively hear Lord's
topics.

11-15: Sages glorify Süta Gosvámí and Krsna Kathá

11: O auspicious Süta Gosvámí! Live for eternal years, since you narrate to us
mortals - the shining glories of Lord Krsna!
12: Sacrifice V s Sravanarh - We are blackened by the smoke of this uncertain
sacrifice. Y o u let us drink the intoxicating nectar of the lotus feet of Govinda.
karmany asminn andsváse dhüma-dhümrdtmandrh bhavdn
dpdyayati govinda- pdda-padmdsavam madhu
13: Power of Association - Lven a moment of devotee's association cannot be
compared to Svarga or liberation, what to speak of any blessings in this world.
tulaydma lavendpi na svargam ndpunar-bhavam
bhagavat-sahgi-sangasya martydndm kim utdsisah
14: C a n anyone be satiated by hearing? Lord Krsna is exclusive shelter for all
great living beings; His attributes cannot be measured by such masters of
mystic powers (Lord Siva / Lord Brahmá).
ko ndma trpyed rasavit kathdydrh
mahattamaikdnta-pardyanasya
ndntam gundndm agunasya jagmur
yogesvard ye bhava-pddma-mukhydh
15: Qualities of Speaker, Hearer and Subject
• Bhagavat-pradhdno: Personality of Godhead is your chief object of
service {Speaker).
• Susrüsatdrh: We are very eager to hear {Hearer)
• Uddram, Visuddharh —»• Please describe Lord's maguauimous and pure
pastimes {subject matter).
tan no bhavdn vai bhagavat-pradhdno
mahattamaikdnta-pardyanasya
 Canto 1 Overview í|3E|Cil|lE^^^
harer udárarh caritam visuddharh
susrüsatdrh no vitanotu vidvan

16-17: Sages request to continue the descríption of Mahárája Paríksit

16: Describe Lord's topics spoken by Sukadeva Gosvámi to Mahárája Pariksit
who attained Lord's lotus feet by hearing them.
17: Narrate the narrations of the Unlimited - (i) páram - supreme, (ii) punyam
- purifying, (iii) atyadbhuta - wouderful, (iv) yoga-nistham - full of Bhakti
yoga, (iv) pdriksitarh - spoken to Mahárája Pariksit; (iv) bhdgavatdbhirdmam -
dear to devotees.

18-23: Süta Gosvámí glorifies Lord Krsna

18: Serving and foUowing the great destroys the mentái pains arising from
low birth (Süta Gosvámi born of mixed castes - his humility)
aho vayarh janma-bhrto 'dya hdsma
vrddhdnuvrttydpi viloma-jdtdh
dauskulyam ddhirh vidhunoti stghrarh
mahattamdndm abhidhdna-yogah
19: What to speak of those who are under the direction of great devotees and
chanting the hely names of Lord Ananta (Unlimited in potency,
transcendental by attributes)
20: Goddess of fortune hankers for H i s service: Great demigods cannot
obtain goddess of fortune's favor, but she serves the Lord, although He is
unwilling to receive it.
21: Only L o r d Krsna is the Supreme Personality of Godhead: Who can be
worthy of the name of the Supreme Lord but Lord Krsna? Water from His
nails purifies the three worlds and was awarded to Brahmáji to welcome Siva.
22: Self-controlled persons who are attached to Lord Krsna can all of a sudden
give up the world of material attachment.
.23: Will describe Visnn's pastimes as far as my knowledge / realization is
concerned. [Analogy: Birds fly in the sky as far as their capacity allows].
aharh hi prsto 'ryamano bhavadbhir
dcaksa dtmdvagamo 'tra ydvdn
nabhah patanty dtma-samarh patattrinas
tathd samarh visnu-gatirh vipascitah
ZÍIÍ'ÖMÍÍ' iS^^^^ 1.18. Pariksit Cursed by a Bráhmana Boy
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2 4 - 3 1 : M A H Á R Á J A PARÍKSIT G E T S A N G R Y A T SAMÍKA RSI F O R J |

^ IMPROPER RECEPTION JU

24-25: Once Mahárája Pariksit was fatigued and thirsty while hunting. He
entered the hermitage of Samika Rsi (who was meditatiug).
26: Muni's all senses, mind, intelligence all were restrained. He was beyond the
three states of existence.
27: He was covered by a dear skin. The King asked him water.
28: King felt neglected, became angry upon not being received with seat, water
and kind words.
29: Mahárája Pariksit's anger was unprecedented, being that circumstances
had made him hungry and thirsty.
30: While leaving, Mahárája Pariksit angrily placed a lifeless snake (with his
how) on sage's shoulder.
31: Thoughts of Mahárája Paríksit: 'Was he actually in samádhi} Or was he
feigning, to avoid receiving a ksatra-bandhuV

3 2 - 5 0 : INEXPERIENCED SRÍNGI CURSES PARÍKSIT

HIS FATHER REGRETS A N D PRAYS F O R H I M

32: Sage's son was powerful (born brahmana). When he heard about the
incident, he spoke.

33-35: The bráhmana's son, Srhgi, to his friend

33: O ! Just look at the sins of the rulers who, like crows and watchdogs at the
door, perpetrate sins against their masters.
34: Analogy: H o w can dogs enter the house and claim to dine with the master
on the same plate?
35: After Lord Krsna's departure, these upstarts have flourished. Therefore I
myself shall punish them. Just witness my power.
36: Prepared to curse - With eyes red-hot with anger, he touched water of
River Kausika and discharged the foUowing thunderbolt of words.
37: Cursed - " O n the seventh day from today a snake-bird will bite the most
wretched one of that dynasty [Mahárája Pariksit] for breaking etiquette."

mMBmmmMmmmmm/mmmm
I^^Q Canto 1 Overview ^^^K^^^K^^S^^^^MM
38-40: Sriigi approaches his father
38: Returning home, he saw his father and cried loudly.
39: Samika Rsi opened eyes, saw dead snake.
40: He threw the snake and asked if someone harmed his son. Srhgi explained
what happened.
41-46: Samika Rsi regrets for the curse
41: The sage was not pleased with his son. " O h ! Y o u have committed a great
sin today. For a small offense you have given him great punishment."
42: Due to your immature knowledge you do not know of the king. He is best
among humans as good as the Supreme Personality of Godhead. Citizens live in
prosperity, being protected by his unsurpassable prowess.

43-45: Results of abolishing monarch

43: Lord is represented by the monarchiái régime. When they are abolished,
world will be fiiled with thieves and unprotected people scatter like lambs.
44: Creat social disruptions follow. People will be killed and injured. Animals
and women will be stolen. We shall be responsible for all these sins.
45: Proper conduct of mci,, prescribed through actions of várna and asratna
will be destroyed. Mixed castes will arise on the levél of dogs and monkeys as
they will be absorbed in money and women.
46: Lmperor Pariksit is pious, devotee, saint amongst royalty and performed
many horse sacrifices, so he does not deserve to be cursed.
47: Prays for his son - Lord should forgive the sin committed to His innocent
devotee by this boy of immature intelligence.
48: Devotees are so forbearing that even though they are defamed, cheated,
cursed, disturbed, neglected or even killed; they are never inclined to avenge
themselves.
tiraskrtá vipralabdháh saptdh ksiptd hatd api
ndsya tat pratikurvanti tad-bhaktdh prabhavo 'pi hi
49: Sage thus regretted his son's sin, and did not take the insult seriously.
50: Transcendentalists, though engaged by others in dualities of material
world, are not distressed. Nor do they take pleasure [in worldly things].
prdyasah sddhavo loke parair dvandvesu yojitdh
na vyathanti na hrsyanti yata dtmdgundsrayah

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>-'**^.3"j'**v.53. >'**^.5'j/»*k..53. s/#v.5"j/**Vc53.
1 . 1 9 : THE APPEARANCE O F SUKADEVA GOSVÁMÍ
1-7: Paríksit regrets,
gratefully accepting the
curse and renounces
everything
8-24: Paríksit submits '
himself to the assembled
1.19. The sages
Appearance
of Sukadeva
Gosvámí
J 25-28:Sukadeva
Gosvámí comes to the
assembly
29-40: Feeling extremely
grateful, Paríksit inquires
from Sukadeva Gosvámí
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1-3: Let calamity come - so that:
I will not commit offense again i
4-7: Pariksit took curse as good
news, sat on banks of Ganges,
fixed mind on Krsna, fasting
8-11: Paríksit receives great
sages, demigods, kings arrived •
from different parts of universe
12-18: Pariksit informed them ofl
his decision to fast till death &
desired to hear Krsna kathá
19-22: Sages appreciate Paríksit
23-24: Paríksit asks about his
immediate duty
His bodily features described
32-34: We are unworth royalty,
our house become sanctified by
your remembrance
35-36: Inspired by Krsna, you
voluntarily came here
37-38: What should a man do
at all times & specifically at
death? What should he hear,
chant & remember?
What should he not do?
I Canto 1 Overview 't2fé)%2*ÍÍ}tfé)^^^^

L i n k 1.18 —> 1.19: Pariksit's reaction after knowing about the curse.

1- 7: M A H Á R Á J A P A R Í K S I T R E G R E T S , G R A T E F U L L Y A C C E P T S T H E C U R S E ,

RENOUNCES EVERYTHING

1: Mahárája Paríksit felt that act done against faultless bráhmana was heinous.
2- 3: Thoughts of Mahárája Paríksit about his acts
2: (i) Lxpected calamity due to his neglect of principles. (ii) Desired calamity
without reservation, so that he will not commit such an offense again.
3: Let the fire of angry bráhmana family burn up my kingdom, strength, and
wealth today, since I am so sinful! May I never again think of troubling to
brahmanas, devatas or cows!
4: While repenting, he received the news of curse. Mahárája Pariksit took it as
good news as it would cause indifference towards worldly things.
5: Mahárája Pariksit convinced of the goal - He sat on the banks of the
Ganges, concentrating mind on Lord Krsna because devotional service to Lord
Krsna is the greatest achievement, superseding all other methods.
6: Glory of Ganges - water mixed with dust of lotus feet of Lord and TulasI
leaves; sanctifies three worlds, Siva and demigods; everyone must take shelter.
yd vai lasac-chri-tulasi-vimisra-
krsndnghri-renv-abhyadhikdmbu-netri
pundti lokdn ubhayatra sesdn
kas tdm na seveta marisyamdnah
7: Made decision to fast, without thoughts of other processes or deities,
peaceful, and free of all attachments, concentrated on the feet of Mukunda.

8-24: MAHÁRÁJA PARÍKSIT SUBMITS HIMSELF

To THE ASSEMBLED SAGES

8-10: Great sages and thinkers from different parts of the universe arrived
there on the plea of making a pilgrim's journey: Atri, Cyavana, Saradván,
Aristanemi, Bhrgu, Vasistha, Párására, Visvámitra, Dvaipáyana, Nárada, etc.
11-12: Mahárája Pariksit received them properly and bowed his head to the
ground and informed them of his decision to fast till death.
í ''M^^^'Í^?2Eíl[^|íijí' íSOE^ITllí' 1 • 19. The Appearance of Sukadeva Gosvámi |

13-16: Mahárája Paríksit to assembled sages

13: Mahárája Pariksit's humility: We are fortunate to get your favours.
Generally sages consider royalty as refuse to be rejected and left in a distant
place.
aho vayam dhanyatamá nrpánám
mahattamánugrahaniya-siláh
rdjhárh kulam brdhtnana-páda-saucdd
dürdd visrstam bata garhya-karma
14: Appreciates Lord's grace (curse) - I am attached to family. Lord appeared
in such a way that out of fear I will detach myself from the world.
tasyaiva me 'ghasya pardvareso
vydsakta-cittasya grhesv abhiksnam
nirveda-mülo dvija-sdpa-rüpo
yatra prasakto bhayam dsu dhatte
15: Desiring to hear K r s n a kathá - Let all of you and Ganges accept me as a
surrendered soul. Let the snake-bird bite me at once. I only desire that you all
sing the deeds of V i s n u .
tam mopaydtath pratiyantu viprd
gahgd ca devi dhrta-cittam ise
dvijopasrstah kuhakas taksako vd
dasatv alam gdyata visnu-gdthdh
16: H i s desire - I pray that if I should again take birth in material world, I will
have (i) attachment to Lord Krsna, (ii) association of devotees, (iii) friendly
relations with all living beings.
punas ca bhüydd bhagavaty anante
ratih prasangas ca tad-dsrayesu
mahatsu ydm ydm upaydmi srstim
maitry astu sarvatra namo dvijebhyah
17-18: In perfect self-control, Mahárája Pariksit sat down on a seat of straw
[Gave charge of kingdom to son] to fast until death. Demigods scattered
flowers.
19: Sages approved, "Very good." Naturally the sages are inclined to do good
to people.

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I Canto 1 OvcTvicw •S^^ir'S^^ír'^Ő^^^
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20-21: Sages appreciate Mahárája Pariksit - Tt is not astonishing that you
give up your throne, to achieve eternal association with Supreme Personality of
Godhead. We shall wait till Mahárája Pariksit returns to the supreme planet.'
22: Qualities of sages' speech - Hearing sages' words which were (i)
impartial, (ii) flowing with nectar, (iii) profound in meaning and true,
Mahárája Pariksit spoke with a desire to hear about the Lord's activities.
23-24: Mahárája Pariksit asks about his immediate duty
23: Y o u all (i) kindly assembled here, (ii) as good as supreme knowledge
personified, (iii) so inclined to do well of others.
24: Questions - After proper deliberation, please teli me of the unalloyed duty
of (i) everyone in all circumstances, (ii) specifically of those who are about to
die.

2 5 - 4 0 : FEELING EXTREMELY G R A T E F U L , MAHÁRÁJA PARÍKSIT

INQUIRES F R O M SUKADEVA G O S V Á M Í

25- 28: Sukadeva Gosvámí comes into the assembly

25: Wandering Sukadeva Gosvámi, without indications of any dsrama,
satisfied with his own attainment, surrounded by children, arrived.
26- 27: Bodily features of Sukadeva Gosvámi - sixteen years old, tender feet,
hands, thighs, arms, shoulders, forehead, long eyes, raised nose, symmetrical
ears, shapely eyebrows, conch like throat, fleshy coUarbone, broad chest, deep
navel, striped abdomen, long arms, curly hair, naked, body hue like Lord
Krsna.
28: His glamor and smile was attractive to women. A l l sages honored him by
rising.

29-31: Mahárája Paríksit receives Sukadeva Gosvámi

29-30: Mahárája Pariksit bowed head to receive Sukadeva Gosvámi. A l l
ignorant women and boys left. Sukadeva Gosvámi sat, appeared like moon
amidst stars, respected by all.
31: Sukadeva Gosvámi sat peacefully and was ready to answer any question.
Mahárája Pariksit offered his respects and inquired.
32-39: Mahárája Paríksit to Sukadeva Gosvámí
32: By your mercy and presence only - (i) you sanctified us, making us like
unto places of pilgrimage, (ii) we unworthy royalty, become eligible to sérve
the devotee.
aho adya vayam brahman sat-sevydh ksatra-bandhavah
krpaydtithi-rüpena bhavadbhis tirthakdh krtdh
33: Our houses become sanctified by remembering you. What to speak of (i)
seeing you, (ii) touching you, (iii) washing your boly feet and (iv) offering a
seat in our home.
yesdrh sarhsmarandt purhsdm sadyah suddhyanti vai grhdh
kim punar darsana-sparsa- pdda-saucdsanddibhih
34: Just as the atheist cannot remain before the Lord. Similarly one cannot
stand before you.
35: Lord Krsna accepted me as one of his relatives just to please His great
cousins.
36: Otherwise [without being inspired by Lord Krsna] how have you
voluntarily appeared here?
37: Question - O guru of saints, show the way of perfection for all persons,
and especially for one who is about to die.
38: Question - Please let me know what a man should hear, chant, remember
and worship, and also what he should not do.
yac chrotavyam atho japyam yat kartavyam nrbhih prabho
smartavyam bhajaniyam vd brühi yad vd viparyayam
39: It is said that you hardly stay in the houses of men long enough to milk a
cow.
nünarh bhagavato brahman grhesu grha-medhindm
na laksyate hy avasthdnam api go-dohanam kvacit
40: Thus the King questioned sweetly and Sukadeva Gosvámi who knew the
principles of religion, began his reply.
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SRÍMAD BHÁGAVATAM
CANTO 2 AT A GLANCÉ
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Part A: 2.1-3 -Superiority of Bhakti Yoga

Q 1 . What is the ultimate duty of every person, especially one who is about
to die? What should he hear, chant, remember, and what should he not do?
(1.19.24,38).

A l (2.1-3): 2.1.2-4: Describes what shouldn't be chanted, heard and

remembered. Condemns attached Household life. 2.1.5: One should hear,
glorify and remember the Supreme Lord.

áukadeva Goswámí suggested Bhakti yoga as the ultimate duty, but somé
sages in that assembly may have different opinions like Jhána, Karma,
Demigod worship and Yoga as the ultimate duty. In 2.1-3, Sukadeva
Goswámí proves the superiority of Bhakti yoga.

2.1-2: Supremacy of Bhakti over Ástánga yoga. 2 . 1 : Virát-rüpa, as

dháranásraya for the attached Yogí, 2.2: Paramátmá, as dháranásraya for the
unattached Yogí; The two paths for merging into the Lord, sat-cakra yoga,
krama mukti. 2.2.33-37: These two paths of Yoga produce liberation, but
Bhakti awards prema. So there is no other auspicious path than bhakti,
Brahmá reviewed Vedas three times and concluded it.
I
2.2.2-7: Compares karma kanda with liberation and rejects it. Attaining
Svarga is use ess, one does not get happiness because it is perishable.

2.3.1-12: Supremacy of Bhakti over Demigod worship and Jnána - The

results of worshiping demigods is insignificant, Jnána destroys the effects of
the gunas and brings detachment; then one takes to the worship of Lord.

2.3.13-25: Saunaka Rsi inspires Süta Gosvámí J o speak more, by describin^

about unfortunate situation of nondevotees. Saunaka Rsi requests to speak
more about conversation of Pariksit Mahárája - Sukadeva Gosvámí.

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 Canto 2 At A Clance

Part B: 2.4-7 Sárga and Visarga through conversation of Brahma and Narada
Paríksit: Explain me the details of Sárga and Visarga? (2.4.6-8). Sukadeva offers prayers
to the Lord and answers by quoting the "Brahmá-Nárada samváda"
X
2.5: Nárada expresses his convictions and doubts about the supremacy of Brahmá. Brahmá
destroys his faise conviction hy estahiishing true status of the Lord and himself. Nárada
asks six questions (2.5.2) and Brahma answers
Q1. Q4. Q5. 2.7: Brahmá ^
Sheite Creator of Ingredients of
3^- describes
Characteris Where What
tlcs of rof universe - universe - yat does it does various
universe - univer yatah ca? incarnations
se- mérge it
yad rüpam^ srstam? . at depen of Lord,
yad x z Supersoul
A3.: A4: 2.6.1-18: destruct I d on -
adhist and
A l : 2.5.14: 2.5.21-35: Lord is both the ion - yat yat
hánarh Brahman. He
Elements, Descriptio material and the sarhstha páram
? estahilshes
karma, káia, n of effective cause m? ?

svahháva, jiva of the universe. the

A2; creation of i
are not 2.6.23-30: A6. superiority of
2.5.15- elements,
different Brahmá A5. 2.5.1 Bhagaván.
16 and Lord hinds
from substantiates 2.6.39: 5& Requests
2.6.31: these Nárada to
Vásudeva. Náráya elements from his own Mahá ; 2.6.3
Thus universe experience that Visnu 2: expand and
na Is and enters disseminate
is the form of the the Supreme Lord is Nárá
Vásudeva. the material yana 1 Srimad-
shelter universe.
cause. Bhágavatam^

Part C: 2.8-10 Pariksit's Questions and the Catuh-sloki Bhágavatam

Paríksit reveals his enthusiasrr) for topics about Krsna and asks 21 questions to
Sukadeva Goswámí ( 2.8.7-23). Sukadeva Goswámí answers somé questions through
Brahmá-Lord conversation and others through Vidura-Maitreya conversation.

Q1. How Q2. Lord's Q3. r Q6. 2.10: lol

Q4. Lord's Guidance
did the material and How do How subject
pastimes in to carry
spirit soul spirituai Lord's this matters
relation to His out
attain a forms? different universe of
(Paríksit: 2.8.8 energies? service
material energies (Paríksit: arose Bhágava
body? -11, Brahmá: work? without from the tam.
. 2.9.26) . 2.8.23, pride and
(Paríksit: (Brahmá Brahmá: universal Saunaka
2.8.7) : 2.9.27) hondage. form?
2.9.28) (Brahmá: heard
A2. Catuh- (2.8.11) about
siokí 1 2.9.29-30)
A l . Because A3. 'AL Catuh-s'iokU Vidura -
(2.9.33): Maltrey
of Máyá, Lord's spirituai Catuh- 3 (2.9.35): Lord A5:
Jiva feeis a siokí 2 remains Catuh- a
form existed Samvád
connection before (2.9.34): detached from slokí 4
with the Activitie pastimes (2.9.36): a in
creation and
body and sof related to Best 1.13.1,
remains even
suffers with Mahá material world sádhana and
after
"aham máyá and attached for requests
destruction.
mameti" and to pastimes attaining Süta to
This universe
misconcepti Yoga 1 related to the Lord speak
is His material
ons.(2.9.1-3) máyá J spirituai world" y Is Bhakti. about it.
form".

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 2 . 1 . THE FIRST STEP IN G O D REALIZATION

1: Congratulates
Paríksit for
questions
2: Mundane topics
2-4: What
shouldn't be 3: Work during day, \
heard and Sex & sleep during
remembered? night
(Crhamedhi's life)
1-11: 4: Laith in fallible
Superiority soldiers
of Bhakti
¥: OiaMhgiTieanhg^
& remembering
Lord are most
worthy
6-9: Lven jhánís, A
karmis & yogis
achieve perfection
5-11: Glory of only by bhakti. L.g:
Bhakti yoga
2 . 1 . The Many self reaiized |
souls including |
First Step 12-14: Sukadeva
Khatvanga had J
in God Quality of one muhürta, but
' H Life matters Pariksit had 7 10-11: Hari
Realization - not days námánukírtanam is
quantity the best

How is dháraná
16-19: Astanga- accomplished?
yoga

What is a bonafide
15-39:
Astanga- / 22: Questions by dháranásraya?
yoga for Pariksit Maharaja
attaining How to quickly
liberation 24-39: Description remove
of Virat-rűpa, the contaminations of
Dháranásraya for mind?
an Attached yogi

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1 - 1 1 : SUKADEVA GOSVÁMÍ ANSWERS PARÍKSIT MAHÁRÁJA'S

QUESTION IN BRIEF BY STATING THE SUPERIORITY OF BHAKTI
1: Y o u r wonderful question is beneficial to all kinds of people, approved by
transcendentalists and the supreme subject matter.
variyán esa te prasnah krto loka-hitam nrpa
dtmavit-sammatah puthsdth srotavyddisu yah parah
2-4: What shouldn't be chanted, heard and remembered? (Grhamedhi's life)
2: Grhamedhi, who is blind to ultimate truth, has many things to chant, hear
and remember.
3: He wastes his day in working hard for the family and night in sex and sleep.
nidrayd hriyate naktarh vyavdyena ca vd vayah
divd cdrthehayd rdjan kutumba-bharanena vd
4: Thus he develops a great faith in the fallible soldiers and doesn't see his end
coming.
dehdpatya-kalatrddisv dtma-sainyesv asatsv api
tesdth pramatto nidhanam pasyann api na pasyati
5: Therefore, those desiring freedom from death must hear about, glorify and
remember the Supreme Lord.
tasmdd bhdrata sarvdtmd bhagavdn isvaro harih
srotavyah kirtitavyas ca smartavyas cecchatdbhayam
6: Lven jnánis, karmis and yogis can achieve the highest perfection only if they
give up their processes and take up Bhakti.
etdvdn sdnkhya-yogdbhydm sva-dharma-parinisthayd
janma-ldbhah parah purhsdm ante ndrdyana-smrtih
L i n k : Is there any proof?
7: So many self-realized sages have taken pleasure in Hari-Kathá.
L i n k : Any specific example?
8-9: My own self - Although I was fixed in Brahman, Lord's pastimes
attracted me so much that I was forced to learn Bhágavatam from my father.
10: Phala-Sruti: If one faithfully hears Srimad-Bhágavatam, which I am
presenting to you, one develops unflinching faith towards Supreme Lord.
 Canto 2 Overview

L i n k : Of the nine limbs of bhakti, Hari-námánukirtanam is the topmost.

11: One who desires fearlessness should take up to chanting.
etan nirvidyamánánám icchatdm akuto-bhayatn
yogindm nrpa nirnitarh harer ndmdnukirtanam
L i n k : You have mentioned about bhakti as the topmost process. But I have just
seven days to live!

12-14: QUALITY OF LIFE MATTERS NOT QUANTITY

12: It is better to have one muhürta of life knowing about the best engagement,
than to have hundreds of years not knowing it.
13: Khatváiiga Mahárája had just one muhürta left and he freed himself in that
moment by taking Lord's shelter.
14: Y o u have, not just one muhürta, but seven days. Make uecessary
arrangements for your afterlife destination.
L i n k : Sukadeva Gosvdmi speaks about the path of "Astdnga-yoga" which was
the opinion of somé of the sages in the assembly and he will give his opinion at
the end of the second chapter.

15-39: SUKADEVA GOSVÁMÍ SPEAKS ON ANOTHER POPULAR

OPINION "ASTÁNGA-YOGA FOR ATTAINING LIBERATION"
15: Lirst Step - A person on this path, being free from the fear of death,
should be completely detached at the time of death.

Yama Don't stay at home

16 Niyama Bathe regularly
Asana Sit down in sacred and sanctified place
17 Pránáyáma Remember " O m " and regulate breathing
Pratyáhára Withdraw mind from sense activities
18
Dháraná Fix mind on Lord's form
Meditate on each limb of Lord, without deviating
Dhyána
from the conception of whole body of Lord.
19
Mind completely reconciled in Visnu without any
Samádhi
other thought.
''Sfíí'*l*éí '&^ 2.1. The First Step in God Realization

2 0 : By the practice of dháraná one destroys the impurities produced by rajas

and tamás.
2 1 : The yogi who sees the Lord through dháraná quickly achieves his desired
goal of liberation.
2 2 : Three questions by Mahárája Pariksit:
Q l . H o w is Dháraná accomplished?
Q2. What is a bonafide dharanasraya} (Ans: Virát-rüpa —>• 2.1.24-25
and Paramátmá 2.2.12)
Q3. H o w to quickly remove contaminations of the mind?
[Pariksit Mahárája asks about Bhakti-Misra-Yoga out of curiosity and not
because he wants to practice.]
23-25: Answer to Q l : If one's mind is affected by the modes, one should
meditate on the Virát-rüpa of the Lord (dháranásraya), that is within the body
of the universal shell, after perfecting the preliminary limbs till pratyáhára.

2 6 - 3 7 : DESCRIPTION O F VIRÁT-RÜPA
26-28:14 planetary systems as the iimbs of Virát-rüpa

Verse Planet
Pátála Bottom of the feet
Rasátala Heels and toes
26
Mahátala Ankles
Talátala Shanks
Sutala Knees
Vitala Lower part of two thighs
27 Atala Upper part of two thighs
Mahltala (Earth) Hips
Bhuvar (Outer space) Navel
Svarga (luminary Chest
planetary system)
Maharloka Neck
28
Janaloka Mouth/ Face
Tapoloka Forehead
Satyaloka Head

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2 9 - 3 7 : FURTHER REPRESENTATIONS O F LIMBS/ A C T S O F VIRÁJ-RÚPA

Verse Limbs/ Acts of Virát-rüpa Represents

Arms Demigods headed by Indra
Dig Devatas and organ for hearing (of
Ears (Gross ears)
living entities)
29 Organ of Hearing (Subtle ears) Sound
Asvini-kumáras and organ for smelling
Nostrils (Gross nostrils)
(of living entities)
Organ tor smelling (Subtle nostrils) Fragrance
Mouth Blazing rire
Kve-nits Outer soace ÍFormí
JLj y \r L/l Lo
T* 1-11
Sun Devata
Eyeballs
30 Eyelids Day and night
Movement of Eyebrows A L J £ T) L

Abode of Brahma
TI 1 .
Varuna Devata
Palate
Tongue Taste/Juice of everything
Cerebral passage Vedic hymns
Jaws of teeth Yama
31 Two rows of teeth Art of affection
Smile Máyá
Glancé Samsára
Upper portion of lip Modesty
Chin Hankering
Breast Religion
Back Irreligion
32
Genitals Brahmá
Testicles Mitrá and Varuna
Waist Ocean
Stacks of bones Hills and mountains
Veins Rivers
Hairs Trees
Breath Wind with the prowess of Ananta-Sesa
33
His movement Passing ages
Reactions of three modes of material
His activities
nature

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Dress Twilieht
34
Intelligence Supreme ^ cause of material creation
Mind Moon — the reservoir of all changes
Oonscionsness ícittal Mahat-tattva
Rudra-deva
35
Nails Fíorse, mule, camel and elephant
Hins \3C^ild anim^iK and all niiadrnnpd<i
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Ansarás
Prowess Demoniac
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n dpp Rra n m a n a Q
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Arms Ksatriyas
Thighs Vaisyas
37
Feet Südras
Methods of sacrifice with ingredients,
Prescribed duties
along with devatas

38: T h US I have described this Virát-rüpa as the dháranásraya for the attached
yogi.
39: Th is is the bonafide dháranásraya for the attached yogi. Meditating on any
other form will cause degradatiou for the yogi.

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 Canto

2 . 2 . THE LORD IN THE HEART

3-6: Intelligent persons work only to

keep body and soul together,
worship Supersoul & achieve
2-7: Rejection of liberation
karma-kánda
7: Only a materialist will choose
karma-kánda

8-11: Description Size, Name, Ornaments,

of the Supersoul ' Paraphenalia, etc.

Unattached yogi - Paramatma

meditation
12-14: Tvvo kinds i
Of yogí
Attached yogi - Virat-rupa
meditation
2.2. The
Lord in the i 15: Yama to Pratyáhára
Heart 15-21: Practice
and process of
16-18: Labdhopasanti stage
leaving for an
advanced yogi
19-21: sat-cakra-yoga

22-32: Krama ]
Mukti (Virat-rupa !-
Meditation) Various stops before liberation j
33-34: Most auspicious and
beneficial - Lord Brahmá's veridict
33-37:Sádhana
Bhakti as the best 36-37: Hear, glorify & remember
path Lord - Purification of life &
Attainment of Lord's feet, and
prema.

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L i n k : Is there any proof of someone who achieved success by meditating on the
Virat-rüpa?
1: Previously, Brahmáji recreated the universe by meditating on the Virát-rüpa.

2-7: KARMA-KÁNDA REJECTED AND PATH OF LIBERATION GLORIFIED

L i n k : Isn't attaining svarga by the practice of karma a worthy goal?
2: (No) The path of Vedas gives temporary pleasures which are just like
enjoyment in a dream.
3: Therefore an intelligent person works only to keep his body and soul
together.
4-5: What does it mean to work to keep one's body and soul together?
satyam ksitau kim kasipoh praydsair
bdhau svasiddhe hy upabarhanaih kim
saty anjalau kim purudhdnna-pdtryd
dig-valkalddau sati kim dukülaih
Earthly flats —>• Why cots and beds?
Own arms Why pillows?
Palms of hands Why utensils?
Skins of trees —» Why clothing?
Are there no torn clothes on roads?
Do the trees don't give charity?
Are the rivers dried up?
Are the mountains' caves closed?
Does the Lord not protect the surrendered souls?
Why flatter proud rich men?
6: Thus being fixed (as given in 4 and 5) if one worships the Supersoul, one can
achieve liberation.
7: Who else but the gross materialists will reject the path of liberation and
choose Karma-kánda?
 Canto 2 Overview mMm:mm:mmmMmi}
m 8-11: SUPER^S'^BHBSSAY?ra?f!KlDvíScS^

Verse Description of Supersoul

Size - Eight inches
8
Four hands - Kanja-ratháriga-sahkha-gadá
Mouth - Expresses happiness
Eyes - Lotus petals
Garments - Yellowish like saffron of kádamba, bedecked with jewels
Ornaments - Gold set with jewels
Head dress and earrings - Glowing
Lotus feet on lotus hearts of mystics
Chest - Kaustubha jewel - Engraved with a beautiful calf
10
Other jewels on His shoulders
Torso is garlanded with fresh flowers
Ornamental wreath about His waist
Rings studded with valuable jewels on His fingers.
11
Leglets, bangles, oiled hair, curling - with a bluish tint, beautiful
smiling face —> all very pleasing.

12-14: PARAMÁTMÁ MEDITATION IS FOR UNATTACHED YOGÍ AND

VIRÁT-RÜPA MEDITATION IS FOR ATTACHED YOGÍ
12: H i s pastimes, glances of smiling are all H i s benedictions. One should
meditate on His form until the mind remains in a concentrated state (Dháraná)
13: Then the yogi must perform dhyána by meditating on the individual limbs
one after another. By this the intelligence gets gradually purified.
14: But, if a person has not developed such a devotional inclination towards
the Lord, he should meditate on Virát-rüpa, at the end of his prescribed duties.
L i n k : What is the practice of this Paramátmá meditator? How does he attain
his goal of liberation?

15-21: PRACTICE & PROCESS OF LEAVING OF AN ADVANCED YOGÍ

15: Yama to Pratyáhára.
16: Stage of labdhopasánti - Mérges his mind into intelligence, his intelligence
into jiva and jiva into the Supersoul.

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17: I n the stage of labdhopasanti - no influence of time, no modes, no falsé

ego. no material nature.
18: Next step - Yogi attains Brahman Realization.
19-21: The Yogi performs sat-cakra-yoga (müládhára, svadhisthana, mani-
püraka, anáhata, visuddhi and ájhá cakras) and attains direct liberation.

22-32: KRAMA MUKTI (VIRÁJ-RÚPA MEDITATION)

22: But, if the yogi still has desires to enjoy in svarga or Brahmaloka, then by
meditating on the Virát-rüpa he gives up his gross body, but travels to those
places with his subtle body. This path is called Krama-Mukti.
23: These Virát-rüpa meditators are not like ordinary karmis with material
desires. They are endowed with vidyá, tapa, yoga and jnána, and they do not
attain these various planets due to their karma, unlike the karmis.
24: First Stop - Vaisvánara-loka, Second Stop - Sisumára Constellation
25-26: Third Stop - Maharloka, Fourth Stop - Brahmaloka
27: I n Brahmaloka there is no lamentation, or fear, except suffering in the
mind because of seeing the suffering of the non-devotees.
28-29: Then he successively passes through the layers of earth, water, fire, air
and ether. Thus he successively attains the five sense objects successively.
30: Yogi pierces the layers of Falsé Fgo, Mahat-tattva and Pradhána.
31: Finally the Yogi mérges into Brahman.
32: These two paths have been explained by Lord Krsna to Brahmá.

33-37: ESTABLISHING S Á D H A N A BHAKTI A S T H E BEST O F A L L PATHS

33: [Even though I have described to you the two paths of liberation,] The most
auspicious path for those suffering in this material world is that which
produces prema to the Lord (Sádhana-Bhakti).
na hy ato 'nyah sivah panthá visatah sathsrtdv iha
vdsudeve bhagavati bhakti-yogo yato bhavet
34: This is the verdict of Brahmá after scrutinizingly studying Vedas 3 times.
bhagaván brahma kártsnyena trir anviksya manisayá
tad adhyavasyat küta-stho ratir átman yato bhavet

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 Canto 2 Overview

L i n k : H o w to see the Lord who is the object of one's prema?

35: The Lord and the jiva are inferred by symptoms such as their obsetvable
intelligence.
36: Sádhana-bhakti is ptacticed by hearing, glorifying and remembering the
Lord.
tasmát sarvátmaná rájan harih sarvatra sarvadá
srotavyah kirtitavyas ca smartavyo bhagaván nrnám
37: T w o main henefits of foUowing sádhana-bhakti
(i) purification of polluted aim of life (ii) attainment of Lord's lotus feet.
pibanti ye bhagavata átmanah satárh
kathámrtam sravana-putesu sambhrtam
punanti te visaya-vidüsitásayam
vrajanti tac-carana-saroruhántikam

AsTÁNGA-YoGA PROCESS SUMMARIZED [ 2 . 1 . 1 5 TO 2 . 2 . 3 2 ]

Yama Niyama Asana Pránáyáma Pratyáhára

, Attached ,
Vaiávánaraloka Z '''"s' /
Dháranásraya ''^^ Desire
Siáumára loka Is Virát-rüpa
[Jetached
Dháraná NO Yogi
i.
Mahar loka
YES Dharanasraya Is
Desire Paramátmá
Brahma loka NO
<
changes from Earth,
< Watery, Fiery, Airy, Ethery í Sat cakra yoga
uplifts the prana Dhyána
Pierces Falsé ego from müládhára to
'y ajná cakra
Pierces Mahat tattva
Samádhi

Pierces Pradhan LIBERATION Brahman

Realization
j
_j
 •Slifií fi
. v**v,5»j^x^5^,
"tAÍHílí 'ÍA^ift' 'tA*lli 'ÍAÍJIÍ 2.3. Pure Devotional Service - Change of Heart
y**\,3*.y33\3'-y3*y3*.y33y3'~

2.3. PURE DEVOTIONAL SERVICE -

THE CHANGE OF HEART

2-9: Different
I demigods to be
worshiped for
1-12: Demigod fulfilling
Worship vs. different desires j 10: To be
Pure performed,
Devotional whatever may
Service 10-12: Pure be one's desire
devotional
service
11: Attained by
2.3. Pure associaton of
Devotional devotees
13-16:
Service - Glorifcation of
The Change Paríksit
of Heart Mahárája and
Sukadeva
Gosvámí

13-25: Saunaka
Rsi inspires 17-19: Criticism [
Süta Gosvámí of those who
to speak do not hear Hari]
Kathá
G _2
20-24: Limb by
limb description
of persons
averse to Hari
Kathá
 Canío 2 Overview WÍBMÍWÍÍM^WÍWÍ^^
1-12 DEMIGOD WORSHIP VS. PURE DEVOTIONAL SERVICE

1: In response ro your quesrion abour rhe acriviries of a dying man, I have

explained ro you rhe parhs of direcr mukri and krama-mukri, and also abour
rhe parh ráken by inrelligenr men, i.e. bhakri.

2-9: PATHS CHOSEN BY LESS INTELLIGENT MEN - DEMIGOD WORSHIP

HDesire ' • H H f l H H Demigod to worship

1 To be absorbed in impersonal Brahmajyon Brahma
2 Powerful Sex Indra
3 Good Progeny Prajápati Daksa
4 Good Forrune Durgádevi
5 Power Agni
6 Money Vasus

^ To be a grear hero Rúdra

8 Large stock of grains Aditi
Q Heavenly planets Adityas
iyn W/.^.MKr L;«..J^«. Visvadeva
Worldly kingdom
11 TV 1 . . — 1
Sadhya
C 1•C
12
11 Populariry amongsr generál mass Asvini-kumaras
T
ÍJ Strongly builr body
Long span or líre tartn
C 1
1A
f- y. KX 1 1 ^1 r 1 T-A n 1 fA .— V r, • M y\ ^ * r ^ y% r^J ywy\f^
1I J? Beauty vjanunarvas
otaDiiity in nis post iiartn anu nonzon
16 1 .r\r\íi \HTiTf. rxuadi
A f T Q a r ad-j n n T
Q actiiLi TTVÍIQT
c/iVdai
17 Dominion over others Lord Brahmá
18 Tangible fame Supreme Lord (Yajna)
l 19 Good bank balance Varuna
1 20 Vast learning Lord Siva
21 Good Marital relationship Umá
22 Spirituai advancement in knowledge Lord Visnu or His
Devotees
23 Protection of heredity, advancement of a Various demigods
dynasty
24 Domination over a kingdom or an empire Manus
25 Victory over an enemy Demons
26 Sense gratification Moon
\.y¥^33uyj9iV33.yt*\3
'^A^lfií *A*ífií *A*ií)í '^i^éí '^ií 2.3. Pure Devotional Service - Change^1of Heart 1

10: Whatevet desire you may have, worship the Supteme Personality of
Godhead.
akdmah sarva-kámo vá moksa-káma udára-dhih
tivrena bhakti-yogena yajeta purusath páram
L i n k : If Tivra bhakti to Supreme Lord is the only auspicious practice, then will
the demigod worshippers naturally graduate to Tivra bhakti at somé stage?
11: No. They can achieve Tivta bhakti only if they get the association of
devotees. Not otherwise.
etdvdn eva yajatdm iha nihsreyasodayah
bhagavaty acalo bhdvo yad bhágavata-sangatah
L i n k : How can it be proper to make the person who has always worshipped
somé devata develop devotion to the Lord at the end?
12: When even practitioners of the exalted path of jhána eventually take up to
Bhakti yoga after giving up the path of jhána, why would demigod worshippers
not develop attraction for the topics of the Lord?
jndnam yad ápratinivrtta-gunormi-cakram
dtma-prasdda uta yatra gunesv asangah
kaivalya-sammata-pathas tv atha bhakti-yogah
ko nirvrto hari-kathásu ratirh na kurydt

13-25: SAUNAKA INSPIRES SÜTA GOSVÁMI TO SPEAK MORE

13: What questions did Mahárája Pariksit ask further?

vaiydsakis ca bhagavdn vdsudeva-pardyanah
urugdya-gunoddrdh satdm syur hi samdgame
14: Y o u are learned and we are eager, so please speak Hari Kathá.
15: Mahárája Pariksit was a great devotee since childhood and used to imitate
the worship of the family Deity.
16: Sukadeva Gosvámi also was a great devotee and thus they must have
discussed Hari Kathá.
17: Any other activity than H a r i Kathá steals away one's lifetime.
dyur harati vai purhsdm udyann astarh ca yann asau
tasyarte yat-ksano nita uttama-sloka-vdrtayd
I Canto 2 Overview '^^^^^]^MMMMK
18: Do the trees not live? Do the bellows of the blacksmith not breathe? Do the
beasts not eat and discharge semen?
taravah kim na jivanti bhastráh kim na svasanty uta
na khddanti na mehanti kim grdme pasavo 'pare
L i n k : You are the only one reproaching those people engaged in sense
gratification, but the whole world glorifies them!
19: Such animál like people are glorified profusely by only those people who
are like dogs, pigs, camels and donkeys.
sva-vid-vardhostra-kharaih samstutah purusah pasuh
na yat-karna-pathopeto jdtu ndma gaddgrajah

20-24: LIMB BY LIMB DESCRIPTION OF SUCH ANIMALISTIC PERSON

Verse Limb of person Compared to If not

listened about prowess and >
20 Earholes Holes of snakes
marvelous acts of Lord
sung or chanted loudly the
Tongue Tongue of a frog
worthy songs about the Lord
Upper body, though bowed down before Lord who
Only a heavy
21 crowned with a silk can award mukti
burden
turbán
Hands, though with Like those of a
engaged in the service of Hari
glittering bangles dead man
look at the symbolic
Plumes of the
22 Eyes representations of the
peacock
Personality of Godhead
Legs Tree trunks move to the holy places
(i) Received dust of feet of
Certainly a dead pure devotee on his head (ii)
23 The person
body experienced tulasT aroma from
Lord's feet
changes even after one's
24 Heart Steel-framed
chanting the Lord's holy name
Therefore please speak Hari Kathá that transpired between Sukadeva
Gosvámi and Pariksit
y**-^3*.y**\3'- v#x.5'_>'#x3». y**^3'.y**\33. 2.4. Process of Creation

2 . 4 . PROCESS O F CREATION

1: Paríksit concentrates mind on

1-4: Süta Goswámí Krsna
describes what
happens next 2-4: Paríksit detaches from material
things and inquires

6: How does the Lord create?

2.4. 5-10: Paríksit

Process Mahárája's
questions
of
Creation
9: How He expands Himself

12-18: 'Obeisances unto Lord'

tasmai subhadra-sravase namo
namah
11-25: Sukadeva
Gosvámí's Prayer
to Lord 19-23: 'May Lord be pleased with
me'
prasídatárh me bhagaván satárh
patih
^^^^H Canto 2 Overview 't^féfi^'éít^féf^^^
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1 - 4 : SÜTA GOSVÁMÍ DESCRIBES WHAT HAPPENED NEXT

1: Pariksit Mahárája concentrates his mind on Krsna after hearing from
Sukadeva Gosvámi.
2: He then even externally gave up attachment to body, wife, sons etc.
dtma-jáyá-sutdgára- pasu-dravina-bandhusu
rdjye cdvikale nityath virüdhdm matnatdth jahau

3-4: He renounces everything including dharma, artha and kdma. Being fixed
in his natural love for Krsna, he inquired.

5 - 1 0 : PARÍKSIT MAHÁRÁJA'S QUESTIONS

5: Your H a r i kathá is dispelling my ignorance.
6: H o w does the Lord create this universe through His energies?
7: H o w does the Lord enact primary creation through His máyá-sakti? H o w
does He carry out secondary creation through the Demigods and the
Prajápatis?
L i n k : But you seem to already know quite a bit about these topics.
8: No. It is actually very difficult for even the wise people to understand the
activities of the Supreme Lord.
9: The Lord as Káranodakasáyl Visnu single handedly supports the three gunas
during primary creation. Then, through the devatás. He also supports the
gunas during secondary creation. Does this happen simultaneously or in
sequence?
L i n k : You have mentioned that this subject matter is very difficult for even
wise people to understand. Why then are you asking me?
10: Y o u are: a) expert in discerning the scriptural truths b) Y o u have reaiized
Krsna. Therefore, please clear my doubts.

1 1 -25: BEFORE ANSWERING THE QUESTIONS,

SUKADEVA GOSVÁMÍ OFFERS PRAYERS TO THE LORD
11: Sukadeva Gosvámi systematically remembered the master of senses and
replied...

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 12: accepts three modes for creation, resides in all living entities and His ways
are inconceivable. •
13: is complete form of existence, who (i) liberates pious devotees (ii) destroys
advances of non-devotees (iii) grants specific destination to transcendentalists.
14: associates with Yadus and problem for non-devotees; enjoyer of material
and spirituai worlds with unlimited opulence.
15: is all-auspicious Lord Sri Krsna, about whom glorificarion, remembrances,
audience, prayers, hearing and worship can at once cleanse sinful effects.
yat-kirtanarh yat-smaranarh yad-iksanarh
yad-vandanam yac-chravanam yad-arhanam
lokasya sadyo vidhunoti kalmasam
tasmai subhadra-sravase namo namah
16: is all-auspicious Lord Sri Krsna - Jnánis, by surrendering unto H i s lotus
feet, are relieved of all attachments to present and future existences and
progress toward spirituai existence easily.
17: is all auspicious Krsna - people possessing any great quality cannot achieve
any result without dedicating them to His service.
tapasvino ddna-pará yasasvino
manasvino mantra-vidah sumangaláh
ksemam na vindanti viná yad-arpanarh
tasmai subhadra-sravase namo namah
18: People of any sinful race / addicted to sinful acts can be purified by taking
shelter of His devotees, due to His being the supreme power.
kiráta-hünándhra-pulinda-pulkasd
dbhira-sumbhd yavandh khasddayah
ye 'nye ca pdpd yad-apdsraydsraydh
sudhyanti tasmai prabhavisnave namah

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 Canto 2 Overview y3*^3'.y3*\33- y3*^3*.y3*'.3'- y**v,;5'j/**v3«. yt*-^3'.y*3\3'-y3*^3'.i

19-23: MAY THE LORD, WHO BE PLEASED WITH ME

19: is the Supersoul and the Supreme Lord of all self-realized souls,
personification of Vedas, religious scriptures and austerities; worshiped by
Brahmá, Siva.
20: is the Lord of all devotees, the protector of Vrsni etc..., the leader of all
living entities, the controller of intelligence, the proprietor of all planets and
the supreme incarnation.
sriyah patir yajha-patih prajá-patir
dhiyám patir loka-patir dhard-patih
patir gatis cdndhaka-vrsni-sdtvatdm
prasidatdfh me bhagavdn satdrh patih
21: gives liberation. By meditating on H i s lotus feet, devotees see Absolute
Truth. But learned mentái speculators, bowever, think of H i m according to
their whims.
22: amplified potent knowledge of Brahmá and inspired him in creation and
appeared to be generated from Brahmá's mouth.
23: enlivens material bodies by lying down in universe and as Purusa causes
living entities to be subjected to sixteen divisions of modes, be pleased to
decorate my words.

24: Obeisances to Vyásadeva, incarnation of Vásudeva, who compiled Vedic

scriptures which are enjoyed by devotees.
25: T will answer your questions by quoting the Brahmá-Nárada Saihváda.'

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 2.5. The Cause Of All Causes
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2 . 5 . THE CAUSE O F ALL CAUSES

1-2: Six questions

1-8: Narada's
3-6: Convicitons: "I think you are the
questions,
supreme independent Lord"
convictions and
doubts
j7-8: Doubts: "Why do you perform tapa?
j Is someone more powerful than you?"

9-13: Brahmá's only recreate what has already been ;

clarifications on created"
Nárada's faise
convicitions Bewildered persons talk nonsense

14: yad rupatti: Vásudeva

14-16: Brahmá
answers three
2.5: The questions 15-16: yad adhisthanarh and yat pararh: \
Náráyana •
Cause of
all Causes
17: Lord created Brahma who recreates ^
17-20: Brahmá (visarga) with Lord's inspiration
vs. Lord (jiva
Tattva vs. Visnu
Tattva) 18-20: Transcendental Lord controis and
covers jivas with three gunas

21-35: Brahmá 21-31: Karana srsti

answers yatah Z
srstam 32-35: Karya srsti

37: In terms of the social orders (varnas) i

36-42:
Descriptions of 38-41: In terms of the planetary system \
Virát-rüpa
42: Other imaginations
 Canto

1-8: NARADA'S QUESTIONS, CONVICTIONS AND DOUBTS

1-2: Questions by Nárada Muni
1: Please teli me that transcendental knowledge which specifically directs one
to the truth of the individual soul and the Supersoul.

2: Six Questions by Nárada muni to Brahmá Answered in

yad rüpath Symptoms of manifest world? 2.5.14
yad adhisthánam What is its shelter? 2.5.15-16 and 2.6.31
yatah srstam How is it created? 2.5.21-35

yat sathsthaih How is it conserved? 2.6.39

yat paraih What it depends on? 2.5.15 and 2.6.32

yac ca What is it composed of ? 2.6.1-18 and 2.6.23-30

3-6: Convictions of Nárada about Brahmá

3: Y o u know everything about this creation like an ámalaki fruit in your hand.
(Analogy: karámalaka-vat)
4: I think you are the supreme independent Lord.
5: Y o u create by your own matter and energy just like a spider.
(Analogy: ürnanábhir iva)
6: I know no other source for creation but you.
7: Doubts of Nárada about Brahmá
7: But, why do you perform so much austerity (ghorarh tapah)? Is there
someone more powerful than you?

9 - 1 3 : BRAHMA CLARIFIES NÁRADA MUNI'S DOUBTS

AND DESTROYS HIS FALSÉ CONVICTION
9: Because of your inspiration I am able to meditate on Lord's prowess, Thanks.
10: Unless aware of Supreme Personality of Godhead's position, one is sure to be
illusioned by observing my powerful activities.

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11: I only recreate what He has already created.

12: M y obeisances to Lord by whose Máyá people call me the Supreme
controller.
13: Identifying with "me and mine," {mamdhatn) bewildered person talks
nonsense.

14; YAD RÜPAM, 1 5 - 1 6 : Y A R A D H I S T H Á N A % YAT PÁRAM

14: The 5 components of this universe 15-16: Whatever you see in this
are non-different from Vásudeva. universe that is worth taking shelter -
Nothing but He exists in truth. Náráyana is the shelter of that.

L i n k : If Lord Narayana is everything, then what do you do?

J | ^ ^ J 7 - 2 0 : B R A H M A V S . L O R D - ] Í V A - T A T T V A Vs. VISNU TATTVA j [

17: I am also created by H i m , and I only create what has already been created
by H i m , under H i s vision.
18: Transcendental Lord, just for the sake of Creation, Maintenance and
Destruction, accepts three gunas through His máyá sakti.
19: These three gunas control jivas by binding them.
20: Because of this covering of gunas - people cannot perceive Lord.
 Canto 2 Overview
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2 1 - 3 5 : YATAH SRSTAM

MAHA-VISNU
(Lord's Svárhs'a - His glace Impregnates jivas into Material Nature) 2 1 - 3 1 : K Á R A N A SRSTI
Kála Karma Svabháva
The Supreme Lord's glancé on
the sum totál of material
MATERIAL NATURE/ PRADHÁNA energy (máyá) infuses it with
time (kála), destiny (karma)
3 modes are inactive - in undifferentiated/ unmixed state
and nature (svabháva) of all
jivas, thereby agitating it.
The agitated equilibrium state
MAHAT TATTVA
(pradhána) then produces the
Mahat tattva (in sattva) Sütra Tattva (in rajas) Mahat tattva, a state which
although has all three modes,
is predominantly of goodness
A H A N K A R A (predominantly in tamás) and passión due to jnána and
kriyá saktis.
Goodness Passión Ignorance
This state further transforms
into Ahahkára, which is
Kartá (Doer) Karana (Cause) Kárya (Effect) 1
jnána-sakti Kriyá-sakti Dravya-sakti predominantly in tamás,
ignorance. This state produces
J I
3 energies, called: jnána-sakti
Adhidaiva Adhyátmá AdhibhOta (derived from sattva-guna or
vaikárikah), kriyá-sakti
Mind & U Praiia, 10 Senses, í5 tanmatras & (derived from rajoguna or
10 Sense devatás i Intelligence ; 5 elements taijasah) and dravya-sakti
(derived from tamoguna or
Sound • i Ether ii támasah).
Ear Dig-devatás The dravya-sakti has the
Eyes Sürya capacity to produce five gross
Touch >• Air
Skin Váyu elements. Kriyá-sakti produces
Nose AsvinT-kumáras the senses. Jnána-sakti
Form Fire
Tongue Varutia produces the sense devatás.
Hands Indra At each leve! of transformation,
Taste * Water
Feet Upendra the Lord's energy in the form of
1 —
Voice Agni time produces the subsequent
Anus Mitra Smell Earth state of transformation.
Genitals Prajápati The extra details in the adjacent cha
are taken from Canto 3, Chapter 6

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 2.5. The Cause Of All Causes

23 elements IMahat-tattva, aharikara, 5

32-35: KÁRYA SRSTI tanmatras, 5 gross elements, 11 senses] in
unmixed state
When the ingredients were ready but
in an unmixed state, the Lord entered
them in order to make bodies. By the
Assembly happens by Lord's Maya sakti
Lord's compacting energy, they took
on primary and secondary forms, thus \>
creating the body of the universe as After 1000 years of inactivity
Garbhodakasayí Visiiu enters the universe
well as individual bodies.
& enlivens it.
After one thousand years, the soul of
the mass of jivas (Hiranyagarbha), the
Supreme Lord, brought to life the non-
living universe. He then expands into the Virat-rupa

36-42: DESCRIPTIONS OF VIRÁT-RÜPA

3 7 : IN TERMS O F VARNAS 3 8 - 4 1 : I N T E R M S O F PLANETARY S Y S T E M S

- ....Mjim mmii iiiiiiiiiiiiiiiiriiiifmmninn T li riii1[iriwiwill»i»<irt>aflllMi^^ i
Brahmanas Mouth/head Planets Limbs of Virát-rüpa
Ksatriyas Arms Satyaloka Head
Vaisyas Thighs Tapaloka Breast (or lips)
Südras Legs Janaloka Neck
"
Maharloka Chest
Svarga Heart
4 2 : OTHER IMAGINATIONS
Bhuvarioka Navel to Heart
Bhur-loka Navel
Svarloka Chest to
Atala Waist
(Upper) Head
Vitala Thigh
Bhuvarioka Navel
(Middle) Sutala Knees
Bhürloka Legs Talátala Shanks/Calves
(Lower) Mahátala Ankles
Rasátala Upper portion of feet

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 Canto 2 Overview t^ftVtiítí' lffff^^
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2 . 6 . PURUSA-SÜKTA C O N F I R M E D

1-17: The Lord as the ' Lord's subtle sense organ Tan-
material cause and the mátrá + Element
efficient cause
(description of Virát- Lord's gross sense organ sense i
rüpa) devatá + subtle sense organ of |
Virát-rüpa and jiva Z

18-22: Material world 21: Qualifications to enter spirituai

vs. Spirituai World world 1

23-30: Brahmá's
Birth of Brahmá and acqüiring I
testimony that the Lord
things for sacrifice i
is the material cause
2.6. 31-33: Brahmá j
Purusa- summarizes his answers í- By Lord's empowerment, I create
to Narada's questions J
sükta
Confirmed 34: He holds Krsna in his heart \
34-38: Why should one (
believe Brahmá's words i 35-38: Though he cannot \
understand Lord fully, he glorifies 1

39-40: Qualities: Omnipotent and

omnipresent etc

41: Knowing Him: by controlling j

39-46: Brahmá's mind and senses i
description of
Káranodakasáyl Visnu
42: His zone of control:
everywhere

43-45: His potency

 2.6. Purusa-sukta Confirmed

1-17: ANSWERS TO 'YAC CA' (ASKED IN 2.5.2)- LORD IS BOTH THE

l^^^^^^^jATER^^^^H^FFtCTI^Cjj^^
1-16: Material cause - Garbhodakasayí Visnu's limbs provides the
ingredients for the universe.
Sutra-1: Lord's Subtle Sense Organ Sense Objects (Tan-mátrá) + Element.
Sutra-2: Lord's Gross Sense Organ Sense Devatá + Subtle Sense Organ of
Virát-rüpa and Jiva.
Examples: Lord's Jihvá —>• Taste + Water;
Lord's Tálu —r Varuna + Jihvá of Virát-rüpa and Jiva
[The details are given in a table in Chapter 10, See Page No. 175]
16: Whatever existed in the past, present and future is covered by the Lord.
Yet He is transcendental.
17: Lord also acts as the effective cause of the universe by energizing the
universe both from inside and outside.

18-22: EKAPÁD -VIBHÜTI VS TRIPÁD-VIBHÚTI

18: He is not just the Lord of the material world, but is also the Lord of
spirituai bliss. It is difficult to measure the glories of the Lord.

Quality Ekapáda Tripáda

Birth Death Cycie Present Absent
People (who stays) Grha-medhis, Abrhad-vratas Aprajánám- no birth
Lord's Inclination Not Inclined More inclined
Wants to Lord it over Perform devotional
Nature of Souls
material nature service
Fear Present Absent
Not present because of
Forgetfulness Present as Avidyá
Vidyá
Souls Less in number Innumerable
Sandhini Manifestation 1/4 3/4

Sat-Cit-Ananda
Meager Full
Experience

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^ ^ ^ H Canto 2 Overview Í?fí)í'ÖH^^^

19: This material universe (as explained in verses 1-18) is not all in all. Above
tbe Ekapáda is Tripáda wbicb is cbaracterised by amrtarn, ksemam and
abbayarh.
20: Spirituai world (Tripáda) is for aprajandm and Material world (Ekapáda)
is for Grba-medbis and Abrbad-vratas (tbose wbo don't strictly follow vow of
celibacy).
21: Tbe jiva qualified by ignorance wanders on tbe patb of enjoyment, wbile
tbe jiva endowed witb knowledge wanders on tbe patb of liberation. Tbe Lord
is tbe sbelter of botb tbe patbs.
22: Tbe Lord creates and maintains Ekapáda tbrougb His energies and not
personally, like sun acting tbrougb its rays.

23-30: BRAHMA SUBSTANTIATES FROM HIS OWN EXPERIENCE THAT

THE SUPREME LORD IS THE MATERIAL CAUSE OF THIS UNIVERSE

23: Wben I appeared from tbe lotus in tbe Lord's navel, I could not see any
ingredients for sacrifice otber tban tbe limbs of tbe Lord.
24-27: By using tbe limbs of tbe Lord I assembled all tbe ingredients needed
for tbe sacrifice.
28: By tbese ingredients assembled tbrougb tbe limbs of tbe Lord, I performed
sacrifice to tbe Lord.
29-30: Your brotbers and later Prajápatis, Manus, sages and otbers
worshipped tbe Lord witb sucb sacrifices.

3 1 - 3 3 : SuMMARY OF BRAHMÁ'S ANSWERS TO NARADA'S QUESTIONS

31: Answer to yad adhísthánarh (asked by Nárada in 2.5.2): A l l tbe universes
are therefore situated in His powerful material energies, wbicb He accepts self-
sufficiently, although He is beyond gunas.
32: Answer to yat pararh (asked by Nárada in 2.5.2): Only by H i s
empowerment, I create and Lord Siva destroys. Lord Himself is tbe maintainer.
33: Tbus I bave answered all your inquiries. Tbere is notbing as cause or effect
apart from tbe Supreme Personality of Godhead.
 2.6. Purusa-sukta Confirmed 155

34-38: WHY SHOULD YOU BELIEVE MY WORDS?

34: M y words, mind and senses can never go wrong as I hold Krsna in my
heart with great zeal.
na bhárati me 'nga mrsopalaksyate
na vai kvacin me manaso mrsá gatih
na me hrsikáni patanty asat-pathe
yan me hrdautkanthyavatá dhrto harih
35: Though I have many high qualities - Still I cannot understand H i m .
so 'harh samámnáyamayas tapomayah
prajápatinám abhivanditah patih
ástháya yogam nipunam samáhitas
tam nádhyagaccharh yata dtma-sambhavah
36: Therefore best for me is to take auspicious surrender at Lord's lotus feet.
Lven tbe Lord Himself is unable to estimate His own limits: what to speak of
otbers?

37: Me, Siva and you can't ascertain tbe limits of spirituai bappiness then what
to speak of otber demigods?
38: Tbougb I cannot fully understand H i m - I still glorify H i s activities to the
extent I bave understood.

39-46: BRAHMÁ SUMMARIZES THE ORIGINÁL CREATOR

KÁRANODAKASÁYÍ VISNU

39: Answer to yad saitistharil (asked by Nárada in 2.5.2): Mabá-visnu,

without birth, tbe soul of all beings, creates, maintains and destroys Himself
(tbe universe) by Himself in Himself.
40: Qualities of L o r d : He is Absolute Trutb, pure, embodiment of full and
perfect knowledge, all-pervading, without beginning or end, without rival.
41: How to know H i m : Great thinkers wbo controlled mind, senses and body
can know H i m . Tbat form disappears wben assailed by faise logic.
 Canto 2 Overview

42: His zone of control: He is the master of eternal time, space, cause and
effects, mind, elements, ego, modes, senses, universal form, Garbhodakasayí
Visnu, and tbe sum totál of all living beings.
43-45: Don't misunderstand: Everything of tbis world is pervaded by tbe
Supreme Lord, but none of tbese are tbe svarüpa of tbe Lord.
L i n k : / described purusavataras predominantly concerning the máyá-sakti.
Now I will describe lilavataras who are composed of the cit-sakti.
46: Tbese pastimes are pleasing to bear and are to be relisbed.
prádhányato yán rsa ámananti
lilávatárán purusasya bhümnah
ápiyatám karna-kasáya-sosán
anukramisye ta imán supesán

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 2.7. Scheduled liicarnalions

1
2 . 7 . SCHEDULED INCARNATIONS WITH
SPECIFIC FUNCTIONS

Various guna, lílá, manvantara,

saktyáves'a avatáras and vibhütis
1-39: Various ot the Lord along with their prime
incarnation of the purpose of descent
Lord (totál 25
mentioned)

40: Easier to count the number of

atoms
2.7.
40-46: Can't
Scheduled 4 1 : Even Ananta Sesa can't
understand Lord
Incarnations without His mercy describe
with Specific
Functions 42-46: But devotees understand
by surrender and Lord's mercy
47-49: Bhagaván is
superior to Inferority of paths of jnana and
Paramátmá and yoga in comparison to Bhakti
Brahman

50-53: Summary of
Expand it and disseminate it
chapters 2.5-7

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 Canto 2 Overview 2 f Í Í *2*^f

1-39: VARIOUS INCARNATIONS OF THE LORD

1-39: Various guna, lila, manvantara and ávesa avatáras and vibhütis of tbe
Lord along witb their prime purpose of descent are described.

No Incarnation Activity
(i) Lifted Earth, wben it is drowned into Garbhodaka ocean,
Yaraha
(ii) pierced tbe first démon, Hiranyáksa, witb His tusk.
Suyajiia, son (i) Begot demigods headed by Suyama, in tbe womb of
2 of Prajápati Daksiná (ii) as Indradeva, diminisbed very great miseries in
and Áküti tbe three worlds (iii) called Hari by tbe father of mankind.
(i) Son of Kardama and Devabüti (ii) Spoke science of self-
3 Kapila realization to bis motber and liberated ber in tbat very
lifetime.
(i) Appeared being prayed for by Atri
Dattatreya
(ii) blessed Yadus, Haibayas, etc, witb material and spirituai
Son of Atri
blessings and purified them.
(i) Appeared wben Brahmá underwent austerities for
Four
creation. (ii) Clearly established tbe spirituai trutb, wbicb
Kumáras
was lost in previous age.
(i) Son of Mürti and Dharma
Nara-
(ii) To exbibit His personai way of austerity and penance
Náráyana
(iii) Cupid could not break their vows.
8 Prsnigarbha Awarded Dbruva planet to Prince Dbruva.
(i) Delivered tbe condemned King Vena from bell,
9 Prthu
(ii) Exploited earth by drawing all kinds of crops as produce.
(i) Son of SudevI and Nábbi (ii) Performed materialistic yoga
10 Rsabhadeva
to equi-balance tbe mind.
(i) He is tbe personified sacrifices, Vedas and Supersoul of
11 Hayagriva all demigods, (ii) All tbe sweet sounds of Vedic bymns came
out of His breathing.
(i) Came during Satyavrata (wbo was Vaivasvata Manu) as
sbelter of all living entities during annihilation (ii) Vedas
12 Matsya
came out of Brahmá's mouth out of fear of water of
annihilation and Lord enjoying tbose water protected Vedas.

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mwLmMüMWá 2.7. Scheduled Incarnationsj

(i) Lifted Mandara Mountain (ii) Movement of mountain

13 Kürma
caused itching sensation, causing Lord to partially sleep.
Killed Hiranyakasipu by piacing bim on His tbigbs and
Nrsimha
14 piercing witb His nails, rolling His eyebrows in anger and
deva
sbowing His fearful teeth and moutb.
Prayer of Gajendra: Gajendra being attacked by crocodile
prayed: " O deliverer, as famous as a place of pilgrimage! A l l
is- are purified simply by bearing Your boly name, wbicb is
Hari
ié worthy to be chanted".
Hearing prayer of Gajendra, Lord appeared witb His wbeel
and killed tbe crocodile and lifted tbe elephant.
(i) Came as son of Aditi and surpassed all tbe qualities of
Adityas (ii) On pretense of measuring three steps took away
17- Vámana all land of Bali.
18 deva Bab Mahárája did not tbink of anytbing, (beaven or bis
spirituai master) besides bis promise. He offered even bis
own bead for measurement.
Taugbt Nárada about devotional service, wbicb is especially
Hamsa
19 understandable by persons wbo are souls surrendered unto
avatára
Lord.
(i) Comes as descendent of Manu dynasty in each
Manvantara
20 Manvantara (ii) subdues miscreant rulers (iii) spread His
avatára
glory in all directions.
(i) Quickly cures simply by His fame.
21 Dhanvantari (ii) Cause of long life for tbe demigods.
(iii) Inaugurated tbe medical science in tbe Universe.
Uprooted tbe ksatriyas twenty one times wben they turnéd
22 Parasurama
astray from tbe patb of tbe Absolute trutb.
(i) Son of Dasaratba in Iksváku dynasty (ii) Went to tbe
forest under fatber's order (iii) Vanquisbed Rávana (iv)
23-
Rámacandra Being aggrieved for Sitádevi, glanced over tbe city of Rávana
25
witb red-bot eyes - Ocean trembled in fear. (v) Curbed the
pride of Rávana along witb bis life air.
26- Krsna and
(Refer to tbe section below)
35 Baiaráma

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 Lord considering His own compilation of Vedas to be
36 Vyásadeva difficult for less intelligent people will divide tbe Vedas into
different brancbes.
Bewilder tbe minds of Atbeists and preacb sub-religious
principles wben atbeists being well-versed in Vedas destroy
37 Buddha
planets. {Jiva Goswdmi: this Buddba appeared in a different
Kali yuga.]
38 Kalki At tbe end of Kali yuga, appears as tbe supreme cbastiser.
(i) At creation - Penance, Brabmá, Prajápatis, great sages
wbo generate. (ii) During maintenance - Lord Visnu, tbe
demigods. (iii) At annibilation - Lord Siva and atbeists full of
39 Gunavataras
anger, etc.
All of tbem are different representative manifestations of tbe
energy of tbe supreme power, tbe Lord.

7: Sukadeva Gosvámi commenting on Nara Náráyana Rsi: Great stalwarts like

Siva can vanquisb lust, but become overwbelmed by tbeir own wratb. Sucb
wratb can never enter Lord's beart, so bow can lust take sbelter in His mind?
kámam dahanti krtino nanu rosa-drstyá
rosarh dahantam uta te na dahanty asahyam
so 'yarh yad antaram alam pravisan bibheti
kámah katham nu punar asya manah srayeta

26-35: ACTIVITIES OF LORD KRSNA

26: Appearance: Descends, to diminisb tbe burden of eartb, along witb His
plenary portion. Comes in originál Beautiful black bair.
27: A l l tbese activities are impossible for anyone otber tban tbe Lord Himself.
L x : (i) Killing Pütaná (ii) Overturning cart (iii) Uprooting Arjuna trees.
28: (iv) Cbastised Káliya.
29: (v) Saved Vrajavásis from forest fire simply by closing His eyes. Sucb are
His Superbuman activities.
30: (vi) Rope feli sbort wben motber Yasoda tried to bind H i m . (vii) Sbowed
Universes in moutb.
MiB¥iíM0}¥£M0}¥ií 2.7. Scheduled Incarnations

31: (viii) Saved Nanda Mahárája from Varuna (ix) released cowherd boys from
Vyomásura (x) Awarded Vrajavásis promotion to tbe bigbest planet in tbe
spirituai sky - Proves H i s Godbood.
32: (xi) Stopped Indra püjá and beid Govardban to protect Vrajavásis, wben
He was only seven years old.
33: (xii) Bebeaded Sankbacüda, wbo kidnapped tbe damsels.
34-35: Killed many demons (botb in Vrndávana and outside), eitber personally
or by His devotees and awarded impersonal liberation or personai abode.

40-46: IT Is IMPOSSIBLE TO UNDERSTAND THE GREATNESS OF VISNU,

UNLESS HIS MERCY IS BESTOVVED
40: It is easier to count tbe number of atoms of tbe universe tban to estimate
tbe greatness of Krsna.
41: Wbat to speak of Visnu's prowess? It is impossible even to know tbe extent
of His material energy. Even Ananta Sesa can't describe witb thousand faces.
42: But if one can attract His mercy by bis unpretentious and unalloyed
surrender tben be can understand Krsna and cross over tbe material ocean.
yesáth sa esa bhagaván dayayed anantah
sarvátmanásrita-pado yadi nirvyalikam
te dustarám atitaranti ca deva-máyám
naisáfh mamáham iti dhih sva-srgála-bhaksye
L i n k : Is tbere any example of tbose wbo bave attained sucb a mercy?
43-45: Great personalities including Brabmá and otbers wbo were tbus
successful in attracting Krsna's mercy.
46: Not only tbem, even unqualified people can cross over material ocean and
know Krsna, if tbey are inclined to learn from tbe qualities of devotees.
te vai vidanty atitaranti ca deva-máyám
stri-südra-hüna-sabará api pápa-jtváh
yady adbhuta-krama-paráyana-sila-siksás
tiryag-janá api kim u sruta-dháraná ye
 Canto 2 Overview

47-49: DESCRIPTION O F PARAMÁTMÁ A N D BRAHMAN A N D

ESTABLISHING B H A G A V Á N AS T H E ULTIMATE PHASE

2.7.47: Paramátmá is eternally peaceful and fearless, bestows knowledge, is

pure and equal to all. Brabman wbicb is known as unlimited bappiness and
freedom from grief is one aspect of tbe Supreme Lord.
2.7.48: Tbe patbs to realize Brabman and Paramátmá (jnána and yoga) are
inferior to Bbakti, as tbose practitioners give up tbose practices after acbieving
tbeir goal.
2.7.49: It is Bbagaván, and not Paramátmá or Brabman, wbo bestows tbe
result of all processes. Lven if tbe body is finisbed before perfection, tbe result
is carried over.

5 0 - 5 3 : SUMMARY O F CHAPTERS 2 3 -

AND DISSEMINATION O F THIS KNOWLEDGE

50: Lverytbing in tbis Universe is Lord. But still He is indifferent to everything

in tbis universe.
51: Content of Srimad-Bbágavatam is coUection of Lord's vibhütis. Please
expand it.
52: Mood of a speaker - But explain it witb determination in sucb a way tbat
it gives rise to Bbakti in living entities.
L i n k : Tbe pastimes of Lord's lilávatáras are all spirituai and full of bliss. But
tbe pastimes of tbe purusávatáras dealing witb máyá-sakti are all related to
máyá. Should one describe máyá or not?
53: Importance of understanding creation pastimes: If one constantly
describes máyá in relation to tbe Lord, remembers máyá or bears about máya
witb proper faitb, be will not be bewildered by máyá.
mdyath varnayato 'musya Uvarasyánumodatah
srnvatah sraddhayá nityam máyayátmá na muhyati

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L^I:|í>2CftI€l0l^^^^ 2.8. Questions by King Paríksit

^^2^870^1^^ MAHÁRÁJA

1: Explain Nárada Muni's

preaching exploits
1-6: Paríksit
Inspires Sukadeva Z
Gosvámí to speak 2-6: Glories of Hari Kathá - i
Hari kathá Creates auspiciousness and |
remembrance of Lord -
devotee never gives up Lord's
lotus feet

7-10: Difference between Jiva;

2.8 and the Lord i
Questions 7-23: Questions
by Pariksit by Paríksit
Mahárája 11-23: Various other questions

24-25: "I am surredered and

you are qualified"
24-29: Paríksit
encourgaes
26: I am not feeling
Sukadeva
exhaustlon due to fasting
Goswámí to
speak
27-29: Sukadeva Gosvami,
pleased, gets ready to answer

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 1-6; PARÍKSIT M A H Á R Á J A INSPIRES S U K A D E V A G O S V Á M Í

To SPEAK HARI K A T H Á

1: Please speak about Nárada Muni's preacbing exploits.

2: Please speak Harikatbá as it can produce auspiciousness in tbe wbole world.

3 Please speak in sucb a way tbat I can give up my body wbile absorbing my
detacbed mind in Krsna.

kathayasva mahábhága yathdham akhilátmani

krsne nivesya nihsangam tnanas tyaksye kalevaram
4: Tbe Lord quickly enters tbe beart of one wbo faitbfully bears about H i m .

srnvatah sraddhayá nityath grnatas ca sva-cestitatn

kálena náti dirghena bhagaván vasate hrdi
5: H o w bearing leads to remembrance? Krsna, in tbe form of Hari-katba,
enters tbe beart tbrougb tbe ears, and wasbes away all contamination.

pravistah karna-randhrena svánáth bháva-saroruham

dhunoti samalath krsnah salilasya yathá sarat
6: Sucb a person wbo bas acbieved tbe remembrance of tbe Lord tbrougb tbe
process of bearing never gives up tbe lotus feet of tbe Lord.

7 - 2 3 : Q U E S T I O N S BY PARÍKSIT MAHÁRÁJA

7: H o w did Jiva, wbo is spirituai, attain a body wbicb is material?

8: Tbe body of tbe Lord and tbose of tbe common living entities looks same.
Wbat is tbe specific difference between tbem?

9: Brabmá appeared from tbe navel of tbe Lord. Is tbe form of tbe Lord
similar to tbat of tbe material body of Brabmá, or is it different?
10: Wbere does Káranodakasáyl Visnu iie?

11: Are tbere any more details about tbe description of tbe universal form?

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12-14: About Kála and Karma
12: Speak about Kalpa, Vikalpa, about bow time is perceived in tbe various
ages and in various planetary systems.
13a: Dimensions of Time
13b: About karmic reactions.
14: H o w do various karmic activities lead to various bodies?
15: Creation of various places in tbis universe and about creation of tbeir
inbabitants
16a: Dimensions of tbe Universe
16b: Activities of Devotees
16c: About Varnásrama
17: About Yugas, duration, Yuga Dbarma and activities of Yugávatáras.
18: About sádbárana dbarma, visesa dbarma and ápad dbarma.
19a: Speak about tbe elements
19b: Worship of Purusávatáras
19c: Yoga-MisYa-Bhakti

20a: Tbe opulence, destination and destruction of subtle body of a Yogi

20b: Conclusion of all Vedic scriptures
21a: Deliverance from sainsára for all living entities.
21b: Favorable and unfavorable activities for Bbakti.
21c: Rules for Vedic, Smárta, Kámya and tri-vargic Karmas.
22a: Reappearance of Jivas after Pralaya.
22b: Creation of Pásandis.
22c: About tbe Nityasiddbas.
23: H o w does tbe Lord perform His lilás using Yoga máyá and tben disappears
witbout any attacbment?
 2 4 - 2 9 : PARÍKSIT M A H Á R Á J A INSPIRES

SUKADEVA GOSVÁMÍ T O SPEAK

24: Please answer because I am surrendered unto you.

25: Among all otber sages, you are the autbority as your knowledge is in
parampará.
26: I am certainly not affected by bunger or tbirst since I am drinking tbe
nectar of Krsna wbicb is flowing from your moutb. Please continue.

27: Sukadeva Gosvámi was pleased witb tbe inquiries.

28: He spoke Srimad-Bbágavatam in reply as spoken by the Lord Himself to
Brahmáji.
29: Sukadeva Gosvámi gets ready to answer.
MMMfmMBM. 2.9. Answers By Citing Lord's Version

2 . 9 . ANSWERS BY CITING LORD'S VERSION

1-2: Due to máyá - soul feels |

connection with body, suffers from i
1-3: Cause of Soul 'aham mameti' conceptions |
accepting Body
3: Becomes free from misconceptions,;
when in touch with Bhakti
4-8: Prelude to
hegining of creation - Brahma heard
Brahmá-Lord
'tapa, tapa' & underwent austerities
Samváda
9-10: Glories of Vaikuntha

9-18: Brahmá's ; 11-14: Descriptions of residents and

vision of Vaikuntha' overall beauty

15-17: Lord's beauty and activities

2.9. 19-24: Lord invites j
Answers by Brahmá to ask Devotional austerity is dear to Lord
citing hendecitions
Lord's 26: Describe your material and
spirituai forms
Version
27: How different energies are
25-30: Questions > working
by Brahmá 28: Lord's pastimes in relation to his
energies
29-30: Guidance to sérve without
pride & hondage

31-38: Catuh-sloki Lord speaks catuh-sloki and dissapears

Brahma requests Narada to expand it

39-46: Catuh-sloki
expanded
Narada further taught it to Vyása

tv^53.!'**v.5»j/**v33. >'#v.3'_>/#v5A V#v.5*L>/#v.53.!/#^.5'.>'#\,;33^

I Canto 2 Overview W^^^M^MMMMMM
1 -3: ANSWER TO PARIKSIT'S 1 ST QUESTION ( 2 . 8 . 7 )
1: The relationship between tbe body and tbe jiva is unreal. He feels tbe
connections only due to máyá. (Analogy: svapna-drastur ivánjasá)
2: Afflicted by tbis máyá: tbe Jiva appears to be of different forms and suffers
witb "aham-mameti" misconceptions.
3: But, wben be gets in toucb witb transcendence (tbrougb Bbakti): be becomes
free of misconceptions.

4 - 8 : SETTING THE PLATFORM FOR BRAHMÁ - LORD CONVERSATION

4: Brabmá is a famous example of a person wbo performed Bbakti and got free
from illusion.
5: He couldn't understand bow to create.
6: At tbat time be beard: " T A P A , T A P A "
7: Not being able to see tbc speaker: be still made up bis mind to follow tbe
instruction.
8: He undergoes austerities for thousand celestial years.

9 - 1 8 : LORD BRAHMÁ'S DARSAN OF VAIKUISTHA

9-10: Lord, being pleased, sbowed tbe V a i k u n t h a ahode which is free from all
dualities, free from the influence of the modes, time, máyá etc.
11-12: Inbabitants - dark in complexion, effulgent, had a pleasing demeanour,
youthful, and dressed in dazzling garments and ornaments.
13: The sight of the inbabitants traveling with their consorts in shining
airplanes looks like the sky is fiiled with clouds and flashing lightning.
14: Mother L a k s m i - sometimes serving the feet of the Lord, and at other
times singing the glories of the Lord while sitting on a swing.
15. Lord - served hy His chief flollowers such as Sunanda, Nanda, Prahala
and Arhana.
í-2^3*^_¥\33.y¥^3*.y¥\3'~y¥^3'.y¥'s3'-
' * A í i r ' S * M Í Í 't^^^ 2.9. Answers By Citing Lord's Version ^U
^U^
^^^^^
^^H
B
16. Lord's smiling countenance indicated H i s desire to give mercy to His
servants. He had four arms and had the Srivatsa mark on His chest.
17. The Lord was sitting on a praiseworthy throne surrounded by His energies,
His natural and temporary powers.
18: I n great ecstasy lord Brabmá offered respects after darsan.

19-24: LORD EXPRESSES HIS PLEASURE AND INVITES BRAHMA TO ASK

FOR BENEDICTIONS
19: Tbe Lord, pleased witb Brabmá, sbakes His band and starts speaking.
20: I am very pleased witb your austerities. I cannot be satisfied witb penances
of tbe greatest of yogis.
21: Please ask for a benediction, tbougb I bave given you greatest benediction
witbout your asking.
22: Tbis darsan of M y planets gives you tbe greatest perfectional knowledge.
23: It was I wbo ordered you to perform Tapa - sucb a devotional austerity is
very close to M y beart.
24: I n fact, I create, maintain and destroy tbis material universe only by
austerity. My power arises from intense austerity.

25-30: QUESTIONS BY LORD BRAHMA

25: Being tbe Supersoul - You know everyone's desires and endeavors.
26: Please teli me about your material and spirituai forms. (Same as Q2 of
Pariksit: 2.8.8-11)
27-28: H o w do you create, maintain and destroy tbe material world by your
energy, and bow do you perform Your pastimes by manifesting Your spirituai
form. (Same as Pariksit's question asked in 2.8.23)

29-30: Please bestow Your mercy so tbat I may carry out Your instructions
witbout letbargy and pride.
 31-38: LORD SPEAKS CATUH-SLOKÍ ( C S ) , CONCLUDES, DISAPPEARS*^
31: I will speak to you about (1) Most secret knowledge of M y form,
(2) Realization of tbat form, (3) Prema-bbakti and (4) Sádbana-bbakti
32: Also I will say about tbe (a) Details about M y form, (b) Intentions,
(c) Qualities and (d) Pastimes.
33: CS 1: About Lord's material and spirituai forms (Answers to 2.9.26 and
2.8.8-11): Tbe Lord alone existed
• Previous to creation as tbe Lord of tbe spirituai world,
• After creation as tbe material universe, as tbe supersoul and as His
various avatáras
• After annibilation as tbe Lord of Vaikuntba.
aham evásam evágre nányad yat sad-asat páram
pascád aham yad etac ca yo 'vasisyeta so 'smyaham
34: CS 2: AH about Lord's Máyá (Answer to 2.9.27): Whatever appears to he
of any value, if it is without relation to Me, has no reality; it is My illusory
energy.
rte 'rtharh yat pratiyeta na pratiyeta cátmani
tad vidydd dtmano mayám yathábháso yathá tamah
35: CS 3: Lord's activities i n relation to Máyá (Answer to 2.9.28 and 2.8.23):
I Myself exist within everything created, and at the same time I am outside of
everything.
yathá mahánti bhutáni bhütesüccávacesv anu
pravistány apravistáni tathá tesu na tesv aham
36: CS 4: Ahout B h a k t i (Answers Brahmá's plea in 2.9.29-30 and also fulfills
His promise made in 2.9.31): Only hy practice of Bhakti you can overcome
lethargy and pride.
etávad eva jijnásyam tattva-jijnásunátmanah
anvaya-vyatirekábhyárh yat syát sarvatra sarvadá
37: H o w to understand the deep meanings of these four verses? - Follow
these instructions with extrémé concentration. Then you will never he
bewildered.

38: After thus instructing Brahmá, the Lord disappeared.

—^flTií—' !ZzL'2.——á2xZ-- i _ t ^ £ Í l 7 2 í £ ? " ^A-f=*l7.1^li/' 7A*. „7)^^^^ y¥--3

immmmmm. 2.9. Answers By Citing Lord's Version

39-46: CATUH-SLOKÍ FURTHER EXPANDED IN PARAMPARÁ

39: Brahmá starts creation hased on instructions.
40: Brahmá follows regulative principles for welfare of all Jivas.
41-43: Nárada, dearest son of Brahmá asks him ahout Lord's Máyá (same
questions as Pariksit)
44: Brahmá Nárada Muni Vyásadeva.
46: Sukadeva Gosvámi says - " I will answer rest of the questions now."
 Canto 2 Overview

2 . 1 0 . BHÁGAVATAM IS THE ANSWER TO

ALL QUESTIONS

2: Purpose of describing the other nine

1-9: Ten topics
Characteristi
CS of a 3-7: Defjnitions of the ten topics of
Purána Srimad-Bhágavatam

10-12: Garbhodakas'ayí Visnu lies on

Garhhodaka ocean
10-35: Sárga
13-32: Creation Procedúra: Desire —•
- Creation
Gross Organ Subtle Organ + Sense
of the Virát-
Devata —> Tan-Mátra
rüpa
\| 33-35: The wise do not accept hoth the
gross and the subtle forms of Virát-rüpa
2.10.
r 1
Bhágavatam 37-40: Bodies '
is the created based on
Answer to 36: Lord accepted karma
all questions the form of 41: Permutation
Brahmá to create of Material
Modes creates
42-43:
36-47: varieties of
Maintenance -
Visarga species
Visnu and
Explained
Destruction - Siva ;
44-46: Lord
doesn't directly
take part in
creation etc

48-51: Saunaka Rsi's

Pariksit had also asked a similar
inquiries ahout Vidura-
question to Sukadeva Gosvámi
Maitreya Samváda
1 . -2> üli j/íf^cy^. y*f^c.
2.10. Bhágavatam Is Answer to All Questions

1-9: TEN CHARACTERISTICS OF A PURÁNA

1: List of the ten topics.
atra sargo visargas ca sthdnam posanam ütayah
manvantaresdnukathd nirodho muktir ásrayah
2: Reason for descrihing the other nine topics: Great devotees descrihe the
other nine topics to impart the highest knowledge of the tenth topic.
dasamasya visuddhy-artham navdnám iha laksanam
varnayanti mahátmánah árutenárthena cáhjasá
3-7: Defínítion of the ten topics
No Topic Sloka Definitíon
1 The elementary creation
! Sárga
hhüta-mátrendriya-dhiyam of the sixteen items of
(Creation)
janma sárga udáhrtah matter
3 1 i , , .
Visarga _, Interaction of the modes
brahmano guna-vaisamyad .
(Secondary of material nature
creation) visargahpaurusahsmrtah i („eation by Brahmá)
Sthanam
Tbe victory of tbe Lord
(Right situation stbitir vaikuntba-vijayah
of Vaikuntba
for living entities)
Posanam
posanarh tad-anugrahah His causeless mercy
(Maintenance)
4
Manvantara Perfect occupational
manvantaráni sad-dharma
(Reign of Manus) duty
Üti
(Impetus for ütayah karma-vásanáh Desire for fruitive work
activity)
Incarnations of tbe
avatáránucaritam Supreme Lord and His
isánukathá bares' cásyánuvartinám different activities
5
(Science of God) purhsám Isa-katbáh proktá together witb tbe
nánákbyánopabrrhbitáh activities of His great
devotees
 Canto 2 Overview

Tbe merging of tbe

Nirodha nirodbo 'syánusayanam living entity witb mystic
(Winding up) átmanah saba saktibbih lying down of tbe
y
Mabá-Visnu
6 Permanent situation of
Muktih muktir bitványatbá rüpa. form of living entity,
(Liberation) sva-rúpena vyavastbitih gives up tbe cbangeable
bodies
ábbásas ca nirodbas ca Supreme source,
Ásrayah
yato 'sty adbyavasiyate reservoir and winding
7 (Supreme
sa ásrayah paraih brabmá up of tbe cosmic
reservoir)
paramátmeti sabdyate manifestation

2.10.8-9: Paramátmá is tbe asraya of tbe soul wbo is superior to tbe

ádhydtmika, adhibhautika, adhidaivika manifestations.

1 0 - 3 5 : S A R C A : C R E A T I O N O F T H E VIRÁT-RCÍPA

M ^ ^ ^ A N S W E R T O Q U E S T I O N IN 2.8.11

10: Tbe Lord created the Garbhodaka waters wben He desired a place to lie
down in tbe universe.

11: He dwelled in tbose waters for many years. Therefore He is called

Náráyana.

12: Dravya, karma, kála, svabháva and jivas can produce effects only by
connection witb Lord. Not otherwise.

13-14: Creation of tbe virát-rüpa tbrougb differentiation of tbe tbree features:

ádbyátmika, ádbibbautika, ádbidaivika.

15-: From tbe etber within tbe body of tbe universal form, arose ojas, sabas
and halam. From that arose sütra.

16: The senses hecome active only hecause of the action of the Sütra.

17-30: Creation Procedure: Desire —>• Gross Sense Organ (adhihhüta) —>• Suhtle
Sense Organ (ádhyátma) + Sense Devatá (ádhidaiva) —> Tan-Mátrá (adhihhüta)

m^mMmBmm^mMmmBmmm
}t0jt(MyM%0¥i^^ 2-10: Bhágavatam I. An.uer lo All Q

Sense
Tan- Material
Organ Sense Devata Activity
Subtle Gross ' mátrá Element
Name
Eyes Caksu Aksini Sürya Form Fire
Ears Srotra Karna Dig-devatás Sound Ether
Asvini-
Nose Ghrána Násiká Smell Earth
kumáras
Tongue Jihvá Tálü Varuna Taste Water
Skin Tvak Váyu Touch Air
Hands Hasta Indra Karma
Moving to
Legs Páda Upendra
perform duties
Tongue Jihvá Mukham Agnideva Speecb
Mrtyu
Act of
Anus Payuh Gudam assisted by
Evacuation
Yama, Mitra
Act of
Genitals Upastha Sisna Prajápati
Procreation

Note: Tbe above table is prepared based on the details given botb in tbe sixtb (2.6.1-
16) and tenth (2.10.17-30) chapters of the Second Canto. Use the details of the table, in
tbe foUowing sütra to get tbe formation of various limbs of Virát-rüpa.
Sütra: Desire Gross Sense Organ (adhibbüta) —>• Subtle Sense Organ (ádhyátma) +
Sense Devatá (ádhidaiva) —• Tan-Mátrá (adhihhüta)
Ex: 1. Desire to eat —* Tálü —* (Jihvá + Varuna) rasa

31: Creation of Dhátus and Prána: Dbátus are made of eartb, water and fire.
Prána is made of sky, water and air.
32: Tbe senses gravitate to sense objects. Tbe sense objects appear attractive
hecause of faise ego. The mind sustains all changes. The intelligence consists of
the power of discrimination.
33: 1 have explained to you ahout the gross virát-rüpa.
34: Beyond gross form is suhtle form.
35: The wise do not accept hoth these forms of the Lord as they are composed
of matter.
 I Canto 2 Overview ^^Í^K^^&M^^MMM
36-47: VISARGA EXPLAINED

36: Lord accepted the form of Brahmá to create bodies of Jivas.

37- 40: All species are created based on tbeir karma.
41: Modes permute to give many species.
42: Lord maintains in tbe form of Visnu.
43: Lord destroys in tbe form of Siva.
44: Wbile somé devotees appreciate tbe Supreme Lord in His role as creator,
greater devotees appreciate H i m not just as a creator but also as one wbo
enjoys spirituai pastimes.
45: Lord does not directly carry out tbe activities of creation, maintenance and
destruction. Tbe activities performed by máyá are sometimes ascribed to H i m .
46: Sárga happens at tbe beginning of Brahmá's life and Visarga at tbe
beginning of Brahmá's day.

47: I will describe later (in Canto 3) about tbe measurement of time. Now bear
from me about tbe Pádma-kalpa.

48-51: SAUNAKA'S QUESTIONS ABOUT

VIDURA - MAITREYA SAMVÁDA
48: Y o u bad previously spoken about Vidura (in 1.13.1).
49-50: Please teli about Vidura-Maitreya saihváda.
51: I n response Süta Gosvámi quotes a similar question by Paríksit Mahárája to
Sukadeva Gosvámi.

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Z -V

ARTICLES O N

SPECIAL VERSES
 'i* • -zzi, .^T^N ^r}áf

7-

" f

This section is dedicated to enhance the in-depth and comprehensive

analysis of a particular verse or a string of verses, with explanations
from the Gaudiya acaryas' commentaries.

1 . Five Facets of the First Verse

Janmády asya yatah... 179

2. Emperor Verse
Krsnas tu bhagaván svayam... 183

3 . Purusa-Sükta Confirmed
in Bhágavatam... 189

4. Four Seed Verses

Catuh-sloki Bhágavatam... 192

',3*j/**\.53. y¥^K3'.y¥^3'~ v**\.33>'#\,:51. v # \ . 3 * j ' # v 5 " - v # v . 3 " > ' * * v , . 3 3 . v**v.3*j/**Vc53. y # V c 5 " j / # v . 3 ' L v**v2
 . Five Facets of The First Verse

1 . FIVE FACETS O F THE FIRST VERSE

SB 1.1.1

om namo bhagavate vásudeváya

janmády asya yato 'nvayád itaratas cárthesv abhijnah svarát

tene brahma hrdá ya ádi-kavaye muhyanti yat sürayah

tejo-vári-mrdám yathá vinimayo yatra tri-sargo 'mrsá

dhámná svena sadá nirasta-kuhakath satyam pararh dhimahi

The first verse of Srimad-Bhágavatam defines the Absolute Truth and several
Vaisnava ácáryas have given extensive purports to this opening verse
elaborating on the various aspects of the Absolute Truth, the Personality of
Godhead. Srila Visvanátha Cakravarti Thákura has given brilliant
explanations on this verse highlighting five unique themes -

I. Absolute Truth is Transcendental,

II. Declaring Krsna's form,
III. Conjugal Rasa,
IV. Rádhá and Krsna together, and
V. Bhakti Yoga.

Readers may refer to the elaborate explanations in his Sárártha darsini

commentary on Srimad-Bhágavatam. The foUowing table provides a bird's eye
view of all his five explanations in a phrase wise manner.
 M
p3*\\
I : Absolute truth is I I : Describing I I I : Conjugal I V : Rádhá and
I i # * l Phrase of verse Y . Bhakti yoga
Transcendental Krsna's form Rasa Krsna together
The cause of
Which brings
i7#' creation, From whom arises
janmády asya about the
maintenance and the height of
yatah Who after appearance of the
ll#*'l destruction of the madhura-rasa
appearing in From whom arises Lord as Bhagaván
lf#^l universe
Vasudeva's house, madhura-rasa
in which there is
went to Nanda through meeting
Lr#A realization of
mahárája's and separation By giving up the
1^3^ I anvayád itaratas The material and brahman and
house... other gopis and
ca efficient cause Paramátmá
foUowing only Her
(jnana, yoga
processes)
...knowing how
Ni as dhira-lalita He
to cheat Karhsa
most skillful in sbowed His
The only knower of and knowing the which is complete
arthesv abhijnah everything related expertise in the
all objects appearance of his knowledge
to rasa chief aspects of
devotee's prema
rasa
NI in Vraja,
remained there
because of His She exhibited
lf«*l The only is beyond the independent of
svarát own people, herself as an
independent being material realm other processes
though He is ever independentlover
independent
É i
Krsna imparted
I W l Revealed to
who conveyed to through the heart
Revealed the Vedas Brahmá that the which was
i'?#*Q tene brahma Bharata Muni the to Sukadeva,
hrdá ya ádi- to Brahmá within boys and calves revealed by
same madhura- knower of this rasa
kavaye his mind were actually the Nárada to Vyása
rasa from birth, the
supreme brahman
Bhágavatam
I W l
 I W l

I W l
by which the
%\\ Difficult to which bewilders about which other devotees faint in
muhyanti yat is bewildering to
inA\ understand even for even persons such poets are ecstasy and
sürayah even great sages ' W
'm the learned as Nárada bewildered undergo %\
\s>A transformation
I W'i His body is thought just as fire, water
tejo-vari-mrdam in whom alone
to be made of whose body, and earth reverse
m\ yathá vinimayo arises the three
matter due to though appearing their properties which is not
i M types of literary IW'
illusion, just as one to be material to mixed with the
!^^' yatra tri-sargo meaning in
mistakes fire, water the demons, is not three gunas
I i#7 'mrsá extraordinary iH
and earth for each temporary at all
form
other
He negates all faise
arguments
through his abode
regarding his who defeats the by whose influence
I W l Mathurá and by
existence by withered arguers the three saktis which defeats its
revelation of his
possessing a by the remain eternally opponents by its
dhámná svena form to his
transcendental, extraordinary very nature of
NI sadá nirasta- devotees —
inconceivable form, influence of the giving direct
kuhakam destroys
and by the strength experience of experience of
iWI ignorance
l'^#^l of devotees' madhura-rasa bliss
l'<^l concerning
experiencing him
himself
through his
svarüpa-sakti
Without deceit, in Let us meditate
correct manner, on the most
Let US meditate Let us meditate
m satyam páram Let us meditate on aspiring for the beneficial
upon the Absolute on Krsna who is
dhimahi Krsna highest goal, we spirituai process
Truth, Krsna. known as Satya
meditate on Rádhá which is beyond
!)«.! and Krsna the gunas

!f2»l
 Special Verses •#ri
7t*\'mtíwm^m'ML^- fi
#-^A'''*#Z'
t't< II >t*:
í)

#v'i
LAMP... SUN... TASTY FRUIT... MOHINÍ-MÜRTI
In addition to five explanations of the first verse, Srila Visvanátha Cakravarti
Thákura compares Srimad-Bhágavatam to: Lamp, Sun, Tasty fruits and
Mohiní-mürti in his commentary. He further mentions that the first
explanation (I) expounds Bhágavatam's nature as a Lamp, second explanation
(II) as Sun and next three explanations ( I I I , I V , V ) illustrate Bhágavatam's
nature as a Tasty fruit. FoUowing is a brief description of each comparison.

LAMP: Appears in, yah svdnubhdvam... [1.2.3]. Lamp destroys the darkness by
its light. The first explanation (I) also describes that Bhágavatam destroys
nescience by delineating the transcendental features of the Absolute Truth,
Krsna.

SUN: Appears in krsne sva-dhámopagate... [1.3.43]. Sun destroys the darkness

and gives joy. The second explanation (II) suggests that Bhágavatam destroys
the misconception of the demons and gives pleasure to the devotees.

TASTY FRUIT: Appears in nigama-kalpa-taror... [1.1.3]. Bhágavatam is

compared to tasty fruit for it reveals to us madhura-rasa, Radha, and pure
Bhakti. Explanations I I I , I V and V also show that Bhágavatam bestows tasty
fruits full of rasa.

MOHINi-MÜRTI: Appears in ddi-madhyávasánesu... [12.13.11-12]. Like,

Mohini-mürti gave nectar to the devotees and hid it from demoniac people,
Bhágavatam delivers the devotees, who are like the devatás, the nectar in the
form of relishing the rarest taste of these five meanings. For non-devotees it
gives somé meaning unfavorable for Bhakti.
 2 . EMPEROR VERSE
ESTABLISHING KRSNA A S T H E SUPREME PERSONALITY O F G O D H E A D
w

CONCLUSIVE OPINIONS OF LORD CAITANYA

Srinátha Cakravarti presents Lord Caitanya's conclusive opinions in a nutshell
in his Caitanya-matta-manjüsa commentary on Srimad-Bhágavatam as follows.

dradhyo bhagavdn vrajesa-tanayas tad-dhdma vrnddvanam

ramya kdeid updsand vraja-vadhü-vargend vd kalpitd

srimad-bhdgavatath pramdnam amalath premd pum-artho mahdn

sri-caitanya mahdprabhor matam idam tatrddardh nah parah

Sri Caitanya Maháprabhu holds the foUowing as the Supreme

1. Árádhya (Object of worship) —> Sri Krsna, son of Nanda Mahárája

2. Dháma (Transcendental abode) Vrndávana
3. Upásana (Worship) —> that which is performed by Vraja Gopis
4. Pramánam (Spotless autbority) Srímad Bhágavatam
5. A r t h a (Coal of life) —>• Prema or Pure love of Cod

All the Caudiya Vaisnavas hold this opinion of Lord Caitanya as the highest
truth. As declared hy the Lord in the ahove verse, Srimad-Bhágavatam is the
spotless autbority (pramdnam amalarh) of transcendental science of Codhead.
In his Tattva-sandarbha, Srila Jiva Cosvámi proves that the statements of
Srimad-Bhágavatam are perfect, supreme, and conclusive. A l l other scriptures
follow Srimad-Bhágavatam just as courtiers follow their king's orders.
Interestingly, Bhágavatam also describes the other four items mentioned above.
This article describes how Srimad Bhágavatam estahlishes Lord Krsna, Vrajesa
-tanaya as the Supreme Personality of Codhead as explained hy Jiva Cosvámi.
 PARIBHÁSÁ-SÜTRA OF SRIMAD-BHÁGAVATAM

Just as Srimad-Bhágavatam is the emperor of all evidences [sarva-pramánánám

cakravarti), Jiva Gosvámi states that the Twenty-eighth verse of the Third
chapter of Srimad-Bhágavatam Canto One (1.3.28) "ete cdrhsa-kaláh purhsah..."
is the emperor of all verses in the Bhágavatam, for it is the most conclusive,
unamhiguous, declarative, ahsolute and categorical in estahiishing the
Supremacy of Lord Krsna.

ete cdrhsa-kaldh pumsah

krsnas tu bhagavdn svayam
indrdri-vydkulam lokarh
mrdayanti yuge yuge

(1.3.28)

Jiva Cosvámi analyzes this verse in his Sri Krsna-sandarhha in great detail. In
his first three sandarhhas (Tattva, Bhagavata &c Paramátmá sandarhhas), Jiva
Cosvámi estahlishes the superiority of Bhagaván over Brahman and Paramátmá
features of the Ahsolute Truth; and in Krsna-sandarhha he estahlishes the
identity of Bhagaván as Lord Krsna through this verse.

Jiva Cosvámi calls this verse, the Parihhásá-sütra of Srimad-Bhágavatam.

Parihhásá-sütra of any hook, is stated only once, generally in the heginning,
provides the key for proper understanding of the entire work and governs even a
great literatute that contains millions of statements. Srimad-Bhágavatam
descrihes the ultimate phase of the Ahsolute Truth and the supreme goal of life. It
is not a random collection of stories. Hence, the seriousness of the subject matter
of Bhágavatam demands it to be prefaced by a Parihhásá-sütra.

Lord Sri Krsna is repeatedly described in the 18,000 verses of Srimad-

Bhagavtam. The verses of the Bhágavatam may be compared to an army, and
this verse {krsnas tu bhagavdn svayam) may be considered the commander
(Emperor) of that army.
'mMLmmmm I
MEANING OF THF EMPEROR VERSE
ete —>• All the incarnations (previously described in SB 1.3)
ca —> and (all the incarnations that are not mentioned in this list)
arhsa-kaldh are plenary portions and portions of the plenary portions
• Lord's forms are not vibhinndthsa (seperated parts), as are the jivas. The
svárhsa expansions are unlimitedly povverful, but there are gradations
amongst them (Example: SB 3.8.3-4 clearly states that Lord Vásudeva is
superior to Lord Sankarsana).
pumsah —>• oi the Supreme Personality of Godhead who expands as the purusa
incarnations.
krsnas —>• Lord Krsna
tu but
• It distinguishes Lord Krsna from "amsa-kaláh"
• Also means "certainly" or "indeed" or used for emphasis: thus the word
" tu" emphasized that only Krsna is the originál form of the Personality of
Godhead and Náráyana or any of the other secondary expansions of the
Lord, are not the originál forms.
bhagavdn svayam —>• is the originál Personality of Godhead
• He is the source of all the incarnations (in fact, ultimate source of the
sources of incarnations) and not simply an expansion of Visnu. This is
emphasized by the use of the word "svayam" (in person).

1)
• SRILA JIVA GOSVAMÍ'S ANALYSIS rt:

Consistency: Opening and concluding statements of a composition match

with each other.

• The words purusa and bhagaván {purhsa and purusa are synonymous)
are repeated in the beginning verse (1.3.1) and the concluding verse
(1.3.28). So, both the verses state that all the incarnations come not
directly from Sri Krsna but from the purusa avatdras. And Lord Krsna
is svayam bhagavdn, the Supreme Personality of Godhead Himself.

mmmmmm.ímmm£mMmMLm3
 • Further, the beginning and ending of Bhágavatam glorify Krsna: 1.1.1
says, " I meditate upon Lord Sri K r s n a . " And 12.11.25 says, ''sri-krsna
krsna-sakha..." that summarizes the glories of Krsna.

2) Reconciliation: More significant facts are placed at the end of a

composition.

• Though 1.3.23 mentions Krsna in the list of incarnations, 1.3.28 that

mentions Krsna as the originál Personality of Godhead should be given
more weightage, as this verse comes at the end of the composition.

3) Distinction: Importance of the word "ÍM"

• 'tu here divides the sentence. Since 'ÍM' is used to indicate that the subject
matter foUowing is different from previous ones, it distinguished Lord
Krsna from "arhsa-kaldh." Thus 'ÍM' conclusively declares that Krsna is
the originál Supreme Personality of Godhead.

4) Philosophy: Philosophical statement is more authoritative than that which is

historical.

• The Paribhása sütra of a book is like a ruling king, whom all others
(statements) have to obey. So, if a statement doesn't obey Paribhása
sütra, the reader may reject it, or interpret that statement to make it
agree with the Parihhásá-sütra.

5) Contradictions: Apparent contradictions to Parihhásá-sütra are refuted and

correct meanings are given (to align with Parihhásá-sütra).

For example, the pastime of Krsna and Arjuna meeting Mahá-Visnu

mentioned in SB 10.89 is explained in detail in this perspective. The word
"arhsena" in 10.43.23 does not mean an expansion of Lord Náráyana,
but rather it means accompanied by all His plenary portions. Similarly
other examples are found in 10.20.48, 10.2.41, 10.2.18, 4.1.59 etc. Sruti
verses are also clarified in a similar way.

The faise claim that Baiaráma and Krsna appeared from the hair of
Visnu based on somé verses of Visnu Purána and Mahábhárata is
thoroughly refuted. Kesa means effulgence of Lord's transcendental body.

After quoting several verses that apparently contradict the

Parihhásá-sütra and resolving them with correct meanings,
Jiva Gosvámi boldly declares,

'^t"'-»/#^.5y. y¥^3'.yr»4\j,'. !/**v,5«-»/**v'"- v**\t5'.j/**<.c5y. v#^c5'_»/**\c"y- v»*v,3»j/**\3». yU\33.y¥'^33. v**\.

 "Our paribhásá-sütra (krsna tu bhagavdn svayam) now
appears as a great heroic king who has just defeated
hundreds of enemies in the form of opposing arguments and
completely brought them under his submission to the great
delight of all onlookers. I shall now bring into view the
multitude of arguments that form the foot soldiers, cavalry,
chariot warriors and elephant-riding warriors of his army."

6) Complements: Verses supporting Paribhásá-sütra

Many other verses from Bhágavatam prove that Krsna is the source of
all incarnations like lilá-avatáras and guna-avatáras. Somé examples are
10.2.40, 10.14.20, 10.8,15, 10.10.34, 3.9.3, 10.58.37, 10.87.46 and
10.87.23.

• Srila Jiva Gosvámi quotes from Sridhara Swami who also confirms that
Sri Krsna is the Originál Personality of Godhead.

7) Principal subject: Krsna's glories are described throughout Bhágavatam.

• The Tenth and the Eleventh cantos that constitute almost half of
Srimad-Bhágavatam, describe Lord Krsna's pastimes exclusively.

• The first Nine cantos summarily describe Lord's other forms. Further,
each of the Twelve cantos describe Krsna as the Supreme Personality of
Godhead in various instances.

• Hence the description of Lord Krsna is the principal subject matter of

the Bhágavatam.

8) Common Interest: A l l the various speakers and all the audiences of

Srimad-Bhágavatam want to hear and glorify Krsna.

• Lxamples of Speakers: Süta Gosvámi (1.2.5), Sukadeva Gosvámi

(2.4.20), Maitreya Rsi (4.17.8)

• Lxamples of Hearers: Saunaka Rsi (1.1.12-14), Mahárája Pariksit

(1.19.5, 10.1.1-13), Vidura (4.17. 6-7)

• Sri Vyásadeva states in 1.7.6-7, that Krsna is the primary subject of

Bhágavatam.
 9) Substitute: Bhágavatam is itself considered one of the forms of Sri Krsna.

• Though the sun of Krsna has set, the sun of Bhagavata Purána has
risen. 1.3.43, krsne sva-dhámopagate...

10) Name: No other holy name of Lord is equal to " K r s n a "

• Once chanting the holy name of Krsna is equivalent to the purifying

effect of chanting the other names of the Lord three thousand times.
[Ref: Sri Krsnástottara-sata-náma-stotra, from Brahmánda Purána]

• Lord Krsna personally telis Arjuna, " O f all M y holy names, 'Krsna' is
the most important." [Prabhása Purána]

11) Reconfirmation: Other literatures also refer to Krsna as the Originál

Personality of Godhead.

• Somé examples are - Bhagavad-gita (15.15 vedais ca sarvair...),

Brahma-samhita (5.29 cintámani-prakara.., 5.39 rámádi-mürtisu...
5.48 yasyaika-nisvasita...).

12) Supreme Form: The eternality and supremacy of the form of Sri Krsna is
confirmed within the Bhágavatam and other literatures as well.

• Somé examples: 3.2.12 yan martya lilaupayikam..., 11.6.5 tasyárh

vibhrájamánáydm..., 10.14.1 naumidya te 'bhra-vapusé..., 10.14.14
ndrdyanas tvaht na hi...

• In Bhagavad-gita (11.51-54).

Thus, by many other reasons and arguments Srila Jiva Gosvámi definitely
proves that Krsna is the originál Supreme Personality of Godhead (krsnas tu
bhagaván svayam). And other ácáryas also reconfirm this fact as well in their
works.

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y¥'s3'.y¥\3'-
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v**v,5*j/%*v5'. 3. Purusa-Sükta
• -A^.. .......—
Confirmed
—
in Bhágavatam
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3. PURUSA-SÜKTA CONFIRMED
IN BHÁGAVATAM

The Purusa-sükta, -which is a most commonly used Vedic Sanskrit hymn, is

an important part of the Rg Veda (10.7.90.1-16). It is recited in several
Vedic rituals and ceremonies. It is often used during the worship or
installation of the Deity of Visnu or Náráyana in temples, in fire
ceremonies, during the recitation of Sanskrit literatute or for one's
meditation. The Purusa-sükta is also found in other scriptures such as the
Yajur Veda.

Srila Prabhupáda titles the sixth chapter of the second canto of

Bhágavatam as "Purusa-sükta confirmed," because the verses of this
chapter are similar to verses of the Purusa-sükta. Furthermore the
Bhágavatam confirms that the Purusa mentioned in the Purusa-sükta is
Garbhodakasáyi Visnu. That is why it is significant. Furthermore it proves
the authenticity of Bhágavatam (generally known as a smrti-sástra) as it
collates with references from the sruti texts. Srila Visvanátha Cakravarti
Thákura in his commentary on this chapter has highlighted the similarity of
these verses. The foUowing table presents the correlation between the
Bhágavatam verses and the Purusa-sükta verses. The corresponding verses
of Purusa-sükta and Bhágavatam are presented in the same color in the
below table along with their meanings.
 Purusa-sükta Verse
sahasra sirsa purusah
i*^»l sahasráksah sahasrapát I
l.'#'l
sa bhümim visvato vrtvá
atyatisthád dasángulam II1 II
purusa evedagm sarvam
yad bhútam yac-ca bhavyaih
I
utámrta tva syesánah
I w yad annená tirohati II 2 II
i/#f etáván-asya mahimá ato
jyáyágms-ca púrusah I
pádo 'sya visvá bhutáni
tripád-asyámrtam divi II 3 II
iW3
H l
f ^
Bhágavatam Verse
sa eva purusas tasmád
andarh nirbhidya nirgatah
sahasrorv-anghri-báhv-aksah
sahasránana-sirsaván (2.5.35)
sarvarh purusa evedam
bhütarii bhavyam bhavac ca yat
tenedam ávrtarh visvarh
vitastim adhitisthati (2.6.16)
so 'mrtasyábhayasyeso
martyam annaiii yad atyagát
mahimaisa tato brahman
purusasya duratyayah (2.6.18)
pádesu sarva-bhütáni
purhsah sthiti-pado viduh
amrtarn ksemam abhayaih
tri-mürdhno 'dháyi mürdhasu
(2.6.19 )
Meaning
That purusa pierced the universe and went
outside. There he resides with a thousand legs, C/3
-u
feet, arms, eyes, faces and heads.
n
All these are only the Lord. Whatever existed
in the past, whatever exists in the present and
<
whatever will exist in the future, is covered by
the Lord. He extends beyond the universe by
ten fingers.
O bráhmana! He is the Lord of spirituai bliss,
m
beyond material existence, because he
surpasses material happiness. The power of the
Supreme Lord is unlimited.
13^
The wise know that the living beings are • w
\%\
situated within the portions designated by the
Lord, whose feet protect all places. Eternity,
absence of sickness, and absence of fear of
mi
committing offense are fixed in the spirituai
world situated above the three gunas. L**'5

tripád ürdhva udait purusah pádás trayo bahis cásann Beyond the material realm lies the spirituai W l
i W l
ifAfi pádo 'syehá 'bhavát-punah I aprajánám ya ásramáh realm with the abodes of the liberated souls. In lomdl
Km2\ antas tri-lokyás tv aparo the material realm of the three gunas the
tato visvaii vyakrámat icni
sásaná nasane abhi II 4 II grha-medho 'brhad-vratah materialists devoid of bhakti to the Lord reside. *#*l
im (2.6.20) The jiva, qualified by ignorance and /*ÁI
qmg}]
srtl vicakrame visvari knowledge, wanders on two paths - for I W
IW! sásanánasane ubhe attaining enjoyment and liberation. The Lord is ifAf
yad avidyá ca vidyá ca the shelter of both paths. i*W"
i H l purusas tübhayásrayah (2.6.21) IfSt
ii#*i
I W l
0
m
 yat purusena havisa
deva yajnam-atanvata 1
vasanto asyásid ájyam grisma
idhma-sarad-dhavih II 6 II
tam yajnam barhisi prauksan
i^in*iic<irM 1 4<im—"^íTf/i•"'3 h 1
tena deva ayajanta
sádhyá rsayas-ca ye II 8 II
brahmano 'sya mukham-ásit
báhü rájanyah krtah
ürü tadasva vad-vaisvab
padbhyágm südro ajáyata II
13 II
iti sambhrta-sambhárah
purusávayavair aham
tam eva purusam yajnam
tenaiváyajam Isvaram (2.6.28)
tatás te bhrátara íme
L-íi-dl 011*3111 L i d i o y u
ayajan vyaktam avyaktarh
purusam su-samáhitáh (2.6.29)
purusasya mukharii brahma
ksatram etasya báhavah
Qrvor vaisyo bhagavatah
padbhyarh südro vyajáyata
(2.5.37)
By these ingredients assembled through the
limbs of the Lord, I performed sacrifice to the
Lord.
Then your brothers, the nine Prajápatis, with
lldVd concentrated minds worshinned visible
\. V/4 4 V- ^^4 4 X4 C4 L V. V4 444444V4 O « W V/4 C/444 L/ L_/ V- V4 V 4kJ4 V/ 4 V-
persons like Indra and the invisible Lord.
The brahmanas arose from the purusa's head,
the ksatriyas arose from his arms, the vaisyas
arose from his thighs and the südras arose
from His feet.
 SpeclalVerse, Wm^MIMMMBMM

f 4 . FOUR SEED VERSES #

4 CATUH-SLOKÍ BHÁGAVATAM |

In response to Pariksit Mahárája's questions (See Canto 2 Overview - Chapter

9, of this book), Sukadeva Gosvámi quotes the conversation of Lord Krsna
with Lord Brahmá in which the four seed-verses of the Bhágavatam (Catuh-
sloki - SB 2.9.33-36) are to be found. Interestingly enough, many ácáryas have
explained in their commentaries and works, as to how these four verses are the
hasis of the entire scriptural philosophy. The foUowing is a study on the four
seed-verses of the Bhágavatam and how they correspond to Sambandha
(relationship), Abhideya (process) and Prayojana (goal), based on the works of
various ácáryas.

JPI^HE MÜLA-SLOKf^J

Srila Krsnadása Kavirája Gosvámi describes how Lord Caitanya Maháprabhu

explained to the residents of VáránasI that the entire conclusion of the
Vedánta-sütras (Brahma-sutras) is present in the Srimad-Bhágavatam. ( C C ,
Madhya-lllá 25.99-100). He then goes on to explain the Catuh-s'loki
Bhágavatam as being the essence of the three tattvas {sambandha, abhideya,
prayojana).

bhdgavatera sambandha, abhidheya, prayojana

catuh-slokite prakata tára kariyáche laksana

"The essence of Srimad-Bhágavatam—our relationship with the

Supreme Lord, our activities in that connection and the goal of
life—is manifest in the four verses of Srimad-Bhágavatam known
as the catuh-sloki. Everything is explained in those verses."
- CC Madhya-lilá 25.102
He then defines - sambandha as knowledge about the Lord (jnánarh) and
practical application of that knowledge (vijnána), abhidheya as the practice of
devotional service (bhakti) and prayojana as the love of God (prema).
Similarly, Lord Krsna too had given this introduction before speaking the four
seed-verses to Lord Brahma.

jnánam parama-guhyarh me
yad vijnána-samanvitam
sa-rahasyaih tad-angam ca
grhána gaditarh mayá

"Knowledge about Me as described in the scriptures is very

confidential, and it has to be reaiized in conjunction with
devotional service. The uecessary paraphernalia for that process
is being explained by Me. You may take it up carefully."
- SB 2.9.31

Srila Prabhupáda writes that these four principles mentioned in verse 2.9.31 -
jnána, vijnána, tad-anga and tad-rahasya are on the spirituai platform while
the principles of dharma, artha, káma and moksa are the four divisions of
regulated life, on the material platform. ( C C , Madhya-lilá 25.121 purport)

Srila Jiva Gosvámi in his Bhágavata-sandarbha (Anuccheda 95), has also

mentioned that this introductory (or root) verse points towards the catuh-sloki
and further categorises them into the three tattvas. Jnánam and vijnána as
mentioned in this verse corresponds to the first and second verse respectively of
the Catuh-sloki, while sa-rahasyarh and tad-angam corresponds to the third
and fourth verses respectively. This is also mentioned in his Bhakti-sandarbha,
where Srila Jiva Gosvámi commeuts "rahasyam bhaktis tad-angam sádhanam
ity esá."

PPEanihZ^ ——
(Srimad- Kaviraja Gosvámi ( C C Bhágavata-
Bhágavatam) Madhya-lilá 25.103-104) sandarbha on 2.9.31
2.9.33 Jnánarh Jnánam
Sambandha
2.9.34 Vijnána Vijnána
2.9.36 Sádhana bhakti tad-ahgarh Abhidheya
2.9.35 Prema bhakti sa-rahasyam Prayojana
 FIRST VERSE - SAMBANDHA TATTVA - JNÁNAM
SB 2.9.33
aham evásam evágre
nányad yat sad-asat páram
pascád aharh yad etac ca
yo 'vasisyeta so 'smy aham

M E A N I N G O F T H E FIRST V E R S E
• aham evásam evágre I alone existed before the creation (This confirms
the eternity of Lord's form, abode, associates and pastimes).
• nányad yat sad-asat páram —>• That brahman which is superior to effect
{sat) and cause {ásat) is not different from me.
• pascád aham yad etac ca Even after the creation, only I exist.
o I exist as (i) Bhagaván in Vaikuntha, (ii) Paramátmá within the
universes and (iii) Various avatáras such as Matsya at certain times.
o I alone am this universe {etat) as a whole and composed of
individuals. Because the universe is generated from my energy, it is
my material form.
• yo 'vasishyeta so 'smy aham —>• I alone remain at destruction.

Á C Á R Y A S O N T H E FIRST VERSE
• Srila J i v a Gosvámi: This verse gives the jnánarh or knowledge to know the
Lord's personai form, which is far more confidential than the realization of
His impersonal feature.
• Srila Krsnadása Kavirája Gosvámi: This verse gives the hasis for
understanding one's relationship {sambandha) with the Lord ( C C Madhya-
lilá 25.118). This verse stresses on the personai feature of the Supreme by
stressing the word "aham" thrice ( C C Madhya-lilá 25.115).
• Srila Bhaktivinoda Thákura (in his Sri Bhajana-rahasya): This verse
explains the philosophy of acintya bhedábheda tattva, because it describes
the nature of the Supreme Truth, Sri Krsna - who is like a transcendental
sun, which eternally exists even after universal destruction.
• Srila Prabhupáda: This verse stresses the Lord's personai feature.
 SB 2.9.34
rte 'rtharh yat pratiyeta
na pratiyeta cátmani
tad vidyád átmano máyárh
yathábháso yathá tamah

MEANING O F T H E S E C O N D VERSE
• rte 'rtharh yat pratiyeta na pratiyeta cátmani —>• Whatever appears
to be of any value, if it is without relation to Me, has no reality.
• tad vidyád átmano máyárh —* Know it as My illusory energy,
• yathábháso yathá tamah —>• as the reflection of the reality in the
darkness of ignorance.

ACARYAS O N THE S E C O N D VERSE

• Srila J i v a Gosvámi (in Bhágavata-sandarbha): This verse explains vijnána,
the realization of the subtle science (illusiory potency - máya) that occurs
by the Lord's grace. I n order to teach the truth that His forms and qualities
are different from matter, the Lord describes the qualities of the illusory
energy, máya (Anuccheda 96 verse 22).
• Srila Krsnadása Kavirája Gosvámi: This verse substantiates the
understanding of sambandha.
• Srila Visvanátha C a k r a v a r t i Thákura: This verse explains about actions
of mahá máyá and yoga máyá. Mahá-máyá is that potency by whose power
real objects are sometimes perceived and sometimes not perceived through
vidyá and avidyá potencies. Yoga-máyá is that potency by whose power
objects are perceived and not perceived by persons who have reaiized the
Lord.
• Srila Bhaktivinoda Thákura (in Sri Bhajana-rahasya): This verse explains
the knowledge of the form of máyá-sakti and jiva-sakti.
• Srila Prabhupáda: The right conclusion of dovetailing everything
in relationship with the Lord is called yoga-máyá and the wrong
conception of detaching a thing from its relationship with the Lord
is called mahá-máyá.
 s/**v,3*j/**Vt?". t/#v.J*Lv**\,;5'L v * * v , 3 " j / # v 3 ' L y¥'^3*.y¥'^3'-y¥^K3*.

1A)|
THIRD VERSE - PRAYOJANA TATTVA - RAHASYAM (PREMA)

SB 2.9.35
yathá mahánti bhutáni
bhütesüccávacesv anu
pravistány apravistáni
tathá tesu na tesv aham

MEANING O F THE THIRD VERSE

• yathá mahánti bhütáni —>• Just as the universal elements

• bhütesüccávacesv anu pravistány apravistáni —> enter into the
cosmos and at the same time do not enter into the cosmos
• tathá tesu na tesv aham —>• Similarly, I Myself also exist within
everything created, and at the same time I am outside of everything

ACARYAS O N THE THIRD VERSE

• Sridhara Svámi: explains rahasya to mean pure devotional service.

• Srila J i v a Gosvámi (Bhágavata-sandarbha): I n this verse, the Lord
describes the secret {rahasyam) of love for H i m . He translates this verse as
follows, " A s the material elements are simultaneously within and without
the cosmos, so I am simultaneously within the devotees' thoughts, and also
outside the devotees, manifest before their senses. Because the devotees
dedicate everything to Me, I appear before them in M y form fiiled with
bliss and love. That is M y secret." (Anuccheda 97 Verse 7). This verse refers
to rahasya - secret, confidential, or mysterious. The most secret,
confidential, and mysterious goal is prema-bhakti.
• Srila Krsnadása Kavirája Gosvámí ( C C Madhya-lilá 25.124): The ultimate
goal of life is supreme affection for God.
• Srila Visvanátha C a k r a v a r t i : Rahasya refers to prema-bhakti, which is
revealed to the perfect devotees who have the right qualification to realize
this subject.
• Srila Bhaktivinoda Thákura (Sri Bhajana-rahasya): I n the Catuh-sloki,
Lord Krsna has stated that the pure devotees who are wholly dependent on
H i m realize the ever-blissful object {rahasya), which is known as prema. It
t7 4. Four Seed Verses

is known as rahasya also because ordinary persons cannot realize this

subject.
Srila Prabhupáda: Quotes Brahma-saihhitá in his purport to this verse;
that the qualification to realize this subject lies with the devotees who have
anointed their eyes with the salve of love of Godhead (premdhjana-
cchurita-bhakti-vilocanena...).

FOURTH VERSE - ABHIDHEYA TATTVA - TAD-ANGAM

SB 2.9.36
etávad eva jijnásyam
tattva-jijnásunátmanah
anvaya-vyatirekábhyárh
yatsyátsarvatra sarvadá
MEANING O F THE FOURTH VERSE
• tattva-jijnásunátmanah —* A person who is searching after the
Supreme Absolute Truth
• etávad eva jijhásyarh —>• must certainly search for it up to this
• anvaya-vyatirekábhyárh which is determined as the best by
obtaining positive results through performance (anvaya) and by
lack of results through non-performance (vyatireka)
• yat syát sarvatra sarvadá which can be performed in all
circumstances, in all space and time

ACARYAS O N THE FOURTH VERSE

• Srila J i v a Goswami: Defines tad-ahgarh as the uecessary paraphernalia or
means by which one may attain the confidential goal, rahasyarh (previous
verse, 2.9.35). The means is sádhana-bhakti.
• Srila Krsnadása Kavirája Gosvámi ( C C Madhya-lilá 25.122): Commeuts
that it is the duty of every person to inquire and hear about the process of
bhakti.
• Srila Bhaktivinoda Thákura (Sri Bhajana-rahasya): Mentions that this
verse explains the circumstances favourable for Bhakti. He explains that
there are two ways for hecoming free of anarthas—directly, by foUowing
the rules, and indirectly, by foUowing the restrictions.
 Specia, Veiaes Wm/MMmMMMMí
CONCLUSION

The catuh-sloki is the originál four verses spoken by the Lord Himself. It was
later expanded further by Nárada Muni and then by Srila Vyásadeva. Also, the
essence of our philosophy finds its root in the three tattvas as mentioned above.
It's wonderful how the ácáryas have presented a correlation between these two
categories, thus further substantiating that Bhágavatam is truly the final word
in scriptural science (Bhágavatam is the natural commentary of the Vedánta-
sütra). This adds further to the glories of Srimad-Bhágavatam being an ocean
of limitless transcendence.

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 )//4>
* * i *
S N 0 l i V 1 l d W 0 3
3 I Í V W 3 H Í
... J
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THEMATIC COMPILATIONS

This sections consists of various specific themes compiled based on the First
and Second Cantos of the Bhágavatam (Please note that there is more
information available on these themes in the other cantos as well). The content
is presented in a summary form - utilizing tables, charts, buUet points, concise
headings, etc - to ease reading and understanding.

1. Glories of Bhákti Yoga 201

2. Glories of Krsna kathá 206

3. Spirit of Bhágavatam Speaker & Hearer 210

4. Prayers - A Supplication for Grace 216

5. Reversals and Tolerance 218

6. Feelings of Separation 220

7. God Is A Person 224

8. All-Attractive form of Krsna 227

9. Transcendental Character of Krsna 231

10. Spirituai World 235

1 1 . Three Supersouls 238

12. Why multiple descriptions of Universal Form? 241

13. Materialistic Life 244

mmm%mm:Lm}mm}mmMmB
^^^M^^M^^MM^^& I.GIuMoso. Bhakti Yoga

1 . G L O R I E S O F BHAKTI Y O G ^ I

Devotional service to Lord Sri Krsna, is the eternal constitutional position of

every living entity. However, the living entity conditioned in this material
world is forgetful of his position and is swayed away by the waves of material
nature. Guru, Sádhu and Sástra together make an unpretentious attempt to
remind the conditioned soul of his eternal relationship with Krsna and
delineate the process of teviving it to attain the ultimate goal of life, Love of
Godhead. Srimad-Bhágavatam being the topmost spirituai literatute repeatedly
recommends and glorifies the process of Bhakti-yoga as the topmost means for
the spirituai upliftment of the entire humanity. The foUowing are various
glories of Bhakti-yoga mentioned in the Cantos One and T w o , categorized in
relevant sections, to assist the readers appreciate them at a glancé and to
inspire them to go to the main text of the Bhágavatam to study them in detail.

J^ST PROCESS'^
1. The supreme occupation [dharma] for all humanity
[1.2.6 sa vai pumsám paro dharmo...]
2. T o be constantly performed with one-pointed attention
[1.2.14 tasmád ekena manasá...]

I BEST PROCESS TO MITIGATE SUFFERINGS

3. Most suitable boát to cross the material ocean.
[1.6.34 etad dhy átura-cittánám...]
4. The material miseries can be directly mitigated.
[1.7.6 anarthopasamam sáksád...]
5. Extinguish fire of lamentation, illusion and fearfulness.
[1.7.7 yasyám vai srüyamánáyám...]

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I Thematic Compilations ^^^^^^^^^MMMMMMM^M
6. Enables one to see Lord's lotus feet that alone can stop repetition of birth
and death.
[1.8.36 srnvanti gáyanti grnanty abhiksnasah...]
7. Not pointing out Bhakti Yoga caused dissatisfaction in Vyásadeva.
[1.4.31 kint vá bhágavatá dharmá...]

BEST PROCESS TO KNOW THE LORD

8. Unreserved, uninterrupted, favorable performance reveals Lord's full glory,
power and transcendence.
[1.3.38 sa veda dhátuh padavtrh parasya...]

IN THIS ENDEAVOR THERE IS NO LOSS

9. No danger of being unsuccessfui even after fali down.
[1.5.17 tyaktvá sva-dharmath caranámbujam harer...]
10. Devotee, though occasionally falls down, does not undergo material
existence like others
[1.5.19 na vai jano játu kathancanávrajen...]

CONCLUSIVE OPINION OF GREAT PERSONALITIES

11. Best remedy for removing all troubles and miseries is to do bhakti.
[1.5.32 etat samsücitarh brahmams...]
12. Sukadeva Gosvámi's conclusive recommendation for every one at all times,
and especially at the time of death - Hearing, Glorifying and
Remembering Godhead always.
[2.1.5 tasmád bhárata sarvátmá... and 2.2.36 tasmát sarvátmaná rájan...]
13. Constant chanting is the doubtless and fearless way of success for
everyone.
[2.1.11 etan nirvidyamánánám...]
14. Brahmá studied Vedas three times and ascertained.
[1.1.2>A bhagaván brahma kártsnyena...]
15. Supreme Lord's indication in catuh-sloki
[2.9.36 etávad eva jijnásyam...]
16. Unto the paramahamsás and munis.
[1.8.20 tathá paramahamsánárh...]
 1. Glories of Bhakti Yoga 203

LORD COMES TO PROPAGATE BHAKTI YOGA

17. So that the conditioned souls might take advantage and gain liberation.
[1.8.35 bhave 'smin klisyamánánám...]

SUPERIOR OVER ALL OTHER PROCESSES

18. By bhakti one acquires knowledge and detachment.
[1.2.7 vdsudeve bhagavati bhakti-yogah...]
19. Infallible purpose of knowledge, austerities, Vedic study, sacrifice, hymns
and charity, culminates in Lord's glorificarion.
[1.5.22 idam hi pumsas tapasah srutasya vd...]
20. Highest perfection of life achieved by sánkhya, yoga and sva-dharma is to
remember Náráyana at the time of death.
[2.1.6 etdvdn sdnkhya-yogdbhydm...]

BHAKTI YOGA VS. VARNÁSRAMA

21. Occupational activities are only useless labor if they do not provoke bhakti.
[1.2.8 dharmah svanusthitah purhsdm...]
11. The highest perfection of one's own occupation is to please Lord H a r i .
[1.2.13 atah pumbhir dvija-sresthd...]
23. Although you have very broadly described dharma, artha, kdma and
moksa, you have not described the glories of the Supreme Personality.
[1.5.9 yathd dharmádayas cdrthd]
24. Non-devotee though engaged in sva-dharma does not gain anytbing.
Devotee who gave up sva-dharma to engage in Bhakti has no danger even if
he falls down.
[1.5.17 tyaktvá sva-dharmarh caranámbujarh harer...]

BHAKTI YOGA VS. KARMA KÁINDA

25. Naimisáranya sages appreciate Bhakti yoga more than fruitive activity.
[1.18.12 karmany asminn andsváse...]
26. Sukadeva Gosvámí condemns the aspirants of svarga.
[2.2.2 sábdasya hi brahmana esa panthá...]

MMMSMMiíMMÍMMMMíBM
 |l BHAKTI YOGA VS. DEMIGOD WORSHIP
27. Whatever may be one's desire, they must worship the Supreme Lord
(Conclusively mentioned as superior to Demigod worship).
[2.3.10 akdmah sarva-kámo vá...]
28. Demigod worshipers can attain highest benediction of bhakti only by
association of pure devotees of the Lord.
[2.3.11 etáván eva yajatdm...]

m BHAKTI YOGA VS. ASTÁNGA YOGA^JJ

29. Yogic process of sense control doesn't satisfy the soul, but Bhakti yoga
does.
[1.6.35 yamádibhir yoga-pathaih...]
30. Only auspicious means of deliverance (Conclusively established after
describing Astanga-yoga that invloves Virát-rüpa and Paramátmá
meditation).
[2.2.33 na hy ato 'nyah sivah panthá...]

BHAKTI YOGA VS. JNÁNA YOGA

" 1
31. Naiskarmya without Acyuta-bháva does not shine. Then what is the use of
fruitive activities that are not utilized in Lord's service.''
[1.5.12 naiskarmyam apy acyuta-bháva-varjitarh...]
32. Highest perfection of life achieved by sánkhya or yoga is to remember
Náráyana at death.
[2.1.6 etáván sáhkhya-yogábhyám...]
33. Lven the self-satisfied desire to rendet unalloyed Bhakti to Lord H a r i .
[1.7.10 átmárámás ca munayo...]
34. Lord descends to propagate Bhakti unto the hearts of paramahamsa and
munis.
[1.8.20 tatha paramahamsánám...]
 A T T R A C T S E V E R Y O N E , T N C L U D I N G JNÁNIS
1
35. Sukadeva Gosvámí, although perfectly situated in transcendence, was
attracted by Lord's pastimes.
[2.1.9 parinisthito 'pi nairgunya...]
36. All transcendentalists have been tendering Bhakti with great delight,
because it enlivens the self.
[1.2.22 ato vai kavayo nityam...]

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2. GLORIES O F KRSNA KATHÁ

Srimad-Bhágavatam is fiiled with Krsna kathá or hearing and chanting the

glories of Krsna. Interestingly, Srimad-Bhágavatam also contains the glories of
glorifying Krsna, i.e., the glories of Krsna kathá. While discussing Krsna katha,
various personalities like Sukadeva Gosvámi, Mahárája Pariksit, Süta Gosvámi
and Saunakádi rsis also discuss the glories of hearing and chanting Lord's
pastimes, qualities etc. This informs the reader about those devotees' great
conviction on Krsna kathá and inspires the reader to take to Krsna kathá with
greater eagerness and devotion. The foUowing are fifty jewel like verses from
Srimad-Bhágavatam Cantos One and T w o , forty of which reveal the glories of
various features of Krsna kathá and ten other glorify Srimad-Bhágavatam.

ENABLES ONE TO ATTAIN THE LORD

1. Lord is established in one's heart
[1.1.2 dharmah projjhita-kaitavo...]
2. Process of realizing the Absolute Truth
[1.2.12 tac chraddadháná munayo...]
3. Leads to rememberance of Lord and cuts the binding knots of karma
[2.8.4 srnvatah sraddhayá nityath...,
1.2.15 yad-anudhyásiná yuktáh...]
4. Qualifies one to see the Lord's lotus feet
[1.8.36 srnvanti gáyanti...]
5. Specially helps one to remember Krsna at the time of death
[2.8.3 kathayasva mahábhága...]
6. One never gives up Lord's lotus feet
[2.8.6 dhautátmá purusah krsna páda...]
7. Lxplained to give rise to bhakti
[2.7.52 yathá harau bhagavati...]

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 2. Glories of Krsna-kathá 207

AvoiDS MISERIES AND GIVES LIBERATION

8. Gives liberation from all miseries
[1.3.29 janma guhyatn bhagavato...]
9. Most suitable boát to cross the material ocean
[1.6.34 etad dhy átura-cittánám...]
10. No bewilderment at the time of death
[1.18.4 nottamasloka-vártánárh...]

REMOVES ANARTHAS
11. Cleanses the heart from anarthas
[1.2.17 srnvatáth sva-katháh...]
12. Makes Bhakti sprout, and extinguishes lamentation, illusion & fear
[1.7.7 yasyárh vai srüyamánáyárh...]
13. Purifies the polluted aim of life; enables one to attain Lord's lotus feet
[2.2.37 pibanti ye bhagavata átmanah...]
14. Dispels ignorance
[2.4.5 samicinarh vaco brahman...]
15. No bewilderment by Máyá if creation pastimes are heard
[2.7.53 máyárh varriayato 'musya...]
16. Removes the contamination of heart
[2.8.5 pravistah karna-randhrena...]

ACCEPTED BY THE GREAT

17. Described as heard and reaiized
[1.3.44 tatra kirtayato viprá... and 1.18.23 aharh hi prsto...]
18. Accepted by purified men even if imperfectly composed
[1.5.11 tad-vág-visargo janatágha-viplavo...]
19. Recommended by Narada Muni
[1.5.37 orh namo bhagavate...]
20. Sung by liberated souls
[1.6.32 deva-dattám imárh...]
21. Lnabled Mahárája Pariksit to attain Lord's lotus feet
[1.18.16 sa vai mahá-bhágavatah...]
22. Only desire of Mahárája Pariksit after death notice
[1.19.15 tarh mopayátarh...]

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|||||||[|||||[^ Thematic Compilations 'M^MM^MMMMMMMMMM
23. Conclusively recommended by Sukadeva Gosvámi
[2.2.36 tasmát sarvátmaná...]
, ,

CONDEMNED IF NOT DONE

24. Materialistic literatures are pilgrimage places for crotvs
[1.5.10 na yad vacas citra-padarh harer yöso...]
25. Other topics simply wastes ones valuable life
[1.16.6 athavásya padámbhoja...]
26. Any other activities steal away one's lifetime
[2.3.17 áyur harati vai pumsám...]
17. Ear holes are like snake holes if not heard; Tongue is like frog's tongue if
not chanted
[2.3.20 bile batorukrama...]
28. Heart is like steel frame if not chanted
[2.3.24 tad asma-sáram...]

SUPERIOR TO OTHER PROCESSES

29. Infallible purpose of Austerity, Study, Sacrifice, Educatiou etc.
[1.5.22 idarh hi pumsas tapasah srutasya vá...]
30. Far superior to fire sacrifice
[1.18.12 karmany asminn anásváse...]
31. The only activity that is worth doing
[2.1.5 tasmád bhárata sarvátmá...]
32. Topmost activity of Bhakti process
[2.1.11 etan nirvidyamánánám...]

PURE AND RELISHABLE

33. Taste for hearing is obtained by service to sádhu
[1.2.16 susrüsoh sraddadhánasya...]
34. Fully spirituai
[1.3.37 na cásya kascin...]
35. Develop attraction for the Lord
[1.5.27 tasmims tadá labdha-rucer...]

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i í i t f i ^ ^ ' ^ W i f f ' ^ ^ ' 2. Glories of Krsna-kathá , ^

36. More attractive than Vedic hymns

[1.10.20 anyonyam ástt...]
37. No one can be satiated
[1.18.14 ko náma trpyed rasavit katháyám...]
38. Magnanimous and pure
[1.18.15 tan no bhavdn vai bhagavat-pradhdno...]
39. Supreme, purifying, wonderful, full of bhakti yoga and dear to devotees
[1.18.17 tan nah pararh...]
40. Creates auspiciousness in the whole world
[2.8.2 etad veditum icchámi...]

GLORIES O F SRÍMAD-BHÁGAVATAM

41. Completely rejects cheating religion, propounds the highest truth, uproots
threefold miseries, compiled by Vyásadeva in his maturity of knowledge
and sufficient for God realization
[1.1.2. dharmah projjhita-kaitavo...]
42. Ripened fruit of the desire tree of Vedic literatures, became more tasty by
the touch of lips of Sri Sukadeva Goswami
[1.1.3 nigama-kalpa-taror...]
43. Cream of scriptures spoken after personai assimilation
[1.2.3 yah svdnubhdvam akhila...]
44. Literary incarnation of God
[1.3.40 idam bhágavatarh náma...]
45. Cream of ail scriptures
[1.3.41 sarva-vedetihásánárhsáram... ]
46. Brilliant as the sun, shelter of dharma after Krsna's departure and light to
people of Kali-yuga [1.3.43 krsne sva-dhámopagate...]
47. Written specially for the common people
[1.5.16 vicaksano 'syárhati veditum...]
48. Lxpands the Supremacy of Lord
[1.5.20 idam hi visvarh...]
49. Compiled to direct people towards Bhakti yoga
[1.7.6 anarthopasamam sáksád...]
50. Collection of Lord's vibhutis
[2.7.51 idarh bhágavatam náma...]
 Thematic Compilations f|%|Ci"^^^^

3 . SPIRIT O F BHÁGAVATAM SPEAKER & HEARER

-ff -

"Hearing is called sravana, and explaining is called kirtana. The two

processes of sravana and kirtana are of primary importance to
progressive spirituai life. Only one who has properly grasped the
transcendental knowledge from the right source by submissive hearing can
properly explain the subject."

- Srila Prabhupáda, in 1.1.6 P

Srimad Bhágavatam is famous as a literary masterpiece of questions and

answers. Speaking Bhágavatam, describing the pastimes of the Supreme Lord,
is a tall order, a great responsible service as well as an honor. Hearing
Bhágavatam spiritually uplifts one when done in the right consciousnes. The
enthusiasm, inquisitiveness and sincerity of the hearer would inspire the
speaker and extracts the nectar of Lord's glories from his mouth. Lor example,
the foUowing verse (1.18.15) delineates the essential qualities of a speaker and a
hearer as bhagavat-pradhdna (Personality of Godhead is his chief object of
service) and susrüsatdrh (very receptive and anxious to hear about Lord)
respectively. And the subject matter is harer uddram caritam visuddharh (the
magnanimous and pure narrations of the Supreme Lord)

tan no bhavdn vai bhagavat-pradhdno

mahattamaikdnta-pardyanasya
harer udárarh caritam visuddharh
susrüsatáth no vitanotu vidvan

Srímad-Bhágavatam thus describes at several instances, what it takes to be an

ideál and effective Bhágavatam speaker and hearer. The foUowing are somé
examples of ideál speakers and hearers mentioned in the Bhágavatam itself,
who teach us various lessons on the spirit of speaking and hearing Bhágavatam
through their personai example. Knowing of these extraordinary role models is

w:mmmmMMmmmmmiw§mM
W^z^^^^MMMMMMMK 3. Bhágavatam Speaker and Hearer |

not meant for discouraging anyone from attempting to read, study, speak or
hear the Bhágavatam, but it is meant to be a catalyst that inspires and
encourages a sincere seeker to become eievated in consciousness and character
in order to benefit oneself as well as others.

IDEAL SPEAKERS

SUKADEVA GOSVÁMÍ

• Devotee of L o r d - a great devotee of Lord Krsna. (2.3.16)

• Ideál Hearer - learnt Bhágavatam from his Guru Sri Vyásadeva. (1.7.11)
• Experienced - personally assimilated Bhágavatam by experience. (1.2.3)
• Compassionate - spoke Bhágavatam out of his great compassion for
materialists to enable them to cross samsára. (1.2.3)
• Ideál Preacher - stays only long enough for a cow to be milked. No
business with householders save and except to enlighten them in
transcendental knowledge. (1.4.8)
• Appreciates relevant inquiries and enlivened by them - glorifies Pariksit
Mahárája's questions. (2.2.1)
• Confidence i n previous acaryas - T will present what I have heard from
my father.' (2.1.10)
• Encouraging - Informs Pariksit Mahárája that he is qualified to receive
Srimad-Bhágavatam (2.1.10) and that he had seven days to perfect his life
(2.1.12-14)
• Quotes appropriate examples - Mahárája Khatváhga was able to attain
perfection even within a moment. Y o u have seven days. Don't worry.
(2.1.13)
• Self-example - quoted his own example to show the superiority of Bhakti
yoga (2.1.8-9)
• Systematic - explained how Bhakti Yoga is better than all other processes.
(2.1-2.3)
• F r a n k - suggested Pariksit to cut off attachments and not be afraid of
death. (2.1.15)
• Dependent on L o r d - prays to Lord Hrsikesha: " M a y the Lord become

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 situated in my words!" (2.4.11)
• Seeking empowerment and blessings from Lord - Prayers. (2.4.12-24)
• Considerate - explains other paths such as astánga yoga for the benefit of
the audience. (2.1.15-2.2.32)
• Quoted others conversations - like Brahmá-Lord saihváda (2.9.4-45),
Brahmá-Nárada saihváda. (2.5-7)
• Knowledgeable - answered all the varieties of questions of Pariksit, related
to the Lord.

SÜTA G O S V Á M Í

• Lree of vice (anagha), Well versed (adhitáni) in scriptures, Puránas,

histories {puránáni setihásáni, dharma-sástráni), and explained (ákhyátáni)
them also. (1.1.6)
• Well versed with the knowledge of Vyása and other sages. (1.1.7)
• Submissive (snigdhasya) and gentle (saumyasya) and hence gurus endowed
with favors. (1.1.8)
• Grateful - for the opportunity to glorify the Lord. (1.2.1)
• Seeking empowerment and blessings from Lord and Guru through
prayers. (1.2.2 - 1.2.4)
• Speaks only about L o r d - Only questions related to Krsna satisfy the soul.
(1.2.5)
• Appreciates inquiries - as worthy because they relate to Lord Krsna and
hence are of great relevance to the world's welfare. (1.2.5)
• Bona fide representative - wants to present the message as received from
spirituai master. (1.3.44)
• Respectful - glorifies Nárada Muni. (1.6.38)
• Perfectly Attentive - heard with rapid attention (nivistah). (1.3.44)
• Compassionate - sees how the sages' questions are for the welfare of all
(1.2.5) and glorifies Nárada Muni for enlivening the distressed souls.
(1.6.38)
• Aware of Lord's Power - explains about the Lord protecting Pariksit
Mahárája in the womb (1.8.16) and describes how the Lord is not affected
by matter. (1.11.37)

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• Understanding one's limitations and presenting w i t h Realization - 'T
will describe as far as my realization allows." As the birds fly in the sky as
far as their capacity allows, devotees describe the Lord as far as their
realization allows. (1.3.44, 1.18.23)
• Humble - "Though born in a mixed caste I can be purified by serving and
foUowing great souls." (1.18.18).
• Surrendered - his mood is shown in his prayers. (1.18.18-23)
• Considerate to the feelings of audience - Spoke to pacify the sages who
were in grief on hearing about the final condition of the Yadus. (1.15.34)

LORD BRAHMA

• Lnlivened by Questions - thanks Nárada for allowing him to speak about

the prowess of Lord (2.5.9).
• Honest - Admits that he is not the supreme. (2.5.11)
• Destroys faise convictions and estahlishes truth - explained the
supremacy of the Lord to Nárada Muni. (2.5.11-12)
• Subordinate to Lord - " I only create after the L o r d . " (2.5.11-12).
• Shares own realization - quoted his own experience to prove that Lord is
both material and effective cause. (2.6.23-30)
• Assures the hearer - ' M y words have never proved to be faise because I
hold on to the lotus feet of the Lord in my heart.' (2.6.34)
• Humble - admits his inability to understand the Lord, despite his position
(2.6.35).
• Spontaneous - Spontaneously begins discussing lilavataras. (2.6.46)
• Surrendered - ' . . . I better surrender at Lord's lotus feet.' (2.6.36)
• Empowers the disciple - asked Nárada Muni to preach so that devotion
arises in people's hearts. (2.7.52)
• Lstablishes superiority of B h a k t i (2.7.47-49)
• Genuine - Non-deceptive in his worship, avyalika-vratádrtah. (2.9.4)
• Austere and Dedicated - LoUowed his spirituai master's instructions
without hesitation. (2.9.7)
• Acts as Instrument - karavánt hy atandritah. (2.9.29)
• Compassionate - Desire welfare of all living entities. (2.9.40)
 iDEAL H E A R E R S

NAIMISARANYA SAGES H E A D E D BY SAUNAKA RSI

• Respectful - They offer a seat of esteem to Süta Gosvámi and inquire from
him respectfully (1.1.5)
• Eager to Hear - tan nah susrüsamánánám (1.1.13), brühi nah
sraddadhándnám (1.1.17), susrüsatám (2.3.14)
• Inquisitive - Asks many questions (1.1.9-23,1.4.3-10, 1.7.1,9 1.10.1, 1.16.5,
2.3.13, 2.10.48-50 etc)
• Hearing from Autbority - Süta Gosvámi who learned from his spirituai
master. (1.1.8)
• Faith in the speaker - Glorifies the bona fide speaker. (1.1.6-8)
• Praises devotees - Glorifies Süta Gosvámi (1.1.6-8), Mahárája Pariksit
(1.4.9-12, 2.3.15) and Sukadeva Gosvámi (1.4.2-8, 2.3.16)
• Attention to details - The subject of punishment and not killing Kali
raised curiosity in them (1.16.5-9).
• Chaste - Wanted to hear topics only if they are related to the Lord (1.16.5-
6); consider other things simply waste of one's time (2.3.17-24).
• Compassionate - Their questions are for the benefit of others (1.1.9,11)
• Grateful - 'We think that we have met you by the will of providence.'
(1.1.22)
• Eager to know the Lord - Their questions pertain mostly to the Supreme
Personality of Godhead. (1.1.12-23)
• Never Fatigued - vayam tu na vitrpydma (1.1.19)
• Encourages speaker - Glorifies Sukadeva Gosvámi and Mahárája Pariksit
as great devotees of Lord. Please speak more. (2.3.13-25)

MAHÁRÁJA PARIKSIT

• Determined - T o hear about Krsna (1.19.15)

• Respectful - Expressed his fortune to meet Sukadeva Gosvámi and
inquired from him respectfully (1.19.32)
• Praiseful - He glorified Sukadeva Gosvámi (1.19.34)

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• Compassionate - H i s questions are for the benefit of others also (1.19.37)

• Grateful - For the appearance of sages and Sukadeva Gosvámi (1.19.13 8c
1.19.35)
• Humble - Although king, qualified ksatriya, but considered himself to be
univorthy (1.19.13)
• Eager to Hear - kathayasva mahábhága (2.8.3)
• Inquisitive - Inquired about astáhga-yoga process (2.1.22)
• Appreciates speaker - Please continue H a r i kathá as it is dispelling my
ignorance. (2.4.5)
• Inspires the speaker to speak more - T am not fatigued due to tasting
nectar from your mouth, no more hunger and thirst.' (2.8.26)
• Faith i n power of Hari-kathá - 'Krsna in the form of Hari kathá, enters
into the heart through ears and completely washes away all
contamination.' (2.8.1-6)
• Eager to know the L o r d i n detail - He asked about creation in 2.4 and
many other questions in 2.8.
• Never Fatigued - na me 'savah paráyanti (2.8.26)

NÁRADA MUNI
• Exhibited qualities of disciple - Very dear (priyatamah), very obedient
{anuvratah), always ready to sérve (susrüsamánah), well behaved (sila),
meek (prasraya) and sense controlled (dama). (2.9.41)
• Respectful - Offered obeisances to Brahmá. (2.5.1)
• Praiseful - He glorified Brahmá (2.5.6)
• Eager to know the truth - Asked about the cause of Universe. (2.5.2)
• Eager to hear about the L o r d - Desired to know all about the energies of
Visnu, the master of all energies. (2.9.42)
• Repeated - Received instruction to preach and preached all over the
world. (2.7.51, 2.9.45)
I W l
lfA*|

KI
3
OJ

4 . PRAYERS
I W'I n
l'^All o
A SUPPLICATION F Ü R G R A C E ]

!«A<'
ii*"m.i
W l Iw I
In difficulty, doubt or overwhelming love, faithful devotees express themselves to the Supreme Lord in
prayer and glorificarion. They don't seek any material remuneration, nor henefits from the Lord - but
simply seek His shelter, remembrance and love. The foUowing table gives a bird's eyeview of the prayers
offered by various devotees mentioned in Cantos One and T w o . Please find the detailed overview of these L2^l
W" prayers in the related Overview section of this book. IWI

H
* M/
Personality Situation/ Section Purpose Theme Result iHi
n''#X Ni
1 Süta Gosvámi Being questioned by Seeking blessings Obeisances to Discourse on
w Saunaka Rsi [1.2.2-4] before beginning Sukadeva, Srimad- I w
'f5A* to speak Srimad- Vyásadeva, Bhágavatam l*#*Á

Bhágavatam Sarasvati, Nara-

NI náráyana.
Q^ 1
2 Arjuna Unknown, intolerable Solution to Merciful Remover Lord informs
effulgence [1.7.22-26] predicament of Burdens that it is
Asvatthámá's
Brahmástra
Hl
N
IW'I iW'l
r^A*i
K«J!i
 *2*

Uttara Brahmástra released Protprtion of thp Onlv T orri i<í the T nrd nrotert*;
c i i i y XJCICl lo L i i c
by As'vatthámá [1.8.8- last heir of K u r u true saviour with His
10] dynasty personai energy
4 Queen Kunti Lord departing for PprQiiíinp T orn to Gr^iririinp íinn c c / i Cl a i i i i i c u
T orn <ímilpn
Dváraká [1.8.17-43] stay longer Remembrance
5 Bhismadeva Linal moments, Desires to invest Lord Krsna as Bnismadeva
4 14 4 yt r\ 1 /-I y- yt Vt A4 /4 i ^ « «-% f-h ym
surrounded by Lord nis tninKing,
Víjaya-saizna attained
and others, on bed of i C C l l l l t l CC Wiillllt^ •yiififih/iJii/j-
ft-lf L/ IKUlfJU

arrows [1.9.32-42] in the Lord samádhi

Hastinapura Lord departing for In reverence for Glories & fortune Lord smilingly
Ladíes Dváraká [1.10.20-30] the Lord of Dváraká-vásís glanced
T f£..a
Dváraká-vásís Lord enters the city of vjioriry tne Their good fortune Lord
Dváraká [1.11.6-10] ^ n o r p t n í i G v of tv\f or níivincr Hic d í- lm oiiil p H CTpH
J U L / l c l l l d C V Wl lile Oi ilclVlllii i llo dOiVllO W i C U g C O
Lord darsan anain all thpir
44 4. £4444 4 44 4^44 4 4 4 Clll LllCll
greeungs
Sukadeva Being questioned by beeking blessings Obeisances unto the Seven day
U • • T J
Gosvámí Paríksit Mahárája berore beginning discourse on
ail auspicious Lord
[2.4.12-23] to speak Srimad- - please be pleased Srimad-
Bhágavatam with me Bhágavatam

—k
 5. REVERSALS AND TOLERANCE

When reversals come our way, and when it is not within our power to
overcome or solve them, the only solution that we can adopt is tolerance.
Tolerance is not a sign of petty weakness but in fact, embellishes the highest
quality of devotion. It portrays submissiveness and surrender to the will of the
Supreme. Pure devotees are known for this quality of tolerance and the
foUowing examples from Cantos One and T w o are further evidences of this
fact. Also given below are the examples of somé personalities who failed to
exhibit such tolerance.

PERSONALITIES WHO EXHIBITED TOLERANCE

PERSONALITY REVERSAL RESPONSE LESSONS BY SRÍLA PRABHUPÁDA
Sri Dissatisfied Introspective It is good to approach a personality like
Vyásadeva even after and took Nárada to solve the root cause of all
writing shelter of despondencies. [1.5.5P]
extensively Nárada
[1.4] Muni [1.5.5]
Nárada His mother He took this Confidential devotees of the Lord see in
Muni in died when as the every step a benedictory direction of the
previous he was five special Lord. What is considered to be an odd or
life years old mercy of the difficult moment in the mundane sense is
[1.6] Lord. accepted as a special mercy of the Lord.
[1.6.10] [1.6.11P]
Draupadí Her five She did not A pure devotee of the Lord can tolerate all
sons were want to kill sorts of tribulation personally, but is never
killed by Asvatthámá unkind to others, even to the enemy.
Asvatthámá [1.7.43] [1.7.43P]
[1.7]
 Uttara Brahmástra Took shelter Lord is the only shelter of fearlessness for
r\ *í-/l /-* Iz-fiíH /-\T 1 /~\t*/i r/-sf
LllC s u i i c i i u c i c u suul. wiic eaiiiiuL save

ner WOITID prorecrion nimseír rrom rne cruei nanus or aearn m

<-/-v U I 1 1 Vl41t- n ö ini
Q X rí £X m / I X^x r*i . 1 1 T T T / " I t* 1 r l I T r i X rí n i i X rí n T n n rr

lO ner
KUl tne matériái woriu witnout naving
embryo surrendered himself at the lotus feet of the
[1.8] Lord. [1.8.9P]
Queen Many Prayed for For a pious person, if there is somé
Kunti difficulties more calamity there is no other alternative than
frimiicrrimif' l l1d ÍITTIIt"lf
C íd
C i l l l L l C d Q L<J
tr\ tri fíilcf Qnplt"pr o f trip l o t i K ; f p p t o f trip
LlliWLlliilWUL LW L d l Y C o l l C l L C l W l L l i t I W L L l O I C C L Wl LilC
her lifp Í1 81 lldVC U d l odll T o r n SO-PÍIIIPH PÍIIÍITTII1"IPQ ÍITP \ii7p|pomp

/-*r L n í i 1 r\fA J_.WiU. J W CdlICW U d l d l l l l LlCa d I C WC1L.WI1IC

r\ í3 z" o 1 1 c rkizsir miríx n c i n / i n n / ^ f l - i i n i Lír L z i

[i.o.Zj J ucuciLisc Liicy ^ í v c U S d i i u p p w i i u i u i y LW
T*áX m £X m rí r X rí ^ 1 /~\ i*/H T T r rí i y- r\ n * i TX/T n y

remcmDcr rnc nora, wmcn means Ft S 9 S P lj

il íi K
upc ir aí lLt ii rUkini if ri u
r ki m
i i K i ri L
l tiki aíanH H p a ti V
i ii . [I.O.Z-JJ:
Arjuna Separated Took shelter Bhagavad-gita isu inot for thec abenefit
iiu u
of
from his of Lord's Arjuna alone, but is meant for terminating
intimate instructions different types of miseries of everyone,
friend Lord [1.15.27] and Arjuna took shelter of this great
Krsna [1.15] knowledge. [1.15.27P]

PERSONALITIES WHO FAILED TO EXHIBIT TOLERANCE

1 PERSONALITY REVERSAL RESPONSE L E S S O N S BY SRILA PRABHUPÁDA

Asvatthámá Asvatthámá Asvatthámá One does not become a bráhmana

being chased applied simply by birthright but by
by Arjuna for brahmástra which acqüiring the necessary
killing was not only qualifications of a bráhmana ...
Pandavas' sons improper but also the post of a bráhmana is
[1.7] irreligious. attainable by qualification only.
[1.7.27] [1.7.35P]
Srngi Father insulted He cursed The brahmanas, being at the head
by Mahárája Mahárája Pariksit of the social orders, are meant to
Paríksit [1.18] to die in seven give protection to their
days. [1.18.37] subordinates and not to curse
them. [1.18.47P]

mjmmmmmmmwcmwímmm
 1
6. FEELINGS O F SEPARATION

Spiritual separation is different from matériái separation. Srila Prabhupáda

writes in the Teachings of Lord Caitanya, "Pure love on the transcendental
platform is the paragon of purity, devoid of matériái affection and is
completely spiritual." On the spiritual platform, where everything is Ahsolute,
there is no difference hetween separation and meeting. Rather, one is able to
relish the relationship more in separation than in unión.
The feelings of separation that devotees experience when they are away from
the Lord reflect their deep love and affection for the Lord and their utter
dependence on H i m . The pleasure of unión after a long separation makes the
devotees feel as if their lives have returned back. Even anticipation of
separation or meeting with the Lord churns such deep feelings of affection in
the hearts of devotees. A n ordinary conditioned soul, who separated himself
from the Lord pursuing his sense gratificatory goals, cannot understand the
feelings of separation hetween the Lord and His dear devotees. However,
Srimad-Bhagavatam reveals those feelings and glorifies them as the epitome of
affection for the Lord.

The following list presents various instances from Cantos 1 and 2 in brief,
where different devotees felt separation from the Lord. Referring to the
originál sections from the Bhagavatam for details would help the reader
appreciate them better.
These are categorized in three sections for easy understanding.
1) Separation from the Lord
2) Meeting the Lord after Separation
3) Anticipating separation from the Lord (Unahle to give up His
association)
 SEPARATIO
I
1. N A R A D A M U N I I N H I S P R E V I O U S LIFE [ 1 , 6 ]

Losing Lord's form: Disturbed and perturbed to upon iosing the vision
Lord's form in meditation. (1.6.18)
• Attempts to see again: Aggrieved and dissatisfied hecause of failure to
see the form again. (1.6.19)
• Lord pacifies: Lord spoke with gravity and pleasing words upon seeing
his attempts, to mitigate his grief. (1.6.20)

2. MAHARAJA YUDHISJHIRA INQUIRING ARJUNA [ 1 . 1 4 ]

Krsna's enjoyment: Is Lord Krsna who is very affectionate towards His

devotees, enjoying the pious assembly at Dvaraka surrounded by
friends? (1.14.34)
Indirect inquiries: About Dvaraka vásis, Yadus, causes of Arjuna's
dejection etc. He did not ask Arjuna directly about Krsna's
disappearance first, althongh the natural calamities and Narada's hint
indicated it.

3. ARJUNA'S RESPONSE T G YUDHISTHIRA'S INQUIRIES [ 1 . 1 5 ]

Speechless: Due to strong grief caused by separation, Arjuna's mouth

and heart dried up and could hardly reply. (1.15.1-2)
• Tears of grief: With great difficulty he checked tears of grief that
smeared his eyes. (1.15.3)
• Remembrance: of Krsna's well-wishes, benefactions, intimate familial
relations and chariot driving... overwhelmed and breathed heavily.
(1.15.4)
• Powerless: H a r i , my intimate friend, left me alone. M y astounding
power is no longer with me, I am defeated by infidel cowherd men,
though with the same Gándiva, arrows, chariot and horses. (1.15.5
vancito 'ham mahd-rdja 1.15.20, 1.15.21 tad vai dhanus ta...)
Void: Separation from H i m for a moment would rendet all the
universes unfavorable and void, like bodies without life; Heart becomes
void. (1.15.6 yasya ksana-viyogena..., 1.15.20)
Mercy: His mercy made us cross all obstacles (1.15.7-17)
Recollection: Jokings, frank talks, smiles, addressing, tolerating
I Thematic Compilations

offenses. (1.15.18)
Pacification: By absorption in Govinda's instructions and lotus feet
(1.15.27-28)
4. EARTH IN T H E F O R M O F A C o w [1.16]

Calamity: Lord with transcendental qualities has ended His pastimes.

In His absence Kali entered. (1.16.26-30)
(Mis)fortune: Lord's lotus feet endowed me with powers to supersede
all three planetary systems. I felt fortunate, but now He left me.
(1.16.33)
Intolerable separation - Celebration discontinued: I would be
immersed in His dust, sumptuously covered with grass, like hairs
standing on me out of pleasure. (1.16.35 ká vá saheta viraharh...)

MEETING AFTER SEPARATION

5. CITIZENS OF DVARAKA [ 1 . 1 1 ]

Encouragement: Hearing the sound of Lord's conch that threatens fear

personified, citizens began to run towards H i m fast, with presentations.
(1.11.3-5)
Fortune of Reunion: Can see - smiling face with affectionate glances,
transcendental auspicious form. (1.11.8 aho sanáthá bhavatá...}
Unbearable Separation: When Y o u go out to meet friends and
relatives a moment becomes millión years; Eyes become useless, as if
bereft of sun; Existence becomes difficult without seeing Your smile
that vanquishes sufferings (1.11.9 yarhy ambujáksápasasara 1.11.10
katharh vayam nátha...)
• Jubilation: Expert dramatists, artists, dancers, singers, historians,
genealogists and learned speakers all gave their respective
contributions. (1.11.20)

6. LORD'S RELATIVES [ 1 . 1 1 ]

Instant attention: Vasúdévá, Akrüra, Ugrasena, Balaráma... extremely

happy, abandoned resting, sitting and dining, hastened towards Lord,
offered respects saturated with affection. (1.11.16-18)
^^^Í^&MMM^M^já 6. Feelings of Separation |

7. MOTHERS HEADED BY DEVAKI [ 1 . 1 1 ]

Pure Affection: Embraced, sat H i m on their laps, milk sprang from

breasts, delighted, tears wetted the Lord. (1.11.29)
8. QuEENS O F L O R D K R S N A [ 1 . 1 1 ]
Rejoiced: Got up at once from their seats and meditations, covered
faces shyly and looked about coyly. (1.11.31)
• Embraced: Eirst in innermost recesses of their hearts, then visually,
then sent their sons to embrace H i m . Inadvertently shed tears in spite
of restraining. (1.11.32)

ANTICIPATING SEPARATION

9. KuNTí D E V I IMPLORES L O R D KRSNA N O T T O LEAVE [ 1 . 8 ]

Desired Disasters: So that she could see H i m again and again. (1.8.25
vipadah santu tdh sasvat...)

Declared Dependence: Are you leaving us today, though we are

completely dependent on Your mercy? (1.8.37 apy adya nas tvam...)

1 0 . PÁNDAVAS A N D THEIR RELATIVES W H E N KRSNA W A S LEAVING

HASTINAPURA [ 1 . 1 0 ]

Nearly Fainted: Impossihle to hear separation from Lord Krsna.

(1.10.9-10)
Unendurable: Especially Pándavas, who intimately associated with
Krsna hy seeing, touching, conversing, sleeping, sitting and dining with
H i m . They followed Krsna. Lord persuaded them to return to their
homes. (1.10.11-12, 33)

Hearts melted: on the pot of attraction. They looked at H i m with

unhlinking eyes. (1.10.13)

Checking tears: Eemale relatives struggled to control their tears to

avoid any misfortune. (1.10.14)
 ic
Thematic Compilations ^2^0 IÍIMIÍ^

7. G O D IS A p^j^^

ESTABLISHING THE PERSONALITY OF THE ABSOLUTE íRUTH |

The Srimad-Bhágavatam is a treatise which conclusively estahlishes that the

Supreme Absolute Truth, or God is actually a person. At the same time, the
Supreme Lord is also impersonal by His Brahman feature which pervades the
entire matériái creation. Therefore the Absolute Truth is both - personal and
impersonal - being complete and unchanging. However, the Bhagavatam
shows how the Personal form of the Lord is superior to the impersonal
conception. The following are somé evidences of this fact from the first two
cantos (Somé of these references are quoted in Bhagavat-Sandarhha by Srila
Jiva Gosvami).

1. Absolute Truth is mentioned in three words Brahman, Paramátma and

Bhagaván. But seeing the order mentioned, one can understand Bhagaván
as the highest aspect of Absolute Truth. [1.2.11 vadanti tat tattva-vidas...]
2. Bhagaván is the originál feature of the Supreme and is the reservoir in
whom the Brahman and Paramátmá remain, bhagavatah paramasya
pumso. [2.7.47 sasvat prasdntam abhayam...]
3. Ásraya is indirectly referred to as Bhagaván. It is mentioned that this
ásrayah is referred as Pararhbrahma and Paramátmá. From 1.2.11 this
ásrayah is Bhagaván. From 1.3.28 this Bhagaván is Krsna. So ásrayah refers
to Lord Krsna. [2.10.7 dbhdsas ca nirodhas ca...]
^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^

DiRECT GLORIFICATION OF BHAGAVÁN

4. Purpose of all activities is to please Vásudeva or Náráyana

[1.2.28-29 vdsudeva-pard vedd... &c 2.5.15-16 ndrdyana-pard vedd...]
5. The all-pervading Lord is a person, pumdn.
[1.2.32 yathd hy avahito vahnir...]
gf tÍ WtÍ*¥tíWíílif tíWífílf tí 7. God Is A Person _

6. Bhagaván is the source of all purusávatáras.

[1.3.1 jagrhe paurusam rüparh bhagaván...]
7. Goal of all processes is to glorify the Supreme Person.
[1.5.22 idam hi purhsas...]
8. Vyásadeva sees the Ahsolute Truth as purusa.
[1.7.4 bhakti-yogena manasi...]
9. Because the wonderful form of the Supreme Lord attracts the self-realized
liherated souls, it should be understood that the Lord's form is completely
spiritual.
[1.7.10 átmárátnás ca munayo...]
10. In 1.7.23 the word 'ádyah purusah' refers to the Bhagaván feature of the
Lord, and the word Tsvarah' refers to the Paramátmá feature of the Lord.
Both features of the Lord are described as 'prakrteh parah' (transcendental
to the matériái energy).
[1.7.23 tvam ádyah purusah sdksdd...]
11. All processes are incomplete without Náráyana.
[2.1.6 etdvdn sdnkhya-yogdbhydm...]
12. T o achieve liberation, even yogis have to meditate on H i m .
[2.1.19 tatraikdvayavam dhydyed...]
13. "Devotees worship the lotus feet of the Lord at every moment, taking them
into their hearts." This verse clearly refutes the misconception that the
Absolute Truth is formless and impersonal, for it is not possible to love a
formless non-person.
[2.2.18 páram padam vaisnavam dmananti...]
14. Brahmá's convictions prove that the Lord is a person.
[2.2.34 bhagaván brahma kdrtsnyena... &c 2.6.33 itt te 'bhihitam tdta...]
15. Everyone should worship the Personal form.
[2.3.10 akdmah sarva-kdmo vd...]

SPIRITUAL ATTRIBUTES O F T H E SUPREME PERSor^

16. Many transcendental qualities are eternally present in the Supreme

Personality of Godhead, and are never to be separated from H i m . This
implies that Lord has transcendental qualities.
[1.16.29 ete cdnye ca bhagaván...]
I Thematic Compilations WPM^MPjMMM^^^^
17. That the matériái energy is ashamed even to approach the Personality of
Godhead implies that the qualities of the Supreme Personality of Godhead
are completely spiritual.
[2.5.12-13 tasmai namo bhagavate...]
18. Lord Brahmá's vision of the spiritual world which is ahove the three modes
and its spiritual variegatedness and form of the Supreme Lord - all indicate
the spiritual potencies of the Lord. [2.9.9-19]
19. Lord's form, ahode, associates, activities existed hefore matériái creation.
[2.9.33 aham evásam evágre...]

BRAHMAN VS. BHAGAVÁN

20. Philosophy that does not glorify the Personality of Godhead and does not
satisfy the transcendental senses of the Lord is considered worthless. This
means mere knowledge of dry impersonal Brahman does not please the
Supreme Personality of Godhead.
[1.5.8 bhavatánudita-práyam yaso bhagavato 'maiam...]
21. Knowledge of Brahman, even though free from all matériái affinity, does
not look well if it is devoid of love for the infallible Supreme Personality of
Godhead. [1.5.12 naiskarmyam apy acyuta...]
22. In 1.9.30-43 Bhismadeva glorified the transcendental form of the Lord.
These prayers clearly do not glorify the impersonal Brahman aspect of the
Supreme.

PARAMÁTMÁ VS. BHAGAVÁN

23. Bhismadeva says that, one Lord, Sri Krsna, is present in everyone's heart -
Just like the sun may be perceived differently, but the sun is one.
[1.9.42 tam imam aham ajath...]
24. The form of the Lord as the all-pervading Supersoul is described.
[2.2.8 kecít sva-dehántar...]
25. Paramátmá is a person
[2.2.35 bhagaván sarva-bhütesu...; 2.8.10 sa cápi yatra puruso... &c 2.9.25
bhagaván sarva-bhütánám...]
**^^3'- v»*Vc3*L»'**v5^ y**^r3'.jrti\^39_ y*é\.,*9^t^\j,9__ 8. All-Attractive Form of Krsna

8 . ALL-ATTRACTIVE FORM OF KRSNA j

• • • 1

Srimad-Bhagavatam is especially dedicated to knowing about the Supreme

Lord and His confidential dealings with His devotees. Studying the
Bhagavatam, one will find numerous sections where the Lord's personal beauty
is described in detail. Lord Krsna's body is not mundane. He is beyond the
tinges of matter and is transcendental. The Lord is ultimately a Person hut
materially conditioned persons cannot comprehend H i m . The following is a
snmmary of the Lord's physical heauty as described by various devotees. These
points are from Cantos One and T w o alone. Many more aspects of Lord's
beautiful form are found in the remaining cantos.

LIMB-BY-LIMB BEAUTY

FEET

1. Refuge for pure devotees, resource of all transcendental honey. (1.11.26)

2. Appear newer and newer and even restless Goddess of fortune cannot leave
them. (1.11.33)
3. One who enjoys the honey at His lotus feet doesn't waste time in other
topics. (1.16.6)
4. Serving Krsna's feet is the highest achievement. (1.19.5-6)
5. Placed over the whorls of the lotuslike hearts of great mystics. (2.2.10)
6. One who hears His glories attains His lotus feet. (2.2.37)
7. Kingdom rendered beautiful by His footprints. (1.8.39)
8. Earth celehrated and experienced ecstasy by His traversing over her
surface. (1.16.35)
CHEST

9. The Lord's chest is the ahode of the goddess of fortune. (1.11.26)

10. On His chest is the Kaustnhha jewel, engraved with a beautiful calf.
(2.2.10)
11. His chest was marked with the lines of the goddess of fortune. (2.9.16)
ARMS / HANDS

12. Resting place for the demigods. (1.11.26)

13. Being protected by his arms, Yadus enjoyed like heavenly residents.
(1.14.38)
14. His hands are like red lotus flowers. (1.11.2)
15. Rings studded with valuable jewels on His fingers. (2.2.11)
FACE

16. H i s moonlike face is like drinking vessél of all the beauty of world.
(1.11.26)
17. He has a beautiful smiling face. (2.2.11)
18. He had a smiling face decorated with an enchanting reddish hue. (2.9.16)
EVES/GLANCÉ

19. His eyes spread like the petals of a lotus. (2.2.9)

20. His very sight is intoxicating and attractive, appears very much satisfied.
(2.9.16)
21. His glancé flourishes villages and enriches oceans and hills with resources
(1.8.40)
22. He mercifully glances even on enemy (1.9.35, 1.9.40)
23. His loving glances conquer the gravity and passionate wrath of H i s
sweethearts. (1.16.35)
LiPS / S M I L E / V o l C E
24. His beautiful smile attracted the hearts of the queens. (1.16.35)
25. His smile is as enchanting as mystic power (1.8.44)
26. His joking and talks are pleasing, decorated with beautiful smiles. (1.15.19)
27. His words are pleasing and grave. (1.6.20)
28. The white conchshell held by His hands appeared to be reddened by the
touch of His transcendental lips. It seemed that a white swan is playing in
the stems of red lotus flowers. (1.11.2)
S^A' -t^llíjí 8. All-Attractive Form of Krsna 1
"íThd-- !l^t^cí2?2fi?: L x 2 t i j f l ? 2 ; _ Üx2;^jil?2££-r •4!««-«LL_w— ,.,Mm •

f [ | OVERALL ^ E A U T ^ i m

29. Abdomen is marked with a depression like a lotus flower, decorated with
garlands of lotus flowers, glancé is as cool as the lotus and feet are
engraved with lotuses. (1.8.22)

As PÁRTHA-SÁRATHI

30. His transcendental body resembles the hluish color of the tamala tree. His
body attracts everyone in the three planetary systems. He wears glittering
yellow dress and lotus face covered with paintings of sandalwood pulp.
(1.9.33)
31. On the hattlefield the flowing hair of Lord Krsna turnéd ashen due to the
dust raised by the hoofs of the horses. And because of His labor, beads of
sweat wetted His face. A l l these decorations, intensified by the wounds of
arrows, were enjoyed by H i m . (1.9.34)
32. His form of Pdrtha-sárathi is beautiful where He stood with a whip in His
right hand and a bridle rope in His left. (1.9.39)

IN DVARAKA

33. His smiling face is full of affectionate glances. His transcendental form is
all auspicious. (1.11.8)
34. His attractive face and smile vanquish all sufferings. (1.11.10)
35. The inhabitants of Dvaraka were regularly accustomed to look upon the
reservoir of all heauty, the infallihle Lord, yet they were never satiated.
(1.11.25)
36. His chest is the abode of the goddess of fortune. His moonlike face is the
drinking vessél for eyes. His arms are the resting places for the demigods.
And His lotus feet are the refuge of pure devotees. (1.11.26)
37. Inconceivable natural phenomena: His head was protected hy a white
umbrella. White feathered fans moved in semicircles, and showers of
flowers feli upon the road. His yellow garments and garlands of flowers
made it appear as if a dark cloud were surrounded simultaneously by sun,
moon, lightning and rainbows. (1.11.27)

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 F O R M S H O W N T G PARIKSIT

38. Thumb high, but all transcendental - Beautiful, blackish, infallible body,
dress of lightning yellow and a helmet of blazing gold. (1.12.8)
39. The Lord was enriched with four hands, earrings of molten gold and eyes
hlood red with fury. As He loitered about, His club constantly encircled
H i m like a shooting star. (1.12.9)

FORM OF PARAMÁTMÁ

40. Refer to the table in Canto 2 overview. (2.2.8-11)

F O R M IN V A I K U N T H A

41. He is seen leaning favorably towards H i s loving servitors, His very sight
intoxicating and attractive. He had a smiling face decorated with an
enchanting reddish hue. He was dressed in yellow rohes and wore earrings
and a helmet on his head. He had four hands, and His chest was marked
with the lines of the goddess of fortune. (2.9.16)
SMÍÍ'^C^írS^MÍ^^^ 9. Transcendental Character of Krsna
i''**v"3*'**Vc5í. »'^'^c5'_»^**Vt"3. >/w\t5'_»'**Vi5''.

9. TRANSCENDENTAL CHARACTER OF
LORD KRSNA

A persons' character is a cumulative effect of his thonghts, words and actions.

Srimad-Bhágavatam presents us the panoráma of transcendental character of
Lord Krsna provided hy the virtue of personalities who have experienced H i m
in His variegated pastimes. Krsna always has a divine purpose to accomplish in
His pastimes. Erudite devotees know that purpose and the character that
determines it. Below, presented are a few of the enormous aspects of Krsna's
character found in Cantos 1 and 2.

UNAFFECTED / DETACHED

1. He is not affected by máyá. H i s devotees are also not affected by máyá.

(1.11.38)
2. Time does not have effect on H i m . (1.11.6)
3. His senses cannot he agitated by lust. (1.11.36)
4. Resides within the body of everyone. (2.4.12)
5. Though angry, Lord always remains lotus eyed. (1.7.33)
6. He enjoys His pastimes by His internál potency and at the time of
annihilation gives them up. (2.8.23)
7. Although He is unaffected hy all transcendental variegatedness (name,
quality, pastimes, entourage, e t c ) . He appears to be so engaged. (2.10.36)
PURIFYING
8. Cleanses the desire for matériái enjoyment from the heart of one who hears
His glories. (1.2.17)
9. Releases the devotee from the bondage of fruitive activities. (1.9.23)
10. Even sinful people get purified. (2.4.18)
11. His worship can at once cleanse the effects of all sins of the performer.
(2.4.15)
OPULENT

12. Fully omnipotent with six opulences. (1.3.36)

13. Even brahmastra weapon was foiled by the strength of Lord. (1.8.15)
14. There is no one equal to H i m because H i s transcendental opulence is
immeasurable. (2.4.14)
LovER OF DEVOTEES, BHAKTA-VATSALA

15. Affectionate to devotee (1.14.34)

16. Acted as chariot driver and obeyed the command of His friend. (1.9.35)
17. Tolerated loving insults from Arjuna. (1.15.19)
18. Rendered all kinds of service to the malleable sons of Pándu. (1.16.16)
19. Lord touched the hand of Brahma like a friend. (2.9.30)
20. Leaning favorably towards His loving servitors. (2.9.16)
21. Crying, being punished by Mother Yasodá. (1.8.31)
22. Appeared mercifully at Bhismadeva's deathbed. (1.9.24)
23. Lord descends to benefit His devotees. (1.7.25)
BENEDICTOR

24. His magnanimous pastimes and the glowing glancing of His smiling face are
all indications of His extensive benedictions. (2.2.12)
25. Eor the transcendentalists He grants their specific destinations. (2.4.13)
MASTER OF ALL

26. s'riyah patir yajna-patih prajá-patir dhiyam patir loka-patir dhara-patih.

(2.4.20)
27. vásudeva-pará vedá vásudeva-pará makháh (1.2.28-29)
28. náráyana-pará vedá devá náráyanáiigajáh... (2.5.15-16)
PROTECTOR

29. Protected Arjuna from Brahmástra. (1.7.28)

30. Protected Pándavas, Uttará and Mahárája Pariksit from Brahmástra.
(1.8.13)
31. Protected the intelligence of Arjuna by speaking Bhagavad Gitá. (1.9.36)
32. Protected the word of Bhismadeva. (1.9.33)
 •S'lf'^^^ 9- Transcendental Character of Krsna

33. Protected the word of H i s devotees like Brahma. (2.6.34)

34. Protected earth by relieving the burden, dharma hy establishing it. (1.16.34)
35. His lotus feet sérve as protection from all kinds of fear. (2.6.7)
DiNA VATSALA

36. You are the property of materially exhausted. (1.8.27)

SUPREME WELL-WISHER OF ALL

37. Awards salvation even to the enemies. (1.9.40)

38. Gives shelter to all. (2.1.37)
39. Executes the four principles of liberation for the ultimate good of the
conditioned souls. (1.7.24)
ESTABLISHES T H E GLORIES O F DEVOTEES

40. Glorified Yadus and pious kings. (1.8.32)

41. Krsna wanted to prove Bhismadeva is more knowledgeable. (1.9.25)
42. Broke His vow to keep Bhismadeva's words true. (1.9.33P)
43. Even if a devotee is born of a demoniac family, Lord goes out of way to
glorify him. (2.7.18)
44. He saw to it that Mahárája Yudhisthira perform sacrifices well. (1.12.35)
DIFFICULT TO UNDERSTAND

45. Though existing both within and without everything, He is invisihle to all.
(1.8.18)
46. Invisihle to the foolish observer, exactly as an actor dressed as a player is
not recognized. (1.8.19)
47. No one can understand His transcendental pastimes, which are so
misleading. (1.8.29)
48. Even Lord Brahma and Lord Siva cannot understand H i m , what to speak
of others. (1.18.14, 2.6.37)
GLORIES ARE UNLIMITED

49. Even Lord cannot estimate His own limits. (2.6.36)

50. He is unlimited and there is none equal to H i m . No one can speak of H i m
adequately. (1.18.20)
51. The numher of His glories exceeds even the number of atoms in earth.
(2.7.40)

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I Thematic Compilations '^M^^^MM^^MM^^^^^M^^^
52. Even Sesa, has not heen ahle to reach the limit of such knowledge, although
He is descrihing the qualities of the Lord with ten hundred faces. (2.7.41)
EMPOVVERS HIS DEVOTEES

53. Arjuna and Bhima empowered hy Lord to do so many wonderful things.

(1.15.7-17)
54. Lord gives empowerment. (2.9.19)
55. He empowered Brahma to create. (2.9.39)
ALL ATTRACTIVE

56. Possesses transcendental qualities and therefore can attract everyone,

including liherated souls. (2.7.10)
57. The topmost transcendentalists take pleasure in descrihing the glories of
the Lord. (2.1.7)
58. Sukadeva Gosvami though situated perfectly in transcendence was still
attracted.(2.1.9)
59. Even goddess of fortune renders service unto H i m , although He is
unwilling to have such service. (1.18.20)
60. In H i m reside many transcendental qualities which are eternally present
and never to he separated from H i m . (1.16.26-30)
C A U S E O F ALL CAUSES

61. He carries out Creation, Maintainance and Destruction. (1.1.1, 1.5.20,

1.5.31,1.7.23, etc.)
 10. Spiritual World 235

1 0 . SPIRITUAL W O R L D
LORD'S TRANSCENDENTAL A B O D E - VAIKUNTHA

The Vedic scriptures are an ocean of information descrihing the natures of

hoth the matériái and spiritual worlds. They provide detailed knowledge ahout
the nature of the living entity, its purpose of existence, the interactions with
the hody and surroundings as well as descriptions of the Lord and His personal
ahode. The following are details of the Supreme Lord's ahode (páram padam)
as it is availahle in the first two cantos of the Srimad-Bhágavatam. Readers
should hear in mind that more vivid information of the spiritual world is
availahle in later cantos of the Bhágavatam.

EXISTENCE O F T H E LORD'S A B O D E

1. Lord Sri Krsna is eternally existent in the transcendental abode, which is

forever free from the illusory representations of the matériái world.
[1.1.1 dhámná svena sada...]
2. Krsna has departed for His own abode.
[1.1.23 svam káshthám adhunopete...]
3. After the departure of Lord Krsna to His own abode, Bhágavatam
appeared.
[1.3.43 krsne sva-dhdmopagate...]
4. He enjoys in His own abode in the spiritual sky.
[2.4.14 sva-dhdmani brahmani ramsyate namah...]
5. T existed before' indicates He existed in spiritual world.
[2.9.33 aham evásam evágre...]
6. Kingdom of God, is beyond the three higher planetary systems and beyond
the matériái coverings. (2.6.19)

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 Thematic C o m p i l S s ^ ^ j ^ ^ ^ M i M I O ^ M S ^

7. Spiritual world consists of three fourths of Lord's energy, is situated

heyond this matériái world, and it is especially meant for those who will
never be rehorn. (2.6.20)
8. Lord manifested Vaikuntha to Brahma, pleased with his penance. (2.9.9)

QUALITIES O F VAIKUINTHA

1. Deathlessness, fearlessness and freedom from the anxieties of old age and
disease. (2.6.19)
2. Adored by all self-realized persons, freed from all kinds of miseries and
fear of illusory existence. (2.9.9)
3. No influence of modes of passión, ignorance, mixed goodness, time and
máyá. Both the demigods and the demons worship the Lord as devotees.
(2.9.10)

RESIDENTS O F VAIKUNTHA (2.9.11-12)

• Complexion Glowing sky-bluish

• Eyes Lotus flower
• Dress Yellowish color
• Bodily features very attractive, age of growing youths, four hands,
effulgent like coral and diamonds
• Decorations Pearl necklaces with ornamental medallions, garlands on
heads, earrings.

OPULENCES O F VAIKUNTHA-LOKA (2.9.13)

• Airplanes —> glowing and brilliantly situated, belong to the great devotees
• Ladies are as beautiful as lightning.

ACTIVITIES O F T H EG O D D E S S O F FORTUNE (2.9.14)

• Engaged in the loving service of the Lord's lotus feet.

• Sings the glories of the Lord's activities accompanied by the singing of the
black bees.
mmmmMííMiyáM: 10. SpiiiUi.il WolkI

LORD OF VAIKUNTHA (2.9.15-17)

The Personality of Godhead...

1. is the Lord of the entire devotee community
2. is the Lord of the goddess of fortune
3. is the Lord of all sacrifices
4. is the Lord of the universe
5. served by the foremost servitors like Nanda, Sunanda, Prabala, Arhana,
and His immediate associates
6. seen leaning favorably towards His loving servitors
7. sight intoxicating and attractive
8. appeared to be very much satisfied
9. had a smiling face decorated with an enchanting reddish hue
10. dressed in yellow rohes
11. wore earrings and a helmet on His head
12. had four hands
13. chest was marked with the lines of the goddess of fortune
14. seated on His throne
15. surrounded hy different energies like the four, the sixteen, the five, and
the six natural opulences, along with other insignificant energies of the
temporary character
16. enjoying His own abode
 1 1 . THREE SUPERSOULS
PURUSAVATARAS OF THE SUPREME L O R D

The first two cantos of the Bhágavatam give very vivid details of universal
creation, particularly the Second Canto. Its descriptions of the creation (srsti)
help US appreciate how without the Supreme Lord's hand at every stage,
creation is just not possible. This is more clearly explained in the Third Canto.
In short, as the universe hegins expanding and further manifest, the Lord's
expansions also seem to be appearing along with it.

In fact, it is because of the Lord's incarnations as the purusávatáras, that the

cosmic world is progressing through the subsequent stages of creation, and not
the other way around. Just as the presence of the soul within the body enables
the body to live and grow - similarly, the presence of the Supersouls allows the
entire matériái creation, each universe and finally every living being or atom to
continually exist. Thus, the following are somé characteristics of the
Supersouls that sustain the matériái creation, at every stage of its development
and maintenance. The importance of this theme can be understood by the
following excerpt hy Srila Prabhupáda:

"The Lord's pastimes in the internál potency are displayed in His

activities in Vrnddvana, but His external potential works are directed
in His features of Kárandrnavasáyí Visnu, Garbhodakasáyi Visnu and
Ksirodakasdyi Visnu. Srila Visvandtha Cakravarti offers his good
counsel to the interested Vaisnavas when he says that they should not
be interested in hearing only about the Lord's activities (like rdsa-lild),
but must be keenly interested in His pastimes in His features of the

-_jfl?2í5?r Ü — t l j f l ? ^ : " : tJzl'^—.^h^- Íl^t5jfl^2s5?-!lxlt^j±^2;"" L ^ t í jíJ;2í?5- y^"^'"-*'^^"- v**Vc5*

«2*M(Í iZí'lír'S*^^^^ 11. Three Supersouls

purusávatáras in connection with srsti-tattva, creational functions,

following the examples of Mahárája Pariksit, the ideál disciple, and
Sukadeva Gosvámi, the ideál spiritual master."

- Purport to SB 2.4.10

MAHÁ VISNU / KÁRANODAKASÁYÍ VISNU

T H E SUPERSOUL O F THE ENTIRE MATERIAL C R E A T I O N

• First Expansion (2.6.39)

• Source of all Material Ingredients: Manifested all ingredients for material
creation (1.3.1, 2.5.22, 2.6.42)
• Location: On the waters of the Causal Ocean, Kárana-jala (1.3.2, 2.1.25)
• Breathing: Innumerahle universes emanate from hair peres with breathing
and are vanished with withdrawal of H i s great breath (2.1.25)
• Glancé: Agitates the mahat-tattva and thus creates the three modes, etc.
(2.1.31, 2.1.38 P)
• Further E x p a n d s : as Garbhodakasáyi Visnu, enters into each and every
universe, enlivens individual universes. (2.5.34)
• Also called Káranárnavasáyi Visnu.

GARBHODAKASÁVÍ VISNU / HIRANYAGARBHA

T H E SUPERSOUL O F A N INDIVIDUAL UNIVERSE

• Second E x p a n s i o n : Source of creations within this universe, like men,

demigods, etc. (1.3.5, 2.10.12)
• Location: On the waters of the Garhhodaka Ocean (2.10.10)
• Feature: Lying down in yoga-nidra on the serpent like Sesa incarnation
(2.10.13).
• Names:
o Náráyana hecause He lies down on water. (2.10.11)
o Hiranyagarbha because He enters into each universe. (2.5.35)
o Virát-rűpa because universal planetary systems are situated on
I T h e i i l i i i ^

the extensive body of the purusa with thousands of arms, eyes,

legs... (1.3.3-4)
• Father of Brahma: Lotus flower sprouts from his navel, on which lord
Brahma is manifest. (1.3.2)
• Further Expands: as Ksirodakasáyi Visnu, enters into the body of all living
beings.

KsiRODAKASÁYÍ V i S N U / H A R I / PARAMÁTMÁ I
T H E SUPERSOUL PRESENT IN THE HEARTS O F ALL LIVING BEINGS ||

• Third Expansion: Enters the bodies of created beings and influences them
hy three modes. (1.2.33)
• Location:
o Polestar (local residential planet, Svetadvipa. (2.2.24, 1.8.34 P)
o In the hearts of all beings. (2.2.35, 2.4.12)
o In inorganic matter as well. (1.3.2 P)
• Features: Eight inches high, four handed - carrying a lotus, a wheel of a
chariot, a conchshell and a club. (2.2.8-11)
• Names:
o Visnu because He is in charge of the mode of goodness
(maintenance). (1.2.23)
o Hari because He is the source of all incarnation in this universe.
(1.3.2 P)
o Paramátmá —» Because He appears along with the living being
(átmá), but always in a transcendental position. (1.2.31)
• Dharanásraya of Unattached yogi: Process of meditation should begin
from the lotus feet of the Lord and progress to His smiling face. (2.2.12-13)
t^'éí' t^féVi^^^ 12. Univervil Fnrmísl
LixbíZ?: L.^ti!ríd?2í5_!: tjftl'l-xflíÉhz.-- t^'l.xfí!z2iz!-

1 2 . W H Y MULTIPLE DESCRIPTIONS OF

T H E UNIVERSAL F O R M ?

The Srímad-Bhagavatam is unique in many ways. The entire content is unique

as it directs a conditioned soul directly towards the highest platform of self-
realization - pure devotional service or Bhakti. The appearance of the
literature itself is unique, because it is the hook-incarnation of the Supreme
Lord (ref: SB 1.3.43). Similarly, each canto has its own unique features that
make it memorable and which tweak the interest of readers. In the Second
Canto of Bhágavatam, one will notice that descriptions of the Universal Form
appear thrice across various chapters. Although this Canto has only ten
chapters in totál, why has this description heen so elaborately presented? Even
if there is somé significance, why to 'repeat' it thrice? Eurthermore, one should
rememher that Pariksit Mahárája was cursed to die in seven days; surely the
content of discussion would he of the highest importance. The Caudlya
Vaisnava ácáryas have given brilliant commentaries on the significance and
differences of these three descriptions. The following is a snmmary of these
findings.

PURPOSE O F THE VIRÁT-RÜPA DESCRIPTION

I
It is impossihle for anyone to fully understand the Supreme Lord. Being the
Supreme, our intellect can not surely surpass his magnanimity. Therefore, in
various scriptures the aisvarya (opulence) aspect of the Lord is always
presented before one can truly appreciate the mádhurya (sweetness) aspect of
the Lord's nature. The first nine cantos help one to know the amazing
omnipotence of the Lord before entering into his confidential mádhurya
pastimes found in the tenth canto.

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I Thematic Compilations ||3E|Cá"?|^^^

mayám varnayato 'musya isvarasyánumodatah

srnvatah sraddhayá nityam máyayátmá na muhyati
The Lord's activities in association with His different energies should be
described, appreciated and heard in accordance with the teachings of the
Supreme Lord. If this is done regularly with devotion and respect, one is
sure to get out of the illusory energy of the Lord. (SB 2.7.53)

FIRST D E S C R I P T I O N O F T H E VIRÁT-RÜPA

The first description is found in Chapter One, where Sukadeva Cosvámi in

order to establish the supremacy of Bhakti, descrihes the rigid process of
Astahga-yoga. In these descriptions, he mentions how that for an attached
yogi, the dháranásraya or the object of his meditation should be the Universal
form of the Lord. Srila Visvanátha Cakravarti Thákura comments on verse
2.2.14 that for those yogis who cannot concentrate on the spiritual form of the
Paramátmá, concentration on the universal form for removing the continuation
of attraction and repulsion is described. Srila Prabhupáda affirms this by
saying that this mediation is for the person whose heart is still impure. He
further states how by somé way or other, one must try to reestablish one's
forgottén relation with the Lord. Thus, for those who can't accept the personal
feature of the Lord, meditation on the virát-rüpa or universal form of the Lord
will gradually qualify one to rise to personal contact.

SECOND DESCRIPTION O F THE VIRÁT-RÜPA

In the Sixth Chapter, lord Brahmá while answering the questions of Nárada
muni, presents how the Supreme Lord Vásudeva (Krsna) is the cause of
creation. He very conclusively presents how the Lord is both the material and
the effective causes (Aristotelian thought on 'Four Causes'). He descrihes how
Carhhodakasáyí Visnu's limbs provide the ingredients for the creation of the
universe. This description gives information of how each element is created
from a specific part of the Universal Form.
ll?2f5 ^ Üxit^íiixZíl-: L^'^—J^hz.- L^'^—JzhidZ~

THIRD DESCRIPTION O F THE VIRÁT-RÜPA

Srila Prabhupáda explains that the desires for all kinds of sense perception and
sense organs exist in the Supreme, and thus they take place in the individual
persons. This third description show how the different parts of the virát-rüpa
manifested when the Lord desired to perform a certain activity. The process by
which all living beings in the womh of the mother develop their sense organs
and sense perceptions appears to foUow the same principles as in the case of the
virát-rüpa. Therefore the supreme cause of all creation is not impersonal or
without desire. This desire is the nature of the supreme living being, the
Ahsolute Truth. For example, it is because the virát-rüpa desired to see, that all
living beings are able to see. This section mentions an additional feature of
categorizing the creations of the virát-rüpa in terms of Adhihhüta (Gross
organ), Adhidaiva (Sense Devatá) and Adhyátmika (Subtle organ).

SUMMARY

DESCRIPTION PURPOSE BRIEF CONTENT

First As the object of Different part of the body of the

(2.1.26-37) meditation for the Universal Form corresponding to
attached yogi different planets, elements, qualities,
etc.

Second Fstahlishes Lord as Sutra-1: Lord's subtle sense organ —>

(2.6.1-18) the material and Tan-mátrá + Flement.
efficient causes Sutra-2: Lord's place of organ (gross
sense organ) sense devatá + subtle
sense organ of Virát-rüpa

Third Living entities Creation of the Virát-rüpa through

(2.10.10-35) receive material differentiation of the three features:
bodies which are Adhyátmika, Adhibhautika and
first sanctioned by Adhidaivika
the Lord, based on
their desires
 Thematic Compilations |2C<Ö2Cft"?2^^^^

1 3 . MATERIALISTIC LIFE

In the very beginning of Srimad-Bhágavatam (1.1.2), all kinds of cheating

religions that deviate one from the practice of pure bhakti are immediately
dismissed. I n pursuit of this, the first two cantos of the Bhágavatam also
comment heavily about irreligious life or a life absorbed in materialism.
Without any religions inclinations, the materialists are left groping in darkness
only to further implicate themselves in the cycle of birth and death. The
following is a snmmary of comments from the Bhágavatam on the materialistic
lifestyle.

ExcEssivE M A T E R I A L A T T A C H M E N T

1. Attached to family affairs and always engrossed in their thought (1.13.17)

2. Lifetime passed by either sleeping or in sex indulgence (at night), and either
in making money or maintaining family members (during daytime) (2.1.3)

U N R E G U L A T E D / S I N F U L B E H A V I O R

3. Desire wealth, women, power, etc, overwhelmed by passión and

ignorance. (1.2.17)
4. Inclined to enjoy without caring for prohibitions, using religion as
justification for sense gratification. (1.5.15)
5. Exploiters of animals (especially cow) (1.16.20)
6. No rules or regulations of sleeping, eating, drinking, mating, etc. and
inclined to perform such acts anywhere and everywhere. (1.16.22)

O V E R - E N D E A V O R AND ARTIFICIAL LIVING

7. Performing activities that are pointless. (1.16.9)
8. By trying to increase necessities, labors hard for nothing, neglecting self-
realization. (2.2.3)

f ^.53^í*v3'!- y*f^c3'..y*f\J-3. v**v3'j'**\3». V*»\.33J'**^.:53.V**\3*J'^Vc53. y**'-^3Kjct^\^3K >^**^3'L</^v3*. v*

 1. M.ik'ii.ilislK I ilc

R E S T R I C T E D I N R E A L I Z A T I O N A N D P R O W E S S

9. Can't recognize the Supreme Lord (1.8.19)

10. Movements are confined to this material world alone (2.2.23)
11. Unlncky, short lived, qnarrelsome, etc. (1.1.10)
12. Deterioration of all good qualities (1.1.22)

F A L S I T Y A N D A T H E I S M

13. Lspecially in Kali-yuga, there is an increase in avarice, falsity, cheating, etc.

(1.8.35)
14. Superiors forsaking dependents and charlatan spiritnalists (1.16.21)
15. No discussion of Cod, even in the houses of those of higher castes/
gentlemen (2.7.38)

í m m m M m m m m m m m m m m m
SUOUBIldLUÜJ OIJELUaLIX
This section contains additional references of themes that are extensively
found through the First and Second Cantos of the Bhágavatam. Also, quick
overviews of important characters that are highlighted or found appearing
throughout the Cantos are presented.

1 . Character Portrayals
Mahárája Pariksit ... 249
Sukadeva Gosvámi....252
Lord Brahmá.... 253

2. Krsna's Names 256

3. Analogies 262
K**v.5*>^Vc53. V * * ' - , 5 » J ' * Í V C 3 " - y**'^3'^*^\c33. s'í'v.S'j^^v.jl- 1. rhaicK tor To! ttawiK

A C T E R P O R T R A Y A L S

Srimad-Bhágavatam is a string of episodes descrihing the glorious qualities and

activities of not only the Supreme Personality of Godhead and His various
incarnations, but also a multitude of His devotees. Just as hearing about the
Lord is repeatedly emphasized in Bhágavatam, hearing about the devotees is
also given equal importance. Srila Prabhupáda writes, "...Such pure devotees
of the Lord are as glorious as the L o r d . . . It is therefore the duty of the
transcendental stndents to hear of pure devotees, as explained by similar
devotees of the L o r d " [3.13.4 P ] . Pure devotees give us inspiration through
their example, enlightenment through their teachings and direction through
their instructions. So, the qualities of such great devotees are worth meditating
upon. The following are the portrayals of somé very important characters
found in the first two cantos.

.r
PARIKSIT MAHÁRÁJA

The Kings of the Vedic era were called as naradeva, or representatives of the
Supreme Lord on earth. Their prime duty was to protect the citizens hy
administering the laws of dharma. Vedic Kings also ensured that all citizens
were properly engaged as per their social-spiritual inclinations or varndsrama-
dharma. Personally even, these kings exampled the highest character and morál
values, thus they're also called as rajarsi, or kings who were also great sages.
Because they ruled by personal example and were always spiritually guided, the
populace henefitted tremendously and thus the kingdom flourished without
limitations. In the Srimad-Bhágavatam, we find such an example as Mahárája
Pariksit, the grandson of Arjuna.
Pariksit is one of the main characters in the Bhágavatam, glorified for being
exemplary in the devotional process of hearing ( C C Madhya 22.136). He is the
son of Abhimanyu, and the grandson of the Pándavas. He is famous for his
ideál rule, renunciation, devotion, and especially in relation to being the
recipient of hearing the Srimad-Bhágavatam.

NAMES

1. Visnuráta - Saved from death by the Supreme Lord Himself (1.12.16-17)

and also because he is aWays protected by Visnu (1.19.29)
2. Bhárata - Descendent of Bharata; a frequent address by Sukadeva
Cosvámi
3. Pariksit - Lxaminer; Having seen the Lord while he was in the womh
(1.12.7-11), Pariksit always searched after that form in whomever he met
(1.12.30)
4. V i r a h - Creat fighter, because he withstood the unbearable beat of the
brahmástra while within the womh (1.12.7)
5. Vrka-nrsu - Tiger among men, for he was powerful to take care of the
foolish and less intelligent (1.18.8)

LIFE

1. Death Threat - While in the womh of his mother Uttara, Asvatthámá had
shot a brahmástra weapon, directed at him (1.12.1)
2. Last Heir of Kuru Dynasty - Asvatthámá being cowardly and defeated,
wanted to annihilate the Pándavas' lineage by killing the last heir, Pariksit
(1.12.16 P)
3. Saved from Death - Lord Krsna, by His mystic potency - protected the
child Pariksit by appearing hefore him (1.12.7-11)
4. Absorbed i n Lord's Service - Indifferent to worldly opulence (1.12.6)
5. Emulated Qualities of Great Personalities - Compared with Lord Ráma,
King Sibi, etc. (1.12.19-25 - Tahle availahle in Canto 1 Overview)

ACTIVITIES

1. Family Life - Married Uttara and had four sons headed by Janamejaya
(1.16.2)
2. Spiritual Life - Krpácárya was his spiritual master (1.16.3)
3. Charity - Gave sufficient rewards to those qualified (1.16.15)
4. Pacified - Gave solace to the cow and hull (1.17.9)
 LEADERSHIP

1. Representative of Supreme Personality of Godhead

• He ruled the world as great devotee of the Lord, under the instructions
of the bráhmanas (1.16.1)
• He performed three horse sacrifices with sufficient reward for the
attendants (1.16.3)
2. Competent
• He conquered all parts of earthly planets and exacted tribute from
respective rulers (1.16.12)
• Nobody could dare to kill the helpless under his protection (1.17.5)
3. Ready to take Responsibility
• Immediately arrested the imposter posing as a King in order to
administer punishment (1.16.4)
• He took up arms and was ready to ward off the infiltrations of Kali-
yuga (1.16.10)
4. Maintainer of Faith i n Dependents - Citizens during his reign had no
fear or lamentation hecause their king would subdue all envious persons
and thus protect them and the animals in the kingdom (1.17.7)
5. Essence Seeking - A reálist, he always looked for the good things in
everything. He even saw the good in Kali (1.18.7)
6. Compassion - Being kind to the poor and fallen, he did not kill Kali,
nevertheless exiled him from his kingdom (1.17.30-31)
7. Introspective - Immediately felt that the act he committed against
hráhmana (garlanding him with dead snake) was heinous and uncivilized
(1.19.1)
8. Detached - Accepted imminent death news as good because it would he an
impetus for him to become indifferent to worldly things (1.19.4)

LAST DAYS

1. Destiny's H a n d - While hunting, he was stricken with hunger and thirst

and thus when he came upon a meditating sage who failed to respond to
his sympathetic condition, he became angry (1.18.24-28)
2. Cursed - Placed a dead snake around Samika Rsi's neck (1.18.30) and thus
was cursed by his son, Srhgi, to die within seven days (1.18.37)
3. Repentance - " I desire that calamity fali upon me, so that 1 never commit
such an act again, may my strength, kingdom, etc. all he burnt to ashes for

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 this sin" (1.19.2-3)
4. Acceptance - Heard of the curse by Srhgi and accepted it as good news -
an opportunity for him to become indifferent to worldly things (1.19.4).
5. Renunciation - Gave up kingdom to his son, and sat on the banks of the
Ganges (Yamuná) and decided to fast till death (1.19.5-7)
6. H u m i l i t y - Snbmitted himself before the assembly of sages (1.19.12)
7. Gratitude - Although he was always protected by the Supreme Lord, he
didn't take undue advantage of it when he was cursed to death but made
the best use of a had bargain (1.12.27 P)
8. Fortunate - Upon realizing his elevated devotion, the various sages all
unanimously decided to wait by Pariksit Mahárája until death approached
him (1.19.20-21)
9. Meeting with Sukadeva Gosvámi - The King wholly surrendered unto
Sukadeva Gosvámi and asked questions that were beneficial to all (1.19.37)
10. Intelligent - Asks many pertinent questions that enhances the elahoration
of Srimad-Bhágavatam (Lxample: 2.8.8)

^ 1 SUKADEVA G O S V Á M Í

Sukadeva Gosvámi is the most elevated son of Vyásadeva. He is a self-realized

saint since birth. He appeared in the assembly of sages out of his own will.
Pariksit Mahárája had asked a question but to which the assembled sages were
not unanimous in their reply. Thus, on seeing the physical appearance as well
as realizing his devotion, the sages and Pariksit turnéd to Sukadeva Gosvámi to
answer their woes.

1. Appearance - Sixteen years old, without clothes or sacred thread (didn't

undergo formai reformatory performances), like a madman (1.19.25 P),
delicate limhs, beautiful eyes, blackish bodily hue and very beautiful
(1.19.26-28)
2. Vivikta-drsteh (Purified Vision) - As he passed hy a group of young
beautiful damsels bathing, they did not cover their bodies upon seeing him,
because they could sense that he made no distinctions of male and female
(1.4.5)
3. Study - Underwent the study of Srimad-Bhágavatam (1.7.11)

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'''«2jHjfr«2*lf •> • Character Portrayals

4. Renunciation - Would not stay in a residential place for more than

milking time of a cow (1.4.8).
5. Greatness - Great sages, expert at physiognomy, immediately understood
his glories (1.19.28)
6. Hidden Jewel - All ignorant persons who were following and teasing him,
ceased and was struck with wonder as he took the exalted seat (1.19.29).
7. One among millions - He appeared like the moon, surrounded by stars as
he sat in that assembly of sages (1.19.30)
8. Cognizant - Although never interested in meeting with Kings, he came to
see Pariksit Mahárája having realized the latter's devotional humility
(1.19.32 P)
9. Bhagaván - Addressed as such, because of his great achievements in
devotional service (1.19.25 P)

L O R D BRAHMA

Lord Brahmá is the engineer of the material world and appeared upon a lotus
that emerged from the navel of the Lord. Being the first created being in the
universe. Lord Brahmá is entrusted with the task of expanding creation
(secondary creation) and populating the universe with living beings who desire
to enjoy the material world. The following are extractions based on Canto One
and T w o of the Bhágavatam, however more information is availahle in other
cantos as well.

BEING
1. Qualitative incarnation of the Supreme Lord (1.2.23)
2. Born of the lotus flower from the navel of the Lord (2.8.9)
3. Created hy Lord, based on past deeds (2.10.37-40)
4. One day/night of Brahmá is one thousand yugas; 4,320,000,000 solar years
(1.6.30)
5. Couldn't understand the source of his birth (2.9.5)
6. At end of annihilation, enters Lord through His breathing (1.6.29)
7. Once, when he forgót how to create, he meditated on Virát-rüpa (2.2.1)
8. Scrutinizingly studied the Vedas thrice and ascertained that attraction to
Sri Krsna is the highest perfection of religion (2.2.34)
9. Enthusiastic upon being questioned on topics concerning Lord (2.5.9)
B L E S S E D

1. Lord guided him, by "tapa, tapa" (2.9.6)

2. Lord inspired him within his heart (1.1.1, 2.4.22)
3. Lord personally spoke to him and was satisfied by his worship (2.2.32)
4. Supreme Lord, pleased with non-duplicitous bhakti, appeared hefore him
(2.9.4)
5. Performed a sacrifice in which the Lord appeared as Hayasirasá or
Hayagriva (2.7.11)
6. Srímad-Bhagavatam first spoken hy Lord to Brahmá (2.8.28, 2.9.33-36)
7. Lord manifested His personal abode, Vaikuntha to Brahmá (2.9.9)
8. Lord shook hands with Brahmá (2.9.19)
9. Lord advised and blessed him to be without pride (2.9.37)

B E N E F A C T O R

1. Those desiring impersonal liberation, worship him (2.3.2)

2. Those desiring dominion over others, worship him (2.3.6)
3. Spoke to Nárada exactly as he had heard from the Lord (2.4.25, 2.9.44)
4. Desiring the welfare of others, he practiced regulative principles (2.9.40)
5. Spoke about the Lílávatáras, without Nárada's prompting (2.6.46)
B E L I E F S

1. Laith in Lord's instructions although He was physically unperceivable

(2.9.7, this fact later revealed in 2.9.23)
2. " I simply recreate what He has already created" (2.5.17)
3. Very clearly, elaborately and honestly explains that he is not the Supreme
Lord (2.6.43-45)
4. Lirm faith that due to holding on to the lotus feet of the Lord, his words
can never go untrue (2.6.34)
5. Affirms that despite his greatness, he is unahle to understand the Lord
(2.6.35)
6. Worships the Lord without pretention, gata-vyalikaih (2.4.19)
 BY-PRODUCTS

1. First created the four Kumáras (1.3.6)

2. Other sons: Marici, Angira, Atri, Nárada, etc. (1.6.30)
3. Recreates the universe, as directed by Lord (2.9.39)

B R A N D E D AS

1. adi-kavaye- the originál living being (1.1.1)

2. ddi-devah - the first demigod (2.9.5)
3. dtma-bhava I dtma-bhuvd / átma-bhü - self-born (1.5.5,1.8.34, 2.4.25)
4. aja - one who is born without a material source (2.8.9)
5. brahmanah-pati - master of the Vedas (2.3.2)
6. dharma-pati - father of religions life (2.9.40)
7. pddma - (1.18.14)
8. para-guru - supreme spiritual master (2.9.5)
9. paramesthinam - the head of the universe (2.3.6)
10. pitaram-lokdndm - father of the whole universe (2.9.43)
11. prajd-pati - forefather of all living entities (2.9.40)
12. prapitdmaham - great-grandfather (2.9.43)
13. srjdm-pati - master of all engineers (1.3.2)
14. tapiydths tapatdm - greatest of all ascetics, having performed great
austerities for 1000 demigod years (2.9.8)
15. veda-garbha - one who is impregnated with Vedic knowledge from hirth
(2.4.25)
 2. KRSNA'S NAMES ^

The Supreme Personality of Godhead, Lord Krsna is unlimited and so are His
names. Unlike an ordinary humán, the Lord's names indicate His various
forms, qualities and activities. In the Introduction to Srimad-Bhágavatam, Srila
Prabhupáda writes Lord Caitanya's words about the Holy Name of the Lord.

"The name Krsna and the Personality of Godhead Krsna are identical.
There is no difference in the absolute realm between the name, form or
person of the Absolute Truth because in the absolute realm everything is
transcendental bliss. There is no difference between the body and the soul
for the Personality of Godhead, Krsna."

It is amazing to note how many different ways Süta Gosvámi, Sukadeva

Gosvámi and many others are addressing the Lord in the Srimad-Bhágavatam.
Over a span of two cantos of Srimad-Bhágavatam, there are over 400
references to the Lord in various ways. T o avoid an exhaustive list of names
with different prepositions, we have summarized the names into the following
list. However we have retained somé of the unique meanings given by Srila
Prabhupáda. We have not included the reference verse to keep the presentation
simple.

1 Meaniifl
1 acyuta the infallible Lord Krsna
adbhuta-
2 hy one who performs all superhuman work
karmaná
adbhuta-
3 of the one who possesses wonderful potencies
viryasya
4 adhisvarah the originál controller
i Z í ^ i r S ^ H l f "^^^^ L Krsna's Names

Jc y\ yn l-t ^ T T ys n tt I t
the enjoyer of all sacrifices i
/: auniyajnan
tyA \ y y^Ut t Irt Irt /zt T r /rt 1-1 /rt 4- « /rt 1
^ Irt rt Irtrt1- /rt /rt «t Z-« / r t Irt /-rt T ^ Irt rt 1-1rt /rt rt1- irt /rt irt /rt /rt irt
D

-7 aunoKsaja
rt /-l 1 ni 1 1
— 1
1rtrt
Deyonu
4- 4-
1 1 Irt
tne perceprion
/rt 1
y-rt
or tne materi
/rt 1 afi senses
/rt —
i1
Irt rt / - i 1* 1 / - r 1 Irt I.X /rt i« /rt /rt Irt i T /rt 1* Irt irt /rt /-T
i t
/

8 aai-purusc
advayasya unto tne originál
of the Absolute t ersonality ot vjoaneaű
Q ádyam the originál
y
in ajam 4^ Irt zrt 1 1 1-1 rrt / r t i-irt

tne uuDorn
11 ajanah the Supreme Person amongst all persons
one who is never conquered (the Personality of
12 ajita
Lioaneaa)
. . . .
1 '2 ákhila-guru O Universal preceptor
LÓ
akhila-loka-
14 the Lord of the universe
nátha
akincana- one who is approached easily by the materially
15
gocaram exhausted man
rt 1^1 1-1rtrt1-1 rt

16 aKincana- unto the property of the materially impoverished

TT1^"
^ r
tTT"
rt

: 17 virraya
diiic-y cttiiict TnP íi 11-nprvíTHmcr Snnprcmil
L l l C all j J C i V c l U l l l ^ OUJ-zCloLÍUi

18 íimrirfilc;im f n p T nrn wno níi5: n c Y tníiTpriíil form

1 ^y rtl-\ rt
1* "
í* ^1 /-* rrt 1 Zrt r / 1-111 Irt *• /rt irtrt /rt 1 /rt /rt /rt /rt l*

rsaona
rt 1-1rt1*1 1" rt Irtrt1-rto T T rt cniei / supreme
1
/rt "L ^ Irt /rt
leaaer
yA 1 1 Irt 1 1-lrt 1 ^irt

ananta-parasya or tne unnmiteu

91 rt 1-1 1 l*! 1 /rt /rt Irtrt1 Trt ^ Irt /rt lT T A í
Irt 1 /rt Irt /rt — r -
Irt /rt Irt irt 1 /rt Irt Irt /rt 4- \ / l-l Irt 1 1 l-l Irt 1 T irt

aniruaunaya tne plenary

99 rt t-t-l-l rt
d L l i i c l
L r\ Zi
• fc expansions
1 l-*/rt
^ 1 1 fNZi
or vasuueva/"ll 1 1 t*/-! i-i"\ '9 1-trt-\ '1 \

23 átma-árámáya one who is self-satisfied

24 avatára (J Lord wno descend
2J u.,c
bala Baladeva, the elder brother of Krsna
the Personality of Godhead / possessor of all opulences /
j 26 bhagaván the representative of the Lord / incarnation of the
L__, Personality of Godhead / the powerful
L ' bhagavantah perfectly cognizant
DnaKra-
1 28 \T'Xtcx 1 d n He who is very much affectionate towards His devotees

29 bhümnah of the Supreme Lord

30 hrahma The Supreme Absolute Truth
31 cakriná the Lord (carrying the disc)
32 sántáya the most gentle
33 sárhga-dhanva Sri Krsna, one who hears the how sarhga in H i s hand.
34 sástra-krt ..."
the compiler of revealed scripture O _

1 1 the four-handed form of Náráyana (Personality of

35
catur-bnuja Godhead)
36 sauri Lord Sri Krsna
37 cit-átmana the Transcendence
38 sri-bhagaván the Supreme Personality of Godhead
39 sri-krsna 0 Sri Krsna
40 dásarathih the son of Mahárája Dasaratha
the Sunreme Personalitv of Godhead iSri Krsnai / the
LrX yJ 44 •—'4. ^4 4 4 \mf 4 V 4 \J \J 4 4 44 4 4 4 T V/ 4 V/ 444 4 ^ 4444 \ 4/^4 4 4 rt.4 4J4 4 44 / 1 444 \y
41 deva worshipahle of the worshiped / the Supreme Lord of
the lords
devakí-
42 the son of Devaki, Lord Sri Krsna
nandanáya
dharma-
43 The protector of Religion
varmani
J4 dhruvam The Absolute Truth or The permanent reality
the Supreme Lord / the supreme controller / being
45 isa
controlled by the Supreme Lord
the almighty God / the supreme authority / the supreme
46 ísvara controller / the Personality of Godhead / the Supreme
Lord
47 gadá-bhrtá the Personality of Godhead, who carries a club
48 gadádhara the Personality of Godhead, who carries a club
49 gadágrajah the deliverer from all evils or the elder brother of Gada
one who enlivens the the cows and senses (Lord Sri
50 govinda Krsna) / proprietor of Golokadháma / the Supreme
Personality of pleasure
51 hrsikesa the master of the senses
unto the Supreme Lord / H a r i , the Personality of
52 hari
Godhead / Visnu, the Personality of Godhead
_53 hrt-pateh of the Lord of the heart
54 jagat-átmani unto the Supersoul
55 jagat-dhátá the maintainer of the entire universe
56 jagat-isvaram the supreme controller of the universe
 2. Krsn.i's Naiiics 259

J7_ jagat-guru the spiritual master of the universe

58 jagat-pate the Lord of the universe / the Lord of the creation
the controller of the living beings or who takes away all
59 janárdana
the disadvantages of the devotee
kaivalya-
61 unto the master of the monists
pataye
kalesah the Lord of all potencies
kalkih The incarnation of the Lord
34 krsna The Personality of Godhead, Sri Krsna
Krsna, who subdues even K a (Lord Brahmá) and Isa
65 kesavah
(Lord Siva)
A^ mádhava Lord of the goddess of fortune
[67 madhu-pate 0 Lord of Madhu
mahá-
68 The Supremely opulent
anubháva
69 mahá-báho He who is the Almighty
70 mahá-visnoh of the Mahá-Visnu (Káranodakasáyí Visnu)
71 mahá-yogin the greatest mystic
^72 mukunda who can award salvation
73 muni-srestha 0 chief amongst the munis
74 mürtaye unto the Personality
75 nrhari Nrsirhha-deva
76 sad-gunesah master of the six senses
77 nára-sirnham the incarnation of the Lord as half-man and half-lion
Who lies down on the transcendental water (nára)
78 náráyana
created from the Supreme Nara.
[79 nátha Master
pahkaja- unto Y o u , the soles of whose feet are engraved with
80
ahghraye lotus flowers
one who is always decorated with a garland of lotus
81 pahkaja-máline
flowers
pahkaja- unto the Lord who has a specific depression resembling
82
náhháya a lotus flower in the center of His ahdomen
pahkaja-
83 one whose glancé is as cooling as a lotus flower
netráya

j ^ Y z T - !l^iz.!zfl^2í5?" "^^tzjf^rllízi- »'^ix. '^^'"''^^'••'^ vWv,3*>'**V/5*. s-**Ve5*j-**Vs5'?- >-**'-t5'G/**

 v**V/5'j/**v3iL ./**^/5'j/**\c5*L i/**V/5*j-**V/5'L 5»>.**'A/5"-v^^/j»j

_ 8 4
páram Supreme
85 parama-püruse unto the Supreme Personality of Godhead
86 paramátmá Paramátmá feature of Absolute Truth
parasmai
87 the Supreme Personality of Godhead
purusáya
parasya of the Transcendence
89 parah purusa The Transcendental Personality
90 parávareso the controller of the material and spiritual worlds
91 pártha-sakhe unto the friend of Arjuna, son of Prthá (Kunti)
92^ prahhavijnu the all-powerful _ _ _
93 prabhu the Supreme Lord / the lord of his senses
94 pradyumnáya the plenary expansions of Vásudeva
95 priya-sraváh pleasing to hear
96 puihsah the Personality of Godhead
_97 punya-slokasya of one whose glories are sung by Vedic hymns
98 pumán _ _ _ _ _ _ _The Absolute Person / the supreme enjoyer
99 puránah the oldest
_100 pürnam Absolute or complete
101 purusa of the Supreme Personality
purusah
102 the originál Personality of Godhead
purátanah _
103 purusottama the Supreme Person
104 ráma Balaráma / the Personality of Godhead Ráma
J^5 ramá-asrayah the shelter of the goddess of fortune
ratha-ahga- of Lord Krsna, who hears in H i s hand the wheel of a
106
páneh chariot
T07 sahkarsanaya the plenary expansions of Vásudeva
108 sattamah the supreme
sátvatárh
109 Lord of the great devotees
patirh
llO sátvatám pati The protector of the pure devotees^
sátvata-
111 unto the leader of the devotees
puhgave
112 satyarh pararh Supreme Absolute Truth
WéWiÍWtiWtíWtí*^^^^^ 2. Krsna's Names
Y%^33J^V/55- í l ' ^ ^ í i l S l í ^ Ll^'^ífl^áíl?- íl^tz.zí2?2í?_-
113 satvam the Supreme Truth
114 siddhesah the foremost amonest the nerfect
4.4 4 4/ 4 VJ4 ^4 44 \J k
/ J4 44 4 44 1_'4 4 Vi kJ 4 414 4/ 4J 4/1 1 ^ 4/4

115 sva-patim
kJ X V4.4J.X 1 4 / O d. X X
unto the soul of the living being (Krsna)
ilD sva-rat ruiiy inuepenuenL
o V di^dy d T r i p T n r n ' w n n is p ' l n n f i p n m npavpn
X IXC XjIdi U W lo llCd Cll
Lord who is hluish üke the tamala tree
l l w í i l C X l l l i C U 111
118 tamála-varnam
V

fnp T n r n TAznnsp I n T n s I P P I " arp tnp sniirpp n f all virtiiPS

119 tirtha-pádah lilC X-íVJlVX^ WlivXöV IWLLIO ICi^CL dX C LllC OLXLllCC vli dll VIXLLLCO
y~\V Irt y-v 11 Irt üC" f
ím Oírtl.í-í-i /Hlrt**lj- rrt
"t" zi i-rt/4 zrt-r l-lrt •r*zizi
/4 1 1 Q z>trtz>t*mz»c
or noiincss
Lri-saKn-unrK Líic controller or rnrcc energico
n f t n p P p r s n n a l i t v n f ( r n r l n p a n SrT Krsna w n n is
121 urugáya wi UllC X ClOWlldllLy WX VJWUllCdLl kJX 1 XVlOlld^ VV IIW lO
fflorifípd bv prpat nhilosonhers
122 uriikrama the Lord. who acts marveiousiv
C ^ X V J X X X X V / U . nj y i i ^ X V / C l L L J X X X X VXkjVJ XJXl V/X kJ
444 444V4 4444444 444 W 4i J l_/4 4.4 4 T T 44 4J 44 4/ 4 kJ 444444 T 4/4 4 / 4 4 .
k 4 T
J J

123 uttamasloka the Lord, who is described by choice poetry \

44 4 4 44444 4
4 4V
— 44. 44

124 Vili IziinTníl tnp T n r d n f tnp s m r i t n a l S K V

±Z/T^ vaisnavam
125 LllCrelation
in U Wlwith
Llie OWlXlLLXdl
X J W I OiVy
the Personalitv of Ciodhead \
V 444 04444 V 444 I4 444 4 4- 4 44 4 .1 VJ 1 4 T¥ 4444 4444/ 4 4/4 kJ V J 4 4 44 4 4 41 \./l 4JV / 44 444/ 44. 44

126 vasnHpva Xbp son of Vasiidpva

127 vibhu
—
kV
j XXX
X XXV/ LXVXV/ VJX V CXk
J V cx
—""^ !

O great one / all-pervading

128 visva-átmá The Lord as Paramátmá / soul of the universe
129 visva-nna vana the creator of the universe
V X O V CX L X X X C l V CXXXCX 444V/ ^"4 4. 44 4 VJ4 VJ 4 4 4 4 4/ 444 4 4 T 4/ 4 kJ 4/

130 visva-isa O Lord of the universe

. 1 44
T 4 k4 4kJ
4 4

131 visvan the aii-nervadine Personalitv of Godhead

4 4 4 4/ 4444 |J 4/4 T 4444 4 4 4 4^ 4. 4/4 kJ 4J 44444 4 4 F 4J 4 4J 44 4/4/ 4
4 44

132 v i Qva - m Ti r f p O nptsnnalitv nf tne universal fnrm

133 visvesvare V/X W CLord

the i O Wlldll
of allL y worlds
WX LllC LililVCiOdl XWilll
1 T4 vijaya-aaKíic n n t n tní*
U l i L O L i l e
fri/^nn n
l i l c l l U .
f
Wi
Annna
xA.IjU.lld

135 V I t;nn T nrd \/ismi tne Persnnalitv nf (rndnpad

V iDll U- Ll V IjllU,n f LllC
Icnowlpdpp Visnn X CloWlldllLy VJWLXllCdCl.
136 visnii-p'at'im X J W X W X

JMIWVVICVX&C
n n tní=> r v a n P WXf Tt nXpkX LX
j XIrüncrpc
VXkjXXlJ. c^dvlXXl

un L l l c
n
U d l l l s . U i
Ípmdri'atincT f r n m tnP
L l l C V j d l l g c a ( c l l l d l l d L l l l g l i U l l l L l l c
Inmc
1 U I U &

137 visnu-padyám
fppt n f 1 n r H \ / i c m i i

138 visvaksena i C C L VlDllUj

The Personality of Godhead (plenary portion)
U i X J U Í L X

r 139 yajna Lord Visnu

140 yajna-isvara the supreme enjoyer of all sacrifices
141 yogesvara O master of all mystic powers
 3. ANALOGIES
í.

The following is a list of analogies from the texts of Srimad-Bhágavatam

Cantos One and T w o , as well as the purports by Srila Prabhupáda. Srila
Prabhupáda used many analogies in his works with the prime reason of helping
US to better understand the philosophy presented. This is not an exhaustive list
and somé of the content has heen paraphrased to suit the presentation of this
book. The keywords of the analogies are also italicized for the convenience of
the reader. These analogies are presented in chapter and verse sequence for
easy referencing. We're hopeful that this appendix becomes a quick reference
for readers.

1. The material sky is but temporary, and illusory like a mirage in the
desert. The Absolute Truth however is in the spiritual sky. [1.1.1 P]
2. A chief engineer (director) knows every aspect of a complicated
construction, although he doesn't take part in it personally. Similarly
the Supreme Lord knows every nook and corner of this creation though
the affairs are carried out by demigods. [1.1.1 P]
3. Srimad-Bhágavatam is the ripened fruit I cream of all Vedic literatures,
surpassing them due to its transcendental qualities. [1.1.3 P]
4. Material creation is like a cinema, a perverted and shadow reflection of
the spiritual reality. [1.1.17 P]
5. Without knowing its needs, one cannot satisfy a bird simply by
cleaning it's cage. Similarly, without knowing the need of the dormant
soul, one cannot be happy simply with emolument of the body and
mind. [1.2.8 P]
6. Transcendental matters are not to he received from the Professional
man, who spoils them, as the serpent spoils milk simply by the touch of
its tongue. [1.2.12 P]
7. As soon as the Krsna-Sun arises within one's heart, the darkness of
 materialistic speculations about the Absolute Truth and the living
beings is at once cleared off. [1.2.21 P]
8. Lord's eternal pastimes are manifested once in a day of Brahmá, just as
the sun rises on the eastern horizon every twenty-four hours. [1.2.22 P]
9. Clouds and dust are carried by the air, but less intelligent persons say
that the sky is cloudy and the air is dirty. Similarly, they also implant
material bodily conceptions on the spirit self. [1.3.31 P]
10. The difference between the vedas and the puránas is like the difference
between the bráhmanas, who administer somé Vedic fruitive sacrifices,
and the parivrájakácáryas, who disseminate transcendental knowledge.
[1.4.13 P]
11. Like the sun, Nárada can travel everywhere, and like air he can
penetrate the internál region of everyone. He is as good as the all-
pervasive supersoul. [1.5.7]
12. Those words which do not describe Lord's glories, are considered by
saintly persons to be like unto a place of pilgrimage for crows. [1.5.10]
13. When there is fire in a house, residents are able to express the urgency
of the situation even to foreigners. The same spirit of cooperation is
needed to broadcast the transcendental message throughout the
polluted world. [1.5.11 P]
14. Suffering of a karmi by the law of karma, and the reform of a devotee
by Lord's chastisement can never be equated. Lven though an orphan
and a beloved son of a rich man may be suffering on the same levél, the
son is always under the vigilance of his capable father. [1.5.19 P]
15. Leaves and branches, as emanated parts and parcels of the tree, are also
the tree, but the tree itself is neither the leaves nor the branches.
Similarly, the impersonal emanation of Mukunda is also Mukunda.
[1.5.20P]
16. Ignorance of material existence is darkness, and the Personality of
Godhead is like the Sun. Wherever there is light there cannot be
darkness. [1.5.27 P]
17. As a river flows on till it reaches the sea, similarly pure devotional
service flows by the association of pure devotees till it reaches the
ultimate goal, love of God. [1.5.28 P]
18. The disorder of the bowels, caused hy milk preparations, is cured by
the very same milk converted to curd. Similarly, the threefold miseries
are cured by spiritualizing their cause, the material activities, just as

mEMM^mMMmMMmM^MMMd^
 irón is made red-hot by contact with fire. [1.5.33 P]
19. The world is under the full control of Supreme Lord; therefore
everyone is like a wooden doll in the hands of a puppet master.[1.6.7]
20. As a rich man has no hankerings for small petty things, a devotee of
Krsna, who is guaranteed to pass on to the Kingdom of God, naturally
has no hankerings for petty things. [1.6.27 P]
21. A devotee's hody is surcharged with transcendental qualities as soon as
he is engaged in the devotional service, like the magnetic influence of a
touchstone upon iron. [1.6.27 P]
22. A father puts his disobedient children under a severe man just to bring
them to order. A king puts disobedient citizens in jail for their
reformation. Similarly, Supreme Lord places the jiva under the clutches
of maya to reform them, but he also personally descends and speaks
Bhagavad Gitá, to relieve the jiva of máyá's clutches. [1.7.5 P]
23. A high-court judge's son can be addressed as a relatíve of the
Honourable Justice, hut not as the Justice himself. Similarly, one does
not become a hráhmana simply by birth right but by acquiring the
necessary qualifications of a hráhmana. [1.7.35 P]
24. The Lord appears in the Yadu Family just as sandalwood appears in the
Malaya hills. [1.8.32 P]
25. The foolish observer of the Lord's activities does not recognize the
Lord, exactly as an actor is not recognized by the audience. [1.8.19]
26. The Lord is unborn like the sun and He appears as the sun appears. Just
as the sun doesn't belong to any direction, so the Lord is no one's son,
but He is the father of everything that be. [1.8.32 P]
27. The Lord's energy is displayed in different ways, as electrical energy
works in manifold capacities. [1.8.44 P]
28. Though chosen words are insufficient to enumerate the Lord's glory.
He is satisfied hy prayers, just as a father is satisfied by the broken
language of his child. [1.8.44 P]
29. As the rivers draw water from the sea through the clouds and again
flows bak to the sea, similarly our energy is borrowed from the
Supreme Lord's and it returns to H i m . That is the perfection of our
energy. [1.9.27 P]
30. By executing a devotee's order, the Lord becomes pleased, just as a
father is pleased to carry out the order of his small child. [1.9.35 P]
31. Like a machine is supported by its parts, the Supreme Lord is served by

^.3"j-*?^/53. K**\.5»j/**\3«. y»*\,3f^té\J,9^ v * * k . 5 * > - f c > v ? 3 . V * * s . 5 * j - * * v 5 " . v**k.c5'j/»*k3«. yt*\.3'.jct*\J.K yt*\^3

 all jivas, H i s parts and parcels. A part removed from the machine has
no standalone use; so is a jiva useless if it becomes detached from the
service of the Lord. [1.9.44 P]
32. Prominent attraction for hearing the transcendental activities of the
Lord is like fire in gunpowder; progressive without stoppage. [1.10.11-
12 P]
33. The white and fat-bowled conch shell, held and blown hy Lord Krsna
appeared reddened by the touch of His transcendental lips. It seemed
that a white swan was playing in the stems of red lotus flowers. [1.11.2]
34. Glorification of Krsna by the Dwarka citizens was like offering a lamp
to the sun. Yet the citizens spoke in ecstatic language to receive the
Lord, just as wards welcome their guardian and father. [1.11.4-5]
35. Those who are conscious of Supreme hord as Father can make filial
demands from H i m , and the Lord is pleased to supply the demands of
such obedient sons without bargaining. [1.11.4-5 P]
36. The Lord is just like a desire tree, causelessly distributing His mercy to
everyone. [1.11.4-5 P]
37. The sun's rays as inseparable molecular particles of the sun are
eternally related with the sun disc just like the Jiva and the Lord. As
soon as the temporary and artificial cloud of Maya is removed, the jiva
can see the Lord face-to-face. [1.11.11 P]
38. As the Lord passed along the puhlic road of Dvaraka protected from
the sunshine by a white umbrella; white feathered fans moved in
semicircles, and showers of flowers feli upon the road. Dressed in
yellow garments and flower garlands He appeared like a dark cloud
surrounded simultaneously by sun, moon, lightning and rainbows.
[1.11.27]
39. Mahárája Yudhisthira wanted his citizens to become devotees of the
Lord just as a father desires his sons to become a better man than
himself. [1.12.4 P]
40. The Lord was engaged in vanquishing the radiation of the brahmástra,
just as the sun evaporates a drop of dew. [1.12.4 P]
41. Krishna was always partial to the Pándavas, just as a bird protects its
eggs by its wings. [1.13.8]
42. Lord's omnipresence is perceived and manifested by His unalloyed
devotees, just as electricity is manifested in an electric bulb. [1.13.10 P]
43. Material world is a great illusion because everything appears to be a

3 j ^ Y 2 f - !l^tz.!l[fll?2f2f- v**v5*j-^V/55- v X * v , 3 « j ^ \ 3 i L ! / M v 3 " j - * * v 3 " - >'^v53j/**V/33. i/X*Vr3»j'^v33. v**\,3»j/i

 tangible reality but at the next moment evaporates like the dashing
foam of the sea or a cloud in the sky. [1.13.29 P]
44. Absolute truth is eternal like the sky while illusion is temporary like
clouds which travel. [1.13.29 P]
45. As a cow, bound through the nose by a long rope, is conditioned, so are
humán being bound by different Vedic injunctions conditioned to ohey
the orders of the Supreme.[1.13.42]
46. As a player sets up and disperses his playthings according to his own
sweet will, so the supreme will of the Lord hrings men together and
separates them. [1.13.43 P]
47. Forest fire cannot he extinguished by any humán efforts but by the
mercy of the lord, who sends clouds to pour water. Similarly,
undesirable happenings in life can he removed only by the mercy of the
Lord, who sends His hona fide representatives to enlighten. [1.14.11 P]
48. A society devoid of cow protection and brahminical culture is not
directly protected by the Lord, just as the prisoners in jail are not
directly protected by the king but by his agent. [1.14.34 P]
49. A liberated soul is fearless unlike a forgetful, conditioned soul. He is
like a small child whose complete dependence on the mercy of his
father makes him fearless. [1.14.38 P]
50. Man forgetful of his awakened life is fearful but one who remembers
his real position is fearless. Like a man is fearful of a tiger in a dream,
but one who is awake is fearless. [1.14.38 P]
51. Lord Sri Krsna, caused the members of His dynasty, the Yadus, to
relinquish their bodies, just like picking out a thorn with a thorn.
[1.15.34 P]
52. The Supreme Lord relinquished His body, just like a magician,
relinquishes one body to accept different ones. [1.15.35]
53. People take precautions to protect themselves from the predestined
rains in the rainy season. Similarly, in Kali Yuga, the state should save
the citizens from predetermined symptoms of Kali at the hand of its
agents. [1.16.10 P]
54. Moths fali prey to fire being captivated hy the glaring brightness of its
light. Similarly, conditioned souls become prey to the fire of delusion
being captivated by the deluding energy. [1.17.24 P]
55. The living conditions that appear before us as bodily self, wife, children,
society, and countrymen are like foaming bubbles in ocean of material

WMMMMBMMMMMMMÍMMÍ
 nature tossing with the waves of time. [2.1.4 P]
56. The materialistic advancement of humán civilization is Üke the
decoration of a dead body. [2.1.4 P]
57. A Neophyte under the spiritual master is like a patient who is treated hy
various restrictions under medical jurisdiction. [2.1.7 P]
58. As fire expands its rays and heat from one place, similarly the Supreme
Personality of Godhead expands himself by his manifold energy
everywhere and anywhere. [2.1.24 P]
59. Conditioned souls sometimes go up to brahmáloka and again come
down to pátálaloka, as if they were unintelligent children on a merry-go-
round. [2.2.2 P]
60. A child grows up and forgets the love and care of his mother. Similarly,
conditioned souls, part and parcel of the Lord, run after the illusory
bodily connection forgetting the all affectionate Lord who is trying to
get US back home, hack to godhead. [2.2.6 P]
61. Happiness in material world is as illusory as a mirage in desert. [2.2.6 P]
62. People in the material world are just like different classes of prisoners
suffering because of their own misdeeds. [2.2.7 P]
63. Like an inquisitive persons who tours all over the world, a materialist
wants to experience different planetary systems. [2.2.23 P]
64. Like a father gives direction to his son, every living being has his
intelligence which is being directed by somé higher authority. [2.2.35 P]
65. Just as it is foolish to claim that with the purchase of any travel ticket
one may reach the same destination, similarly one can't get the same
destination by worshiping any demigod. [2.3.9 P]
66. As the unmixed sun ray, tivra, is very forceful, similarly unmixed
bhakti-yoga, also called tivra, of hearing, chanting, etc, may be
performed by one and all regardless of inner motive. [2.3.10 P]
67. Pure devotees of the Lord are like the swans, who know the art of
sucking milk out of a mixture of milk and water. [2.3.14 P]
68. Ears which have not heard the glories of Lord are considered as the
snake holes. [2.3.20]
69. Tongue which has not chanted the glories of Lord is considered as the
frog's tongue. [2.3.20]
70. If humán beings don't engage their tongue for chanting the Vedic
hymns, it will be considered a prostitute if engaged in chanting somé
mundane nonsense. [2.3.20]

M^MiSSiSl^SliSiiSIil
^ ^ ^ ^ B B I H ^••k-.3"*'»»V33.V»»V334/í«\/5"-V3»\/3«>/»»k.53.»^»»v.3»j^

71. One's head, though crowned with a síik turbán, is only a heavy burden
if it does not how down before the Personality of Godhead. [2.3.21]
72. The hands, though decorated with glittering hangles, are like those of a
dead man if not engaged in the service of the Personality of Godhead
H a r i . [2.3.21]
73. The eyes which do not look at personality of godhead [his forms, name,
quality, etc] are like those printed on the peacock's plumes. [2.3.22]
74. The legs which do not move to the holy places are considered to be like
tree trunks. [2.3.22]
75. One should love the beloved's dog before loving the beloved. Similarly,
stage of pure devotion is attained by sincerely serving a pure devotee of
the Lord. [2.3.23 P]
76. Transcendental topics of the Lord act like injections when received by
the sincere devotee from pure devotee. [2.4.5 P]
77. By hearing devotional messages of the Lord, a sincere hearer will
experience the gradual disappearance of ignorance just like a hungry
man after eating food feels satiation of hunger and the pleasure of
dining simultaneously. [2.4.5 P]
78. Just Üke the electrical energy is generated by an expert engineer in the
localized powerhouse, Creation doesn't happen automatically, it involves
a creator. [2.4.6 P]
79. The expansions of different forms of the Lord from Krsna to Baladeva,
Sahkarsana and Vásudeva, are compared to the constant flowing of the
uncountable waves of a river, are all one and the same like lamps of
equal power which kindle from one lamp to another. [2.4.10 P] [2.6.46
P]
80. Lord is kind to everyone either by favoring a devotee or punishing a
démon like a kind father. [2.4.13 P]
81. As the sun rays are concentrated in the sun disc, the brahmajyoti is
concentrated in Goloka Vrndávana. [2.4.14 P]
82. Bhakti-yoga is the highest quality of perfection that can be achieved by
an intelligent person as compared to karma-kánda or jnána-kánda. Just
like a handful of paddy is more valuable than heaps of empty paddy
skin. [2.4.16 P]
83. Lord is not like a shopkeeper trying to please all sorts of customers in the
mentái speculator exchange. [2.4.21 P]
84. Creation of past, present and future in the universe is in the grip of

WMMBMBKMMM§SB§WAMIM
 Lord, just like a walnut in hand. [2.5.3]
85. As a spider very easily creates the network of its cobweb by its own
power. Lord creates the universe by its own energy without any other's
help. [2.5.5]
86. Lord is self-sufficient like sun that does not require to be illuminated by
any other body. [2.5.5 P]
87. Brahmá creates using Lord's personal effulgence; moon, the firmament,
the influential planets and the twinkling stars also manifest their
brightness when the sun manifests its fire. [2.5.11 P]
88. One should not expect the Lord to create like a blacksmith with a
hammer and other Instruments. The Lord creates hy his potencies.
[2.5.11 P]
89. Just as the small seed of a banyán fruit has the potency to create a big
hányan tree, the Lord disseminates all varieties of seeds which are made
to develop by the watering process of persons like Brahmá. [2.5.11 P]
90. Products of the Lord's external, internál or marginal potencies are
simply displays of the same effulgence of the Lord, just as light, heat and
smoke are displays of fire. [2.5.14 P]
91. As the sun is unaffected hy a spot of cloud, so also the unlimited Lord is
unaffected by the spot of material energy manifested at times in the
unlimited span of the Lord's rays of brahmajyoti. [2.5.18 P]
92. Sky remains separate and unaffected from the air and the atoms that rest
within its huge expansion. Similarly, although the Supreme Lord
maintains everything created by his expansion of energy, he always
remains separate. [2.5.21 P]
93. The yogamáyá, a personal energy of the Lord acts like a personal
assistant by covering the vision of the obstinate impersonalist. [2.5.24 P]
94. The different types of bodies of the living entities are exactly like
different types of motorcars manufactured by assembling the allied
motor parts. [2.5.32 P]
95. The parts and parcels of the Lord are endowed with specific powers for
rendering service unto the Lord, just as a big business magnate's sons are
empowered with specific powers of administration. [2.6.6 P]
96. Brahmá, Nárada and all others are simultaneously one with the Lord
and different from the Supreme Lord, just as the gold ornaments are one
in quality with the stock gold, never equal in quantity with the stock
gold. [2.6.13-16 P]
97. Totál universes in the external potency of the Lord are compared to a
bucketful of mustard seeds; one seed is equal to one universe. [2.6.18 P]
98. Krsna expands himself just like the sun expands itself by its terrible heat
and rays, yet the sun is always aloof írom such rays and heat. [2.6.22 P]
99. No layman can separate butter from milk, similarly no one can extricate
the mérged self from matter by acquiring somé material qualification.
[2.6.35 P]
100. Sun is never contaminated by any infectious things rather it sterilizes
them. Similarly, the Lord is never contaminated by sins; on the contrary,
the sinful living entities become sterilized hy contact with the Lord.
[2.6.40 P]
101. Supreme Lord incarnates himself as Káranárnavasáyi Visnu to manage
the Universal show, just as a magistrate is deputed by the government to
manage affairs temporarily. [2.6.42 P]
102. A confectioner has little desire to east his own preparations; similarly,
the Supreme Lord is least attracted to innumerahle spiritual beauties
produced by his own pleasure potential powers. [2.7.6 P]
103. Both the Lord and the living beings are enjoyers but the Lord is the
originál enjoyer, just as in a family the father is the originál enjoyer, and
the sons are subsequent enjoyers. [2.7.15 P]
104. Impersonal Brahman is a feature of the absolute, distinct from the
material variegatedness, just as light is a conception distinct from its
counterpart, darkness. [2.7.47 P]
105. The prison house is for those disobedient to the laws of the government.
Similarly, this temporary creation of the Lord is for those who have
forgottén him and are trying to Lord it over the falsé manifestation.
[2.7.50 P]
106. Lord Krsna is like the sun, and material contamination is like darkness.
[2.8.3 P]
107. Sound incarnation of Lord Krsna cleanses the dust of material
association, such as lust, anger and hankering just like autumnal rains
clense the pools of muddy water. [2.8.5]
108. A pure devotee of the Lord never relinquishes the lotus feet of Lord
Krsna, for they fully satisfy him, just as a traveller is satisfied coming
home after a troubled journey. [2.8.6]
109. American government has many restrictions for the entrance of
foreigners from less prosperous countries. Similarly, to go higher planets
 one must qualify thoroughly by activity in complete goodness. [2.8.14 P]
110. One cannot forcibly sit on the chair of a high-court judge without being
qualified for the post. Similarly, one cannot enter into the higher
planetary systems without being qualified hy good works in this life.
[2.8.14 P]
111. One can cross the ocean only hy the mercy of the ocean similarly one
can ply over the ocean of material existence hy the grace of the Lord
very easily. [2.8.21 P]
112. Preaching the cult of devotional service is something like declaring war
against materialistic life. [2.8.21 P]
113. The unqualified living entities want to be like God, just as a person
trying to become a king without possessing the necessary qualifications.
[2.9.1 P]
114. Misconceptions of various paths can be removed by one stroke of
bhakti-yoga, just as in the sunlight hoth the sun, the world and
everything within the sunlight are properly seen. [2.9.4 P]
115. I n a prohibited arca, a habituated drunkard puts forward his application
to the director of drinking, and the director, considering his case,
sanctions only a certain amount of liquor for drinking. Similarly Lord
sanctions the living entity's desire for his childish satisfaction. [2.9.25 P]
116. The material world is full of many drunkards, in the sense that each and
every one of the living entities has something in his mind to enjoy, and
everyone desires the fulfilment of his desires very strongly. [2.9.25 P]
117. The weh is created by the spider, maintained hy the spider, and as soon
as the spider likes, the whole thing is wound up within the spider.
Similarly, Supreme Lord does creation, maintenance and destruction of
the cosmic manifestations. [2.9.28 P]
118. A father of many sons discloses a secret of his position only to the pet
sons. Similarly, one must be very dear to the Lord in order to know the
Lord. [2.9.32 P]
119. The father begets a son, and the son also begets many other sons, and all
of them may be one as humán beings, but at the same time from the
father, the sons and the grandsons are all different. Therefore the
relativities of the creator and the created have heen differentiated in the
Vedas. [2.9.33 P]
120. Just as the executive head of the state may be impersonal in the
I Ü^tZ-zM^If !?• '—L:A.——Axz- Ü^tzzíl^Áí L!^'*ZÍ1?2ÍZ?- " ^ ^ ' ^

government offices, although he is not impersonal in the government

house. Similarly, the Lord is not impersonal in his abode. [2.9.33 P]
121. Misconceiving one thing for another thing is called illusion. Por
example, accepting a rope as a snake is illusion, but the rope is not falsé.
[2.9.34 P]
122. Lire possesses heat, but heat is not fire. Similarly, the living energy
represented by the living entities is the reflection of the Lord, and never
the Lord himself. The activities of the living entities in the darkness
(material world) are the reflections of the originál light. [2.9.34 P]
123. The followers of a king follow their Lord; Similarly when the totál
energy is in motion, all the other living entities move, and when the totál
energy stops endeavouring, all other living entities stop sensual activities.
[2.10.16 P]
 C O M I N G SOON...
^7

BHAGAVATA
SUBODHINI
Enriching the Experience of Űrimad-Bhagavatam Study

í"

CANTO 3

BHAKTI^EDANTA
VlDYAPlTHA
 BHAGAVATA SUBODHINÍ

The Vedic Encyclopedia, Őrimad-Bhágavatam, like an ocean, is expansive with its

nominal and phenomenal subject matters and deep in its spiritual and
philosophical insights, making it a text for both research and relish by many.

fihágavata Subodhiní simplifies the apparent complexity in understanding the

Bhágavatam, by uncovering and integrating the explanations of Őríla Prabhupáda
and the previous acaryas, and thus caters to the taste and need of avid readers,
scholars, and even newcomers to the árimad-Bhagavatam.

Have a bird's eye view of the árimad-Bhágavatam Cantos

Explore the Interconnections between different Sections
Familiarize yourself with the Flow of verses in a chapter ^
Dive deepinto the Authentic imports of Vitai verses
Delight on the Thematic perspectives and Compilations
Marvei at the richness of characters, holy names and analogies

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